Theos-Talk Archives (July 2001 Message tt00151)

Tuesday, July 17, 2001



Dear Friend:

Here is a copy of the Bio-Notes compiled on Mr. B. P. Wadia


DTB


========================
COPY -----------------------------------




B. P. WADIA


A LIFE OF SERVICE TO MANKIND

__________________________________________________________



1881 - 1903



October 8th 1881

BAHMAN PESTONJI WADIA was born on October 8th 1881, the eldest
son of Pestonji Cursetji Wadia and his wife Mithabai.

The Wadia family were originally from Siganpore, near Surat, some
230 miles north of Bombay. They were famed as shipbuilders, the
frigate TRINCOMALEE, renamed "FOUDROYANT" which they built, is
still preserved in Portsmouth harbor. The British government, in
part payment and recognition of their services, deeded large
tracts of coastal lands north of Juhu on Salsette Island
immediately north of Bombay, to the Wadia family.

It was not a large family by the standards of those years and
consisted, in addition to a younger brother named Jehanghir, of
two sisters: Manijeh ( married Sir Rustum Masani) and Jerbai who
remained a spinster. Bahman went to the "New High School"
conducted by J. D. Bharda and K. B. Marzban in Bombay and took
the matriculation examination, but never entered College.
Instead, his father arranged for him to learn and have experience
in the textile business in a large British textile firm. This
relation begun in the year 1900 was short lived as the young
Bahman refused, in the course of business to tell any untruth,
and this had been demanded of him. He resigned, and joined his
father's firm, only four weeks before the latter's sudden death.

BPW's father, Pestonji, engaged in the sale of textiles and was
highly regarded in Bombay markets. His premature death when
Bahman was only 19 years old placed this young, seemingly
inexperienced man, in charge of his father's business. He was
now responsible for the maintenance of his widowed mother and his
brother and sisters. With the help of a close family friend
experienced in textiles he soon learned to manage it, and
prospered at it.

He had earlier made the acquaintance of Mme. Blavatsky through
her writings to which an old family friend, J. D. Mahaluxmiwala,
a member of the Bombay Theosophical Society had introduced him.
Every day he would travel from the family home in Parel (North
Bombay) by tram, to work in the "Fort" district, in South Bombay.
Finding Bahman (hereafter BPW) sincerely interested in philosophy
and other serious subjects, Mahaluxmiwala "gave" him a 2 volume
set of Mme. H.P. Blavatsky's THE SECRET DOCTRINE (and a bill for
forty rupees.) BPW was then 18. Reading THE SECRET DOCTRINE, he
said, was like "coming home."

H.P.B. opened the doors in this life for him to the innate
knowledge from what must have been already acquired in past
lives. Like the opening of the flood gates of memory, that past
wisdom was awakened by her book. He secured confirmation of the
moral sense that was his intrinsically. He resolved that as soon
as he could, he would devote his life to sharing Theosophy with
all whom he met.


1904 - 1908


By 1904 BPW had made a great success of the textile firm, and,
then sold it to free himself from further business engagements,
so that he could devote himself fully to Theosophy thereafter.
The capital so acquired was carefully invested so as to take care
of his mother, sisters and brother.


1903

He had joined the Bombay Lodge of the Theosophical Society in
1903, and Mr. Mahaluxmiwala initiated him into the secrets of
editing, as he was made sub-editor for the periodicals: THE
THEOSOPHIC GLEANER and THEOSOPHY AND NEW THOUGHT, edited by him
from the Bombay Lodge of the
T S.


April 15th 1904

On April 15th 1904 he offered his services to Col. Olcott, the
President-Founder of the T.S., and they were accepted.


February 17th 1907

After the death of Col. Olcott, on February 17th 1907, he made
the same offer to Mrs. Annie Besant, who succeeded Olcott in the
responsibilities of the Presidency of the T S, and she accepted
him. Wadia offered to come to work at Adyar. This was also
agreed on.

In 1907 BPW mentioned sailing out 7 miles into the harbor of
Bombay to see Elephanta, the famed ancient temple, said to be
over 350,000 years old constructed from the living rock of the
island when Rama was then the King of India. Ages ago, a
gigantic stone statue of the Trimurthi: Brahma-Vishnu-Shiva, had
been carved out of the rock of the island and around it a cavern
had been chiseled so that a space of about an acre under stone
formed the monument. It was for that reason the Portuguese named
it Elephanta, because of the huge stone elephants that decorated
the approaches to the cave. He spoke of this to several friends
assembled around his death-bed, saying that it was there that he
had a "vision," and held a dialog with the "Master" at the
"Brahma-Vishnu-Shiva Cave."


1908 - 1919


He left on February 3rd 1908 from Bombay for Adyar. There Mrs.
Besant appointed him after some time the manager of the
Theosophical Publishing House; and later, assistant editor under
her, of the daily NEW INDIA. At the headquarters of the
Theosophical Society in Adyar he was soon recognized as a
powerful and constructive worker.

His responsibilities were widened to include being the assistant
editor of THE THEOSOPHIST under Mrs. Besant.

Under her direction he began to work in the HOME RULE MOVEMENT,
and soon was renowned in the political circles of the day, and
among the members and leaders of the INDIAN NATIONAL CONGRESS
(this had been earlier started by Mr. A.O.Hume, a retired
Secretary to the Government of India, an early Theosophist of
1880, and a pupil of H.P.B. Later, under Gandhiji, Nehru, and
many others, it eventually served to win political independence
for India in 1947).


May 5th 1909

BPW spoke of being asked, soon after his arrival at Adyar, to
speak on May 8th 1909 at the "White Lotus Day" Meeting,
commemorating the death anniversary of Mme. Blavatsky. He said
that he had written and memorized his talk, but, on the platform
he forgot it completely. He spoke, but did not recall what he
said afterwards, yet, the audience was most enthusiastic. He
said he had been wearing a new silk kurta (long formal shirt) for
the occasion. When he took it off he noticed that it smelt
strongly of sandalwood, and retained that odor for many weeks
thereafter. He concluded he had been "used" by the Master on
that occasion and had spoken "under his influence," so to say.

BPW knew personally all the great figures of India, of his time,
both literary and political, and was often visited by them when
they came to Bombay. Among these were Dr. Sarvapalli
Radhakrishnan the first President of Free India, Mrs. Sarojini
Naidu, Dr. Bhagwan Das, Pundit Bhawani Shankar, and a host of
others. When visiting Bombay, they would often stay with him as
guests and friends. Valuing his enormous integrity and the
instinctive love of the masses for him, which they knew he
commanded, they would, from time to time urge him to return to
politics, saying that a person of his worth was much needed,
especially after Gandhi's murder (1948). He gently but firmly
refused, saying that aspect of his life was over, and that he was
working on something far wider and deeper reaching: Theosophy,
which he urged them to investigate and learn about. (1936 -
1957) Sadly, few took this advice.


June 16th 1917

His early activities of a political nature in Madras, in the
Indian Home Rule Movement, promoted by Mrs. Besant and George
Arundale, earned for all three of them an "internment order" from
the British Government of Madras State, and accordingly they
were deported from Madras city to Ootacamund (a "Hill Station,"
some 300 miles West of Madras city) and interned (a form of house
arrest) together from June 16th 1917. [ Gulmarg (Rose-avenue)
was the name of a cottage that Col. Olcott had built on land he
had bought in 1888, in the Nilgiri (Blue Mountains) Hills -- he
intended it as a place where HPB and he could retire to in their
"old age".] This cottage is located near Snowdon peak reservoir,
about 4 miles from Ootacamund, at an altitude of nearly 7,000
feet. The internment lasted till September 7th 1917

It is in and on these great rounded hills that the mysterious
Toda tribe consisting of a group of 550 persons, men and women,
(no children) for as long as history records, dwelt for uncounted
millennia, served by the equally mysterious tribe called the
Badagas--secure and aloof from intrusions by the Indians of the
plains--until the British explored and settled there, treating it
as a "Summer Capital" away from the stifling heat and humidity of
Madras. [ See HPB's THE PEOPLE OF THE BLUE MOUNTAINS for further
information on the Todas and the other mysterious tribes of those
mountains. In THE DREAM OF RAVAN will be found another hint. It
speaks there of the self-sacrifice of the pure and saintly tribe
of the Todas who gave up their freedom and liberty when Lanka was
conquered by King Rama c. 350,000 B.C., to protect the world by
closely controlling the evil that incarnated from generation to
generation in the vicious and dwarfish Mula-Kurumba tribes people
who were then banished by King Rama to the Nilgiris in their
care.]

Mr. Wadia knew more about those mysterious personages than many.
He stated one time that the "real Todas" had retired to secluded
and secure places shortly after the British started coming there.
They had "had themselves replaced" with others who looked like
them, but were not Todas. An incident in 1937-40, when walking
in the afternoon (as was usual) between tea-time and dinner, with
Mr. Wadia and others of his household, comes to mind. We saw on
one of rough forest roads on the high hill backing Gurumandir,
some distance ahead, a person dressed in the customary white
wool, toga-like attire of a Toda. He was apparently waiting for
Mr. Wadia. BPW asked us to wait for him and he walked alone up
to this personage who was a few hundred yards away. They
exchanged some words. The "Toda" turned and left, walking up
into the jungle of the mountain above. Mr. Wadia then waved us
up, but he did not explain the encounter, nor allay our curiosity
until several years had passed.


THE T.S. PRESENTATION OF THEOSOPHY CHANGED


BPW, after some time spent working in Adyar had realized from his
study of HPB's writings in THE SECRET DOCTRINE, ISIS UNVEILED,
and the many articles found in early issues of THE THEOSOPHIST,
and LUCIFER that the T S was no longer promulgating pure H.P.B.
Theosophy. He discussed this with Mrs. Besant, Mr. Leadbeater,
and with other friends and co-workers at Adyar, who appreciated
his fundamental devotion to H.P.B. and the Masters' teachings.

Many a discussion was held on what could be done to bring the
Society out of the then dominance of the psychic proclivities
(the 3rd Object) that held the attention of so many members, with
a view to encourage the kind of study and work which the Original
Impulse of the Movement, (the 1st and 2nd Objects) as defined by
the doctrines promulgated by HPB and the MASTERS since 1875
implied.


November 21st 1918

Later, in conversing with some friends, BPW mentioned that he
had a vision in Adyar on November 21st 1918 of H.P.B. He said
that vision, and the earlier one in 1907 of the Master ( at
Elephanta ) had inspired and energized his whole life with the
certainty of Their reality and continued existence, and the power
and worth of Theosophy as a living and practical philosophy of
daily life.

It must be remembered that the T S had been inaugurated to help
mankind at the juncture of this cycle of its existence, to bring
the materialism of the age to an end, and to give as much
knowledge as might help bring mankind to a knowledge of and
practice of ideals. For this reason The Universal Unity of all
Beings, and the brotherhood of Man, Karma and Reincarnation were
shown to be provable doctrines and to have an extreme antiquity
in the literature of the Ancients. The "Eternal Philosophy,"
Sanatana Dharma, was to be restored. Universality, Immortality,
Law and Brotherhood were to become the standards for the general
membership of the T S to know, understand, and aspire to
practically. But the modern membership of those days had quite
forgotten those objectives.

The value of the Theosophical Movement as refigured, had been
found to be almost totally lost for men of those years. These
friends of HPB questioned deeply the methods that could be used
to institute an internal reform -- back to the Original Lines.
Then, if this could not be done internally, could it, or would it
have to be done from outside?

Many plans were formulated, reviewed and revised. These
included:

1. the founding of an international magazine where
writers would have entire freedom of expression and where
Theosophical principles could be expounded.

2. Since HPB had stated in her article (WHY THE VAHAN)
that it was the duty of the T.S. to keep in touch with its
members, and through this journal of a few pages it was
originally done on a free basis; a magazine devoted to pure
Theosophy would have to be started, where the older article
writings of HPB could be reprinted for modern readers.

3. An Institute of an international cultural
type could be started so that the traditions, philosophies, arts
and sciences of various parts of the world, and India, could be
compared and made available to the general public.

4. For youths who were away from home and studying at
local colleges, an inexpensive residential hostel could be
established, with strict discipline along the lines of practical
Theosophy.

5. Every effort to be made to present to the
membership of existing Theosophical Societies what pure
Theosophy was, in the words of HPB. Study classes were to begin.

6. HPB's original writings were to be reprinted for use by
students and all new-comers.

To have a permanent home for this six pronged plan in India, he
began to negotiate for the purchase near Ootacamund, in the
Nilgiri mountains of an old estate of 100 acres of eucalyptus,
fruit orchards and potato fields, some distance away on the "Old
Mysore Road." It was then named "Brookhampton" -- and it was
renowned for its library, which he also bought. The property was
renamed by him later: "Gurumandir," (Temple of the Guru). This
is situated 4 miles out of Ooty, municipal electricity was
finally brought out to it in 1956.

This is quoted from: T. L. CROMBIE, FRIEND OF INDIA, by E.
Beswick, pp 2 - 4)

Mr. Wadia stated that as time passed and he and his friends tried
to bring about some reforms in the TS in Adyar, but the minds and
actions of the chief officers and members seemed to become
directed more towards psychism and sensationalism. They tried to
direct the mind of the leaders of the Society "back to Blavatsky,
and her Theosophy, and that of the Masters." It was a continuous
gentle pressure, firmly unrelaxed, that was used. In the
meantime other events had matured and an alternative opened.





1919 - INDIA'S FIRST LABOR UNION


In the course of his political work under Mrs. Besant, BPW became
acquainted in 1917 with the plight of the textile workers in the
local Madras mills, some of those who labored there came to him
at the offices of the Daily newspaper: NEW INDIA.


April 27th 1918

He investigated their working conditions and found them to be
oppressive and inhumane: extremely long hours with no reasonable
rest periods, low pay, and other conditions of duress.
Preliminary meetings were held in the fall of 1917, and in the
spring of 1918. The first Labor Union to be started in India:
the Madras Textile Workers' Union was then organized on April
27th 1918 and Mr. Wadia was asked to be President and represent
the laborers.

The building in which the Madras Labor Union is housed is known
as "Wadia House;" it faces "Wadia Park." On the parapet at the
top of the two storied building, over the front door, a bust of
BPW has been installed. On entering the front door one is
greeted by a large photograph of BPW as a young man -- as he was
when he was President of the Union in 1918. His desk and the
stationery he used at work are still carefully preserved there,
and shown to visitors with great affection and reverence.


1919

The British Parliament had been aware of labor unrest in India,
but unable to understand the conditions that had brought this
about. In 1919 it summoned Mr. Wadia, as President of the MADRAS
TEXTILE WORKERS UNION, and others, to London, to give testimony
and answer the questions before a PARLIAMENTARY COMMISSION. This
Commission was to consider not only the Labor situation, but also
various other matters which were to be addressed a year later and
embodied in the "Montford Reform Act of 1919."


May 8th 1919

Wadia left India May 8th 1919, sailing in the company of Mrs.
Besant, Mr. P. K. Telang and Mr. Jamnadas Dwarkadas, who were to
tour the T.S. Lodges in Europe. This project was to be partly
political and partly Theosophical.

BPW's visit to England, and the testimony he gave to the
Parliamentary Commission was well received and listened to with
attention. A pamphlet embodying his statements was printed and
circulated. A White Paper issued officially by Parliament at
that time, includes a transcript of his cross-examination and
answers.

BPW's visit to England and his well known capacities as a writer
and speaker resulted in his being invited to visit and speak at a
number of the T S branches in England and on the European
Continent.

The Indian Government then appointed him a delegate to attend the
FIRST INTERNATIONAL LABOR CONFERENCE under the LEAGUE OF NATIONS
to be held at Washington D.C., November - December 1919. After
finishing his tour of the European Lodges he sailed for autumnal
New York. His position was a technical advisor to the India
delegation.

Having discharged his responsibilities in Washington, he was
asked to tour American and Canadian Branches of the T S,
lecturing on THE SECRET DOCTRINE, on H.P.Blavatsky and her
message, and on the need for every FTS, as an individual, to
acquire for himself knowledge, and then study and apply Theosophy
individually.

When in Washington D.C. he paid a visit with Eugene Debbs to the
tomb of Abraham Lincoln, one of his heroes, and laid a formal
wreath upon it. He then found that his itinerary involved a trip
to California where he stayed at Krotona in Hollywood.

The T S in America was then undergoing some difficulties in
connection with the establishing of Krotona as a headquarters for
the T.S. and there was a change of Presidents. Mr. Wadia
recommended a "Back to Blavatsky" effort stressing that in his
opinion the T.S. was no longer following the lines laid down by
H.P.B. and was in danger of failing in its mission. He
interested himself in the outlook of the "Towards Democracy
League." Mr. Rogers, the new president of the TS Section in
America was disturbed and sent a cable of protest to Mrs. Besant
on May 21st 1920. At that time Mr. & Mrs. Bailey, who occupied
positions of trust ( as respectively, National Secretary, and
Editor for the American Section ) were removed from office by Mr.
Rogers, on the grounds that they were out of harmony with his
administration. On July 12th at the National Convention changes
in the administration took place, Mr. Wadia was thanked for his
work on the platform, but the protest sent to Mrs. Besant was
also endorsed.

While in Los Angeles he came upon a Times news paper
advertisement of lectures on Theosophical subjects conducted by
THE UNITED LODGE OF THEOSOPHISTS.


1919 - MEETS MEMBERS of the UNITED LODGE OF THEOSOPHISTS


He was then visiting the Krotona Lodge of the T S in Hollywood, a
suburb of Los Angeles. He paid a visit to the ULT and listened
with attention to the talk given. Earlier, his fame had
attracted members of the ULT to visit and attend his talks under
the T S auspices.

They appreciated his point of view in regard to HPB and as a
result he held a number of talks with these persons and learned
at first hand of the aims and objectives of the ULT -- that they
had been reprinting in THEOSOPHY magazine Mme. Blavatsky's
articles, and, those of Mr. W.Q.Judge--with whom he was
unfamiliar. He accepted an assignment to speak from the platform
of the ULT on the subject of Mme. Blavatsky and The Secret
Doctrine.

He obtained Judge's books: THE OCEAN OF THEOSOPHY, THE EPITOME
OF THEOSOPHY, ECHOES FROM THE ORIENT, and read them. He then
realized what a gap had been created in the minds and knowledge
of those in the T S by not having access to Mr. Judge's writings
for nearly 25 years, and in being given a false picture of Mr.
Judge as a renegade.

He attended more meetings of the ULT, then held at the
Metropolitan Building, in downtown Los Angeles. There he met
with, and held long talks with Mr. John Garrigues, Mr. Westcott
and Mrs. Grace Clough, and a number of active ULT associates who
had known and worked with Mr. Robert Crosbie, founder and
energizer of the "pure Theosophy" program of the impersonal
U.L.T.

Mr. Wadia said he was thrilled to read the Declaration of THE
UNITED LODGE OF THEOSOPHISTS, and to realize that a group of
students already existed, who had banded together without any
political or official structure on the basis of the practical
application of HPB's Theosophy. He found that the principles of
practical brotherly work and unity survived, and those were being
applied impersonally. All ideas of "successorship," of
"leadership," of "politics" and "personal" authority had been
excluded from this energetic association.

Here, he found established in practice the operations of a group
of impersonal students - a basis which he and his friends had so
deeply and long discussed in Adyar--a reform of the T S. It now
remained to see whether he could bring about an agreement with
the present T.S. "leaders," Mrs. Besant in particular, to such a
program of internal readjustment, back to the Original Objects
and the Original Program of the MASTERS.


November 1919

It was November 1919 in Los Angeles. Mr. Crosbie had died only
five months earlier: June 25th 1919. His loss, BPW observed,
seemed to have left some despondency among the workers at the
ULT. They felt they were too few, and some had been thinking of
perhaps rejoining an existing T S reorganized by Mr. Hargrove out
of fragments of the "Point Loma T.S." in New York. Mr. Wadia
dissuaded them from this, in view of his intimate knowledge of
what the problems of the T.S. were.

He affirmed his belief in the need for the ULT, and the practical
application of those principles its Declaration stood for. It
was known that Mr. Crosbie had told some of his closest
associates just before his death when they spoke of their
discouragement, that "they would not have too long to wait" for
some help to arrive. From all that was said and understood
between them, it seemed clear that this "help" was at hand.
Certainly there was a great meeting of the minds.

They began to plan what ought to be done, in all fairness to Mrs.
Besant, to the T S in Adyar and elsewhere, and to the defining of
Mr. Wadia's future position and the discharge of his continued
responsibilities to all of those before he would be free to join
the ULT. He promised those at ULT that if he was not successful
in instituting a change and a reform in Adyar, he would return in
a short while. His duty required that he continue his tour,
complete his work in the T S, then return to India and Adyar.

He would in addition work on what he had found and learned; study
Judge and Crosbie; and, when in Adyar, he would fight for true
Theosophy. He would try to secure from Annie Besant a public
reversal of the false attitude maintained against Mr. Judge for
so many years. He did try this, as will be seen from Professor
A. H. Nethercot's biography of Annie Besant, [Vol. II, p. 328,
THE EIGHT LIVES OF ANNIE BESANT, Publisher: University of
Chicago Press]; but was unsuccessful in securing a public
reversal from her. To him, privately she admitted that Judge had
been wronged, just as earlier Col. Olcott had admitted the same
to Laura Holloway, but he would not make this public.]

In going through some of the older magazines published in Bombay
and Adyar, during the period when he was with Col. Olcott and
Mrs. Besant (1906-1921) one will come across a number of
statements of support made by BPW for the policies of those in
charge of the T.S.: Mrs. Besant, Mr. Leadbeater, Mr.
Krishnamurthi, etc... These appear to be at variance with his
later words and actions after his resignation from the T.S. As
he explained this, they were sincere statements made by him at
the time and within the framework of his knowledge at that time.

BPW now knew that Mr. Judge, one of the original founders, was no
longer well known to the general membership of the T.S. and in
Adyar between 1897 and 1919. He along with HPB and Col. Olcott
had remained faithful to their pledge and to the Masters' Cause.
BPW felt compelled to inquire into the reason why such an
important and valuable asset to the T.S. had been lost and its
memory virtually buried and obliterated so far as the membership
at large was then concerned.

BPW saw in the nature of the work that Mr. Judge did for
Theosophy in America, a fiery devotion which brought an enormous
increase of public interest in, and respect for, Theosophical
principles and doctrines for the ten year period between 1886 and
1896, when Judge died. [ The membership grew from about 350 to
over 4,000, and the number of Branches from about 20 to over
400.] It was similar to the devotion and energy of Col. Olcott,
when he and HPB had first came to India; and Theosophy from 1879
had burgeoned and spread over the land, and then to Ceylon,
Burma, Japan and other Eastern countries. But there was a
difference between Judge and Olcott. Col. Olcott was healthy and
became famous in India as a magnetic healer, until warned by the
Master to stop. Judge, on the other hand had contracted Chagres
fever (back-water fever which attacks the liver) in Columbia or
Mexico where he went between 1876 and 1883, as a young man, for
some of his New York clients who had mining interests there, and
he was frail physically ever afterwards. The lingering disease
was known to carry off the person in the course of some 14 years.
The last three years of his life were noticeably those of a very
sick man.


1919 - 1922

ON THE WORK OF W.Q.JUDGE, A FOUNDER OF THE T.S.
( An "aside" )

As an aside to this narration of the work and life of BPW it
becomes necessary to write of the events in 1894-1896 involving
Mr. Judge, Mrs. Besant and Col. Olcott after the death of HPB, so
that the perspective is clear and some understanding of what Mr.
Wadia found out is had as of 1919-1922.

BPW determined that in 1894-6 Mrs. Besant, and Col. Olcott, were
the prime cause of a serious problem caused by their
misunderstanding of Mr. Judge's stand and function for Theosophy.
He was accused by them ( Mrs. Besant taking the position of a
"prosecutor)" of fraudulently imitating or copying the Masters'
handwriting when providing them with certain "messages" which
came from Them. Mrs. Besant and other recipients admitted that
the content of the messages was not being questioned, only the
fact that they seemed to be written in scripts that were used
before H.P.B. died. She, of course, was no longer there to use
them. This was a puzzle. How did Judge figure in this ?

Mr. Judge stated openly at that time, that he was in frequent
touch with the Masters and that the said messages were Theirs and
not his; nor had he written them. He offered to prove this, but
none of the accusers took him up on this offer to demonstrate, as
history reveals. [ Both HPB, WQJ and others had, earlier,
published a number of articles in LUCIFER and THE PATH concerning
the rationale of letter "precipitation"--how a "matrix" impressed
and long established in the electro-magnetic substance of the
astral light could be repeatedly used to save psychic energy--in
sending new communications. Such a matrix did not extinguish
with the "death" of any one person, but could continue to be
used, as in these cases, where another person might be used as
the focus for that work to be done, as, apparently, Judge was so
used. It was the context and the content, as well as an interior
code impressed in the "message" by the sender which certified to
its authenticity. No "seal" or other external physical
appearance could be used by unconcerned parties to make a
determination of its authenticity. These criteria alone would
not serve an inquirer in verifying the genuineness of the
letters, or other artifacts, precipitated from the astral light.
It may be recalled that earlier, suspicions had been entertained
in HPB' life time of the genuineness of certain letters from the
Mahatmas, like the "Prayag letter." She, and Damodar K.
Mavlankar had been the targets of such suspicions by Sinnett and
Olcott.]

Judge warned Col. Olcott in advance that an attempt in the T S to
make a ruling on such a question would establish a "belief in
Masters" as a dogma of the T. S. -- which specifically disavowed
any dogmatism. On this point the "Judicial Committee" convened
by Col. Olcott in London in July 1894 agreed; the "charges" were
dropped, and amity was ostensibly restored. The membership of
the T S were sent a report by Col. Olcott entitled "On the
Neutrality of the T S." For some unfortunate reason this setback
rankled with those who had become accusers of Mr. Judge, and
these accusations were renewed in the beginning of the next year,
1895.


1920-1922

BPW attempted during over two years (1920-21) to bring about, a
change in the "leaders" of the T S at Adyar and elsewhere,
pointing to the true Theosophy of HPB, and the S D; working
with Annie Besant, and other leaders of the Theosophical Society
in Adyar, trying to secure their understanding of the wrong that
had been done to Mr. Judge and to the whole of the Theosophical
Society in America, as well as to members everywhere within the T
S, between 1894 and 1896.

BPW's innate sense of duty, his honesty and courage compelled in
taking this up directly with Mrs. Besant. He asked her about the
splitting up of the T.S. in that period, 25 years ago.

Col. Olcott had on Sept. 7th 1894 excommunicated, in effect, the
whole American Section of the T.S., which had, under his, Col.
Olcott's earlier suggestion, [see his letter written in 1893
addressed to W. Q. Judge--quoted in CANADIAN THEOSOPHIST, 1923,
Vol. 4, p. 1, and March 15th p. 11.] reconstituted itself at its
Annual Convention held in April 1894, "The Theosophical Society
in America," in full fraternal association with all Theosophical
Societies anywhere.

This excommunication goes against the first object of the
Society: BROTHERHOOD. Documents supporting these facts were
provided to BPW, and these same documents are available for
independent verification today. BPW determined to find out if
the breach could be repaired, and if the unity of the public
Theosophical Movement could be restored by Mrs. Besant, joining
with him, and others, to mend the misunderstandings that had
caused the unbrotherly break of 1894.

After several heart to heart conversations in 1920-21 with Mrs.
Annie Besant on his return to India and Adyar, BPW found that
while she admitted to him in private that what had then been done
against Mr. Judge and the "Theosophical Society in America," 25
years back, was wrong, she refused to make a public retraction
and restore Judge's fair name in Theosophical publications and
elsewhere.

Wadia determined that the only path that remained to him,
personally, was to resign from the T.S.


July 1922

When he left, he sent a pamphlet of information, in July 1922, to
those with whom he had become acquainted. He stated there that
he would be working thenceforth for Theosophy through the UNITED
LODGE OF THEOSOPHISTS, which of all existing Theosophical bodies
in the world, was the one that he had found to be closest in
ideal and practice to the original programme of the THEOSOPHICAL
SOCIETY as started by the Masters, with, Mme. Blavatsky as
Their Agent, Col. H.S.Olcott as President for Life, and with Mr.
W.Q.Judge as Counsel to the Society, and later as General
Secretary of the American Section T.S. [ BLAVATSKY: Collected
Works (TPH), Vol. 1, pp. 121-130 ]

The thirteen other founders, or, original members of the T.S. in
1875, being more interested in spiritualism, rather than in
philosophical and religious investigation; soon dropped away from
membership in the T.S. Only the three named remained steadfast
until their death to the work of the Masters and to Their Cause.

In terms of time it should be remembered that Mrs. Besant had
contacted HPB and Theosophy late in 1888, or 13 years after the
T.S. was established.

This occurred because after she had been asked to review THE
SECRET DOCTRINE she was so struck by the wisdom to be found
therein, that she determined to meet Mme. Blavatsky. Shortly
thereafter she joined the T.S. in London (May 1889). As she was
an accomplished thinker and writer, and as her sincerity in
adopting the Theosophical outlook and life was evident, Mme.
Blavatsky asked her to assist in editing her magazine LUCIFER as
co-editor.

Mrs. Besant had only had about two and a half years experience in
the T.S. in this incarnation, before HPB, her teacher, "died."
Whereas Mr. Judge, and Col. Olcott had been in it, and with HPB
since the outset, or 19 years earlier, by 1894, when the
accusations against Mr. Judge were made public by Mrs. Besant and
Col. Olcott.

BPW, stated that he did not "look back," nor did he mention ,or
apologize for, what he had written earlier in support of the
policies of Mrs. Besant, and others of the leaders of the
Theosophical Society in the period when he was a member between
1903 and 1922. That door was closed.

He thereafter directed the whole thrust of his energy and work
into that body, the UNITED LODGE OF THEOSOPHISTS, which was
effectively using the methods of work and exemplifying the
principles outlined in the original programme of the Masters.
These are found embodied in the Declaration of the UNITED LODGE
OF THEOSOPHISTS.


1920

In July 1920 BPW attended the CONVENTION OF THE AMERICAN SECTION
T.S. in Chicago. By this time he had also become a member of the
American Section of the T.S.

A question arose and resolutions were framed to permit the
Administration of the Section to expel members who criticized its
officers for "autocratic and underhand methods of
administration." Mr. Wadia opposed such a measure which would
have muzzled freedom of speech.

The President of the American Section T S, at that time desired
to apply this to suppress and quell criticism of certain actions
he had earlier taken without the prior approval of the American
Council. [ see O.E.LIBRARY CRITIC issues 1919-23 for more
details about the thrusting on the T S membership of the LIBERAL
[OLD] CATHOLIC CHURCH, STAR OF THE EAST, CO=MASONRY, etc.]

Mr. Wadia's opposition to the apparent high-handed methods of the
President of the American Section
T S, galvanized a great measure of opposition to this objective,
and the thwarted President then wrote to Mrs. Besant (as the
International President T.S., at Adyar) complaining of Mr.
Wadia's "interference" in local affairs. Mrs. Besant replied,
upholding Mr. Wadia's stand on principles, while deploring his
possible "interference" in local affairs. She said that her
acquaintance with Mr. Wadia for many years had confirmed her
entire trust and respect for him. But, she added, they did not
always agree.


September 20th 1920

>From Adyar on Sept. 20th 1920, Mr. Wadia wrote a letter and
published copies of it to the membership of the T S in America,
clearly setting out his views on this matter. He wrote, in
summary :

"Criticism should never be grounds for expulsion
of any member. Majority vote should rule all matters of
administration. While in America and staying at KROTONA,
Hollywood (now moved to Ojai), he encountered evidence of wrong
principles and wrong methods apparently used by certain
administrators in the American Section. He was then slandered by
those officials, and a complaint had been lodged in Adyar with
Mrs. Besant, International President T S. Mr. Wadia proceeded to
expose publicly what was going on. He stood for the principles
of clear speech and an exposure of such matters, as it concerned
all members who were free to vote."


He returned in 1920 to Europe, and traveled to Paris to attend
the WORLD CONGRESS OF THE T S there. Thereafter he was asked to
visit a number of countries where T S Branches were active; he
visited Belgium, lecturing in Brussels, Antwerp, Ghent, Ostend,
Liege, Charleroi, Marianwelz. 19 lectures delivered, two at the
Universite Internationale. He was enthusiastically received and
listened to by those engaged in labour reform and by their
members, the workers themselves.

He received, then, an invitation to attend the FIRST WORLD
CONGRESS OF PSYCHICAL RESEARCH, to meet in Copenhagen; and
another from the THIRD WORLD BROTHERHOOD CONGRESS, to meet in
Prague. As he was not able to go to either of them he sent
papers, which were received with satisfaction.

Following Belgium, he visited Holland, where he worked for 2
weeks, 56 meetings were held. Copenhagen was next visited where
4 talks were given to various groups. Then, on to Sweden, Malmo,
Goteborg, Gefle, Stockholm; then to Oslo, Norway, where the
Annual Convention of the Norwegian
T S was held. Next to Helsinki, Finland. A tour which began in
Marseilles in the South of France on February 20th ended October
20th 1920 in Finland. He then sailed back to India.



1921


October 25th 1921

Meanwhile, the Government of India in 1921 appointed Mr. Wadia a
member of the Indian Delegation to the SECOND INTERNATIONAL
LABOUR CONFERENCE under the LEAGUE OF NATIONS, which was to meet
in Geneva, Switzerland, October 25th, 1921 and this was to be
continued for a month. This necessitated a second trip to
Europe, and In November 1921, after the conference, Mr. Wadia
again sailed for America and thereafter he returned to make his
final efforts in Adyar--and these being unsuccessful he resigned
in mid-1922.


1922


July 18th 1922


B.P.Wadia resigned from the Theosophical Society on the 18th of
July 1922. He broadcast the nature and reasons for his
resignation widely to members of the TS. He also advised them of
his joining the UNITED LODGE OF THEOSOPHISTS because of their
policy and work.

He further spoke of his finding that W.Q.Judge had been wronged
in the period of 1894-96 by those in the T.S. who had attacked
him on flimsy and insufficient evidence.

After his resignation he returned to Los Angeles. As an
associate of the ULT, he worked thereafter for Theosophy in
company with that body of students dedicated to the promulgation
of original Theosophy as it was to be found in the writings of H.
P. Blavatsky and W. Q. Judge.

He issued an 18 page pamphlet entitled:--

TO ALL MY FELLOW THEOSOPHISTS AND
MEMBERS OF THE THEOSOPHICAL SOCIETY

A statement by

B. P. WADIA

________________________________

This included:

His letter of July 18th 1922 to Mrs. Annie Besant as
President of the TS, and the General Council.


A letter of explanation about the divergence from HPB's
Theosophy and the Original Programme by the TS; how he had found
the ULT which was dedicated to that.


His letter of resignation dated 18th July 1922 addressed
to the General Secretary of the Indian Section TS resigning from
the Indian Council and the T S.



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


October 1st 1922


In response, the T S, Adyar, issued : "AN OPEN LETTER TO MR.
WADIA" by J. Nityananda and J. Krishnamurthi. This was reprinted
by KROTONA, Hollywood in America, Oct. 1st 1922 and circulated to
the American T S membership.



1923-28


Many members of the T S all over the world who were interested in
HPB's Theosophy as she taught it, separated themselves from the T
S and became associates of the ULT.

This influx of new associates necessitated the formation of a
number of new ULT's in the Eastern seaboard of America: New
York; Philadelphia, Pa.; Washington, D.C.; and several Study
Groups were formed in other towns : Reading, Pa.; Chicago,
Ill., some of which later became Lodges.

A period of intensive education into the principles and
fundamentals of Theosophy ensued. The impersonal practical work
of teaching and spreading pure Theosophy, using the ULT methods,
began for these new lodges and new associates. Mr. Wadia and
other older students of the Los Angles Lodge threw themselves in
to this work, and spent long months in various new centers that
had been formed, so the work flourished. But the need for
Lodges, so associates could meet for mutual study and work went
beyond America and soon Lodges were formed in London, England
(1925); Paris, France (1928); Amsterdam and The Hague, Holland;
Antwerp, Belgium, and elsewhere.


1922 - 1928


Those who have known him in those early days felt the power and
thrust of his will to work for the Great Lodge through the ULT.

As it was essential to make a clean break with "Adyar Theosophy,"
he adopted an almost rigid attitude of exclusion to their works
and writings. He advised students to concentrate on what
Theosophy was, in terms of the actual wording used by HPB, WQJ
and the Masters.

He used to say that we ought to devote all our energies to that
(the actual wording used by HPB, WQJ and the Masters ), the rest
was unessential. This special emphasis, study and
self-discipline would provide the food for Devachanic mediation
over the work each individual had done in their "present
incarnation," and as such, any other study would be "lost" when
this personality "died." The other, PURE H.P.Blavatsky
THEOSOPHY, was for "all time." And, that was where we ought to
be placing our efforts.

His work was to consolidate those old students of Judge and of
the TS who desired to get back to the study of original
THEOSOPHY, and meld them with the new students who desired to
learn, and had no background in Theosophy. A series of intensive
study classes was started. Exercise and criticism for those who
wanted to learn to do platform-work was instituted. He prepared
and used for the: GUIDANCE OF ULT PLATFORM WORKERS. This
consisted of a number of points they had to apply if they wish to
work in that way for ULT.

In New York, the U.L.T. used a large auditorium on the ground
floor of the HOTEL DES ARTISTES, at 1 West 67th ST., just off
Central Park, and near to Columbia University campus. Meetings
were held on Sunday: Theosophy School before noon, and a public
lecture in the evening. Wednesday evening Study Class, Question
and Answer Meeting; Friday: OCEAN OF THEOSOPHY Study Class and
then a Practice Class for new students and those who desired to
do platform work. Other meetings were held during the week.

Mr. Wadia conducted one of the Theosophy School Classes.
Transcripts of 5 years of work in such NY T. School classes
exist.

Students would meet in the evening, informally, several times a
week at individual homes, to discuss Theosophy and various
aspects of the work. This developed a large-hearted camaraderie
and was an active manifestation of brotherhood in action,
gathering all ULT associates together.

Mr. Wadia, working at the New York Lodge had an office in the
building and a large volume of correspondence was handled.
Students from England came over to familiarize themselves with
the program ULT had evolved of methods of work in New York, so
that they could then take them back for use in the London Lodge
that had been planned.

Associates from various European countries visited New York for
the same reasons so methods were learned that could be used in
their own ULT Lodges. These were planned to soon be opened in
France, Holland and Belgium. It was a whirlwind time when
everything seemed to be happening at once, and the great
influence spread over all those who served as the "seeds" of
future ULT Lodges and ULT work for the next 50 years.


1925 The SECRET DOCTRINE photographically reprinted

One associate contributed $ 25,000.00 for the photographic plates
needed to reprint THE SECRET DOCTRINE. This was one of the most
important things done, as it permitted HPB's major work to be
studied in its unedited original.


November 17th 1925

The ULT in London was opened November 17th 1925. Its Bulletin
was started in 1930.

Mr. Wadia always said that it was dangerous to approach the study
of THE SECRET DOCTRINE through the use of an "abridgment." Any
such "filter," however impersonal and good, inevitably held up
"barriers" between HPB and the student.

He held that ISIS UNVEILED ought to be first studied and read.
Its contents formed a valuable introduction to Theosophy and to
The Secret Doctrine. The Secret Doctrine then, ought to be
approached slowly and following a steadily held determination to
read and take the time to comprehend gradually what was read, it
ought to be read a few pages a day, notes should be taken of the
subjects covered, and gradually one should build up one's own
reference book on the subjects covered in various places.

The enthusiasm and the intensity of study and of learning and
practicing Theosophy, inspired by Mr. Wadia in the period between
1922 and 1928, probably equaled those of the time of Judge during
the years 1886-1896 in New York and the rest of the USA.
Margaret Thomas, for instance was inspired to prepare and publish
her THEOSOPHY or NEO-THEOSOPHY so students could compare the
differences made to Theosophy by writers for the T S, like Mrs.
Besant and Mr. Leadbeater, after the death of Mme. Blavatsky.

Many articles for THEOSOPHY magazine were written by BPW, and he
used to say that Mr. John Garrigues and he were like two
brothers, one could write the first part of an article and the
other finish it and no discernible change was noticeable. Or
they would share the burden of writing a series of articles, each
writing alternating articles. Certainly he had a unique rapport
with those in Los Angeles who bore the responsibilities Mr.
Crosbie had passed on to them. It is there and in consultation
with the Los Angeles students that the plan to return HPB
Theosophy to India, and to open a Lodge of the ULT in Bombay was
worked out.

In New York most of the Sunday lectures were taken by Mr. Wadia,
or by visitors from Los Angeles. He also handled the "Answering
of Questions" meetings on Wednesday. As students developed
knowledge and capacity, they took over the burden of handling
many aspects of the ULT Lodge work, and sound principles were
given a secure practical foundation.

A Library was started, and the lending of the more expensive
books to students was also undertaken. The conduct of Theosophy
School was at first a training ground for those who would be
teachers there, and weekly reviews of the work was done by all
teachers, co-teachers and reporters in turn. A meticulous and
constant attention to all details of the work was supervised and
carried out by him, so that within the brief space of 4 years a
cadre of capable and knowledgeable volunteer students arose.

The other Lodges started in the East Coast of the US:
Washington, Philadelphia, Reading, and several Study Classes were
all attended to; they adopted and used the same patterns of
intensive study and application and drew the attention of
individuals who were interested in Theosophy to the focus of
joint and purposive, constructive work.

Periodically Mr. Wadia used to take trips, visiting Lodges on the
East coast and then swing back to the Los Angeles area, visiting
San Diego, San Francisco and Lodges clustered in between those.


1928-1929

When Mr. Wadia let some of his more intimate friends know that it
was intention to bring the ULT work and method to India and
establish in Bombay a basis from which to spread HPB's pure
Theosophy, several students became enthusiastic about this.
Preparations were made each on their own, but in collaboration
with each other to arrange to get to India towards the end of
l928. There they planned to spend the next few months locating a
suitable place to hold meetings, and also make residential
arrangements for themselves and another group of student workers
that was to come with Mr. Wadia early in 1929. Along with BPW,
Miss Virginia Beadle and Miss Sophia Camacho, both of New York,
intended to come. Later on, Mr. T. L. Crombie of London planned
to come and help in the editing when the magazines were to be
started. Mr. and Mrs. TenBroeck of Los Angles and Donald
Townsend also decided to go.

The two young, unmarried ladies (Virginia Beadle and Sophia
Camacho) had decided to help in the effort for the revival of
HPB's original Theosophy in India, and they planned to travel and
live together; chaperoning each other, so to say. Mr. Wadia
laid stress on the need for the most correct of personal
demeanors by those who would support and work closely with him in
India for the ULT effort of bringing HPB's Theosophy there. He
made it clear that there would have to be a molding of the
private life of the visitors to fit and agree with the cultural
mores and customs of the Indians, rather than with those of the
"ruling British" and other "whites," including Americans, in
business or as missionaries, who, when living in India had
adopted an aloofness from the Indians, borrowed from the attitude
adopted by the British when in India, as a kind of "privileged
group."


September 21st 1928 Paris ULT

A group of students active in Paris wanted to take advantage of
Mr. Wadia's presence to establish their own ULT in Paris. Their
Lodge was founded and the first meeting held on September 21st
1928. Since 1925, under the inspiration of Mr. Wadia, two
members of the T S in France who had left it, feeling
dissatisfied, started a monthly magazine named THEOSOPHIE. Mr.
Louis Revel took on the duties of editing the monthly, and later
on, of books also published - translations of HPB and WQJ
writings. Mr. M. Girardet assumed and arranged for the necessary
financial support. A COMPAGNIE THEOSOPHIQUE SA was started at
that time. Mrs. Sophia Wadia was one of the original directors.
[Mrs. Sophia Wadia was fluent in French, Spanish and English, she
had a marvelous, almost photographic memory and was a fine
speaker. Mr. Wadia used to say that he would write an article or
a speech, she would read it, and then could reproduce it almost
exactly as prepared. ]


November 17th 1925 London ULT

London saw the inauguration of the ULT Lodge there on November
17th, 1925. Seven of his friends from the Adyar days had
resolved on this and established study classes, a library, and a
regular monthly BULLETIN of the London ULT began publication (in
1930).

In London some of those prominent in Theosophical work were met,
including Mr. Trevor Barker, who had at that time had already
published THE MAHATMA LETTERS TO A.P.SINNETT was actively engaged
in editing H.P.BLAVATSKY's LETTERS TO A.P.SINNETT. He and Miss
Virginia Beadle fell in love and were married.

This brought about a change in the plans of Miss Sophia Camacho,
who was determined to go to India as she had promised. Mr. Wadia
and she discussed this matter, and they decided that a "marriage
of convenience" would be the best method to employ, it being
understood from the outset that working for Theosophy was the
sole bond between them, and that Mr. Wadia lent her the
protection of his name so that the original plan would go
forward, and so that her valuable help could still be made
available in India. On this basis they were married in London in
1928.

In regard to the publishing of THE MAHATMA LETTERS: Mr. Trevor
Barker had earlier written Mr. Wadia and told him of his
intention of printing those letters. Mr. Wadia replied that he
did not think it was advisable to do that. Mr. Barker went ahead
anyway, and had them published. Later when he met Mr. Wadia in
London, he is said to have asked: "Did I do right in publishing
them ?" To this BPW answered: "You should not have published
them, but I am glad that you did it."


1928

1928 found Mr. and Mrs. Wadia on their way from London to India,
and together with Mr. T. L. Crombie. In October they first
visited the Netherlands staying at the home of Mr. T. F. Vreede
near The Hague. He had been instrumental in bringing back pure
Theosophy as presented by the ULT to that town and to Amsterdam.
BPW gave a number of talks and conducted study classes.


1929

Between January and the end of April 1929, Mr. Wadia lectured for
the London ULT at the Victoria Hall, Bloomsbury, to packed
audiences ( 2,300 +) The London Lodge was then housed in rented
premises in a building a couple of blocks from Marble Arch.
[During the 2nd World War, that building was bombed, a large
number of books were destroyed, and while temporary repairs
enabled meetings to be continued, it was apparent that the London
Lodge would have to seek for new premises. When a building was
purchased at 62 Queen's Gardens, near Paddington Station, the
Lodge made its move.] The London Branch of the ARYAN PATH
magazine (started in 1930) worked out of the building; and in
the floor devoted to the Library, meetings were held for the
London Branch of INDIAN INSTITUTE OF WORLD CULTURE (started in
1944 in Bangalore, India by Mr. Wadia).

In March 1929, Mr. and Mrs. Wadia were in London, they also were
visited by many students from the European continent. They, in
turn, visited a number of the ULT Lodges there before beginning
their trip to India. A ULT Study Group was started in Amsterdam
under the inspiration received by some of its residents from
their visits and talks with him. The Antwerp Lodge was
inaugurated on November 17th 1956. Lodges were also started in
Amsterdam and The Hague.


1929 INDIA


Bringing original and pure Theosophy back to India, was next.
Those students who had gone ahead, had established themselves
there, and had found a suitable hall for meetings in the "Fort"
of Bombay at 51 Esplanade Rd., Flora Fountain (now the center of
the business district). They had located a fine residential
complex at 17 Bomanji Petit Rd. in Malabar Hill 4 miles away,
where apartments were available for all. The Wadias had a small
detached bungalow in the same compound. Mr. and Mrs. Wadia
landed in Bombay on May 31st, 1929 just before the monsoon rains
arrived.


November 17th 1929 BOMBAY ULT

The Bombay branch of the ULT was opened on November 17th 1929.
The inaugural meeting found the ULT hall full and overflowing.
Mr. Wadia was well known and soon Sophia Wadia's oratory was
appreciated. Speaking engagements from various social and
communal groups poured in, asking them to lecture on Theosophy or
on some aspect or other of the ancient tenets of that faith. As
the reputation of the ULT grew, so did the regular membership,
and Study Classes, Question and Answer Meetings, a Theosophy
School for children on Saturday afternoon kept everyone busy most
of the week. The Library was kept open for the public every day
except Sunday from 10.00 a.m. to 5.30 p.m.


1930 - THE ARYAN PATH (The NOBLE PATH )


January 1930 saw the first issue of THE ARYAN PATH (the noble
path) magazine, supported by articles and editorials, by Mr.
Wadia and Mr. T. L. Crombie, who acted as sub-editor. Mme. Wadia
loaned her name to be used as "Editor."

Mr. Wadia was of the opinion that the future of Theosophy in its
presentation to the world would be, in one way, through the
writers and poets of the world. Accordingly he and Sophia became
members of the INTERNATIONAL P.E.N. CLUB. They served the P.E.N.
in organizing its Indian chapter and maintaining its offices and
a monthly magazine called THE INDIAN P.E.N.


1930 -- THE THEOSOPHICAL MOVEMENT

November 17th 1930 saw the issuing of the first number of THE
THEOSOPHICAL MOVEMENT. All articles were unsigned therein,
except those that had been written by H.P.B., W.Q.J. or others
who had made signed contributions in the older Theosophical
magazines.

Dr. Eleanor M. Hough, a ULT student from the Washington D.C.,
Lodge came to Bombay in March 1931. [She was the author of THE
HISTORY OF THE COOPERATIVE MOVEMENT IN INDIA, published by Oxford
University Press.] She became active as its sub-editor, under
Mr. Wadia. After Mr. Wadia's death, Miss M. Dastoor took on the
full responsibility of Editor, and since 1957 has been solely
responsible for continuing this work up until the present.

An active publishing program was started in Bombay, and reprints
of articles and the shorter texts written by HPB and WQJ, in both
book and pamphlet form, have been issued.


1934

A large, older house had been purchased for the Wadias and
several other active families to live in. It was located right
on the Arabian Sea facing the West at Malabar Hill. Some 20
ULTers in various families lived in "Aryasangha" for nearly 25
years in great harmony and friendliness. The Wadias occupied the
upper floor of the main building, and whenever some visitor came,
or some event of theosophical significance presented itself,
associates from all over the area were always invited to come.
Many important persons were thus met, and important events
occurred in which Mr. Wadia arranged that we could participate
in. The ARYASANGHA property was eventually sold in 1957 to
partly defray the cost of erecting THEOSOPHY HALL, for the ULT
activities and some residential arrangements for active members.
It now stands: a seven storied building in the "Fort" at 40 New
Marine Lines.


1938


In 1938 a sister Lodge of the Bombay ULT was opened in Matunga,
about 11 miles to the north of the original Bombay ULT. The
reason for this was that a number of students living there
desired a permanent Study Class and meeting hall. Mr. Wadia gave
the inaugural talk there. Two weekly meetings and a public
library were maintained there.

After the death of Mr. T. L. Crombie, the original co-editor of
THE ARYAN PATH, Dr. Eleanor M. Hough and others assisted Mr.
Wadia in his editing task for this magazine. Mme. Wadia
continued to lend her name to it as its "Editor" until it ceased
publication, soon after Mr. Wadia's death (1957). [ See THEODORE
L. CROMBIE - FRIEND OF INDIA, by Ethel Beswick, publisher:
INTERNATIONAL BOOK HOUSE PVT. LTD., Bombay, November,. 1958. ]

In 1941 equipment was bought to set up a printing press for the
Bombay U.L.T. One of the students, an experienced printer, who
lived in Baroda, some 260 miles North of Bombay, offered to equip
the "SADHANA (responsibility) PRESS" there, so that the three
magazines and other theosophical books could be printed reliably
and without strain.


May 1941 Sadhana Press, Baroda

Miss Mabel Lithander, one of the senior associates of the Bombay
ULT established herself in Baroda to assist in this work. From
the month of May 1941 the magazines were published from that
address. The Baroda Study Group of the ULT began its work at
that time. Work continued there until February 1954 when the W.
Q. JUDGE PRESS was opened in Bangalore. The magazines were
published from the new address thereafter. Sadhana Press in
Baroda was ultimately sold to Baroda University to become the
base for the Baroda University Press. Miss Lithander, retired to
the Nilgiri summer home of the Wadias: GURUMANDIR, in
Ootacamund. She died there May 5th 1958.


1942


1942 was the time of the second World War. Students of ULT
suddenly found themselves transferred by their offices to new
locations. A number of them drew to themselves others who became
in their turn students of Theosophy, and U.L.T. STUDY GROUPS
were formed in their homes in New Delhi (which in l960 became a
Lodge ), Calcutta, Poona, Baroda, and Madras.


August 12th 1942 BANGALORE ULT

On the 12th of August 1942, the Bangalore Lodge of ULT was opened
in response to the needs of students there. A building was
purchased for this purpose: "Maitri Bhavan" (Abode of Friends)
at 15, Sir Krishna Rao Rd., Basavangudi, Bangalore 4. It houses
a central hall for regular meetings, lectures, and study classes;
a library devoted to Theosophical reference books; and also
residential quarters for visiting students. It conducts a
publishing program that is complementary to, and in harmony with
that which the Bombay Lodge runs. In this work it has reprinted
the many pamphlets that make the articles of HPB and WQJ
available to students at low cost following the pattern adopted
earlier by the Los Angeles Lodge.




1945


August 11th 1945

In 1945 on August 11th, the INDIAN INSTITUTE OF CULTURE was
started by Mr. Wadia, with Dr. L. S. Doraiswamy as its first
Secretary. This was to be an extension of Theosophical work, in
line with the 2nd Object of the modern Theosophical Movement.

This brought eminent persons from many countries who were
visiting India to Bangalore to lecture; and it also served as a
forum for prominent Indian specialists to lecture on their
investigations and findings.

Later the name of this institution was changed to THE INDIAN
INSTITUTE OF WORLD CULTURE. And this was formally opened by H. H.
the Maharajah of Mysore.

It houses a large library, sponsors many regular programs of
talks, musical recitals, seminars. And, it has a substantial
publishing program of books, transactions and pamphlets in
addition to its regular monthly BULLETIN.

The inaugural meeting and many subsequent meetings were held at
No. 1, North Public Square Rd. which Mr. TenBroeck had bought as
his home and to be used for that purpose. This building later
became used as the home of the Montessori classes of the
EAST-WEST SCHOOL -- a school that Mrs. E. P. TenBroeck and Miss
Sophia TenBroeck (his daughter) started in 1961. The school,
with an enrollment of over 700 pupils in classes spanning 12
years, from the Montessori to Matriculation classes, has
flourished since then. [ Mrs. E. P. TenBroeck died in 1983, and
her daughter Miss Sophia TenBroeck died in August 1999. The
School is carried forward under a Board of Trustees.]

Some years later over an acre of land was acquired at No. 6,
North Public Square Rd. for the IIWC Institute, and buildings
were erected. These include a lecture hall, the Wm. Q. JUDGE
HOSTEL for students, a LIBRARY, and other buildings. All
activities of the I.I.W.C. were thereafter conducted there. In
1959, following Mr. Wadia's death ( Aug. 20th l958 ), North
Public Square Road was renamed by the Bangalore Municipality and
citizenry: B. P. WADIA ROAD.

The WILLIAM QUAN JUDGE COSMOPOLITAN HOME was opened -- a place
where students could live inexpensively while studying at local
educational institutions. The chief aim in this regard, was to
promote intercultural exchange and universal brotherhood with no
distinctions of any kind being made. Every evening in the main
hall of the Hostel a devotional meeting was held with readings
from the texts of the great world philosophers and prophets.


1955


February 18th 1955

On the 18th of February 1955 Mr. Wadia laid the corner stone for
the present home ( THEOSOPHY HALL ) of the ULT in Bombay at 40
New Marine Lines. 328 persons were in attendance. In doing
this, he used this invocation:

"We lay this Foundation Stone to the Glory of the Great
Architect of the Universe, Vishwa-Karman, whose Hidden Light is
vibrant in every speck of Matter making each a shining spark.
May His Blessings be upon it.

"We invoke the Power of His Wise Master Builders, Their
Cunning Craftsmen, and Their Obedient Servants.

"May the Blessing of the Holy Ones and of Their Servant H.
P. Blavatsky, her colleague William Q. Judge and his devotee
Robert Crosbie, Founder of the U.L.T., be upon it and upon the
Temple to rise above it.

"We declare this Foundation Stone well and truly laid."



1957


November 9th 1957

November 9th 1957, in Bangalore, saw the opening of the New Hall
of the INDIAN INSTITUTE OF CULTURE by the Maharajah of Mysore,
(he was also Mysore State's first Governor in Independent India)
at 6 North Pubic Square Rd. in the Basavangudi quarter of
Bangalore. At that time Mr. Wadia, who welcomed the Maharajah,
renamed the INSTITUTE so that it now included the word: "WORLD"
: -- "THE INDIAN INSTITUTE OF WORLD CULTURE."



November 17th 1957

On November 17th 1957 THEOSOPHY HALL in Bombay was inaugurated at
6.15 p.m. by Mr. Wadia. The auditorium and balcony built to
accommodate 500 was overflowing and people stood in the aisles.
Over 700 were counted. ULT associates from all over India and
several foreign countries came for the event.

The building houses on two floors the main auditorium, above are
two floors devoted to the ULT offices and the Reference
Library -- ( over 100,000 books and pamphlets available ). The
INDIAN P.E.N. has a floor devoted to its offices. On the top two
floors are apartments for active students who work at the Lodge.


1958


August 11th 1958

August 11th 1958 was to be the Foundation Day lecture at the
IIWC. It was to be given by Mr. Wadia, who had been ill for some
days. He had prepared a magnificent talk under the title: OUR
SOUL'S NEED (later reprinted). He began reading it, but his
voice grew weaker, and he turned the reading over to Mrs. Sophia
Wadia, who finished reading it, while he waited in a chair at the
back of the auditorium. A typed copy of this had earlier been
mailed to Bombay, where on the same day at 4.30 p.m. a number of
students gathered in the Library to read it. (The Library room
at the Bombay Lodge is used for meetings of the Bombay Branch of
the IIWC.)


August 20th 1958


August 20th 1958, early in the pre-dawn of Bangalore, the
intimate friends of Mr. Wadia were called to assemble around him,
He was dyeing . The time was 2.20 a.m. He knew that he was
approaching death and desired to speak to them of the future.

He spoke of the changes that the cycles had brought to him. He
reviewed some past incidents in his life. His first meeting with
the Master in the "Brahma-Vishnu-Siva Cave" in 1907; his vision
of HPB early during his stay in Adyar (November 18th 1918), which
two events he said had inspired his life. He indicated that
there would be changes now, and that responsibility would
thenceforth have to be shared among those who had been near to
him, and who would survive him. After this meeting, a number of
students left reports on what they remembered hearing, differing
somewhat as to actual content. The main ideas are reported here.

It was not until that evening, that he actually passed away. The
time of the death of his body was 7.17 p.m. His friends met
immediately after the event and read from the devotional books he
loved: the BHAGAVAD GITA, VOICE OF THE SILENCE, and LIGHT OF
ASIA.

Cremation was the next morning at Chamrajpet, a suburb of
Bangalore.

As is customary, in the early dawn of the morning following a
cremation, two ULT students went to the cremation ground to
collect the ashes in earthen jars so that they could be later
scattered in the Cauvery river, some 80 miles away. They both
stated, that they had noticed on arrival, that there was a very
distinct and penetrating odor of sandalwood in and around the
ashes of Mr. Wadia's pyre. These were collected in jars and
taken by car to the banks of the Cauvery river, at the island of
Seringapatnam. There at the southern tip of the island ashes
were poured into the great river.

August 28th 1958 there was a Memorial Meeting at the IIWC at
which a number of his friends and admirers made speeches in his
honor. His death was noticed in all the major newspapers of the
country.

THE INDIAN INSTITUTE OF WORLD CULTURE in Bangalore, and its
branches in Bombay, London, and elsewhere, hold Memorial
Meetings each year on August 20th in honor of Mr. B.P.Wadia, at
which his work is recalled and reviewed.

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


Attached:

Bibliography of works by B.P.Wadia.

Addendum.

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

Addendum


B. P. WADIA - ADDITIONAL NOTES

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


MEMORANDUM from W. Dallas TenBroeck:

(EXTRACTS from a letter sent to an inquirer 1992) :

"B.P.Wadia was a friend of my parents when I was born (Dec.
1922). I have lived near Mr. Wadia, and worked with, and for
him, directly and indirectly, until his death in 1958. I hold
him in the highest respect, and have studied his life and his
works for all these years; also, comparing them with the
writings of HPB and WQJ on THEOSOPHY. Here was a man who lived
to help others. In the sense that Tom Paine wrote: "His country
was the World, and "to do good" was his religion."

"Among Mr. Wadia's papers, I came across some mention of his
visiting KROTONA T S in Hollywood (1919), and also of the stir
that he made among the membership of the TS in the US, when, in
1919/1920, he publicly upheld the right of the TS members to
democratically run their elections and resist any pressures (from
their E S or whatever source), that might impair their individual
right to decide how they would vote, or what they would
investigate. He was a member of the American Section of the T S
and spoke and wrote as such, not as a visitor, or an "import"
from Adyar. His opposition was complained of to Mrs. A. Besant
(International THEOSOPHICAL SOCIETY President) in Adyar. He did
write a lengthy letter of explanation that was generally
circulated among the American membership. In that, he
explained his position in the light of Theosophical principles
and again stated that he was actually a member of the American
Section of the TS and had a right to his opinion, and to
expressing it to other American members.

Common-sense and decency demand that no one person, or cabal
dominate others for whatever pretext through coercive means,
especially in the TS where Brotherhood is the only object that
all members have subscribed to. Also, if one cannot tolerate
emergent abuse of principle, the first and only recourse of a
"pledged" person is resignation.

This can only be done individually, not as a group.

A "group" is not essential for the kind of help and support that
the world needs, but there is no reason why any student who is
devoted to Masters, to HPB, and to Their Theosophy, cannot start
where he is and organize a study center with whatever persons
Karma may bring him. It is all in the will, the motive, and a
matter of sincerity, of an inner devotion to HPB, to the Masters,
and to THEOSOPHY, and above all, a grand, embracing and
all-inclusive love for Humanity as a whole.

If reference is made to H.P.B.'s original papers it will be found
that it, the "esoteric body" cannot and may not influence or have
anything to do with the exoteric T.S. This principle has been
violated many times after Her death, by those who chose to
elevate themselves and made claim to be Her "successor." If,
they were, in turn, accepted as such by the membership who were
unprepared to assume the responsibility of independent decision,
which HPB had indicated they should exercise in this regard, the
results proved disastrous in time to the exoteric T S .

Mr. Judge, in the expansion of Theosophy in America, after 1886,
took advantage of the wave of interest that arose, and which, in
many places, he stated was the result of Adept influence felt all
over the country by those individuals whose karma made them
sensitive to it.

Recently a fine biography of H.P.Blavatsky, bearing that title,
by Sylvia Cranston has been issued, the first printing sold out
in 6 weeks time, with little advertisement. [By November 1993
over 10,000 copies had been sold. Over 1800 were distributed to
University Libraries in the USA. A 6th printing is being made and
a paper-back edition has also been issued . A revised edition
has been issues 2 years ago in 2000. French, German, Dutch,
Italian, and Russian translations have been arranged for.]

Students of Theosophy could take advantage of this. The
participation of Theosophical bodies at the Centenary
commemoration of the Parliament of Religions in Chicago
Aug/Sept. 1993 ) underlines the significance of Theosophy, now,
as it was in 1893. [This was repeated in Chicago in 1993.] I
enclose a "bio-chronology" on Mr. Judge, showing the enormous
value of his contribution to the Movement, if you will review the
synopsis of annual REPORTS he reported on as "General Secretary,
Amer. Sec. T. S.," which is included therein, you will see how he
caused the work to expand, employing many fine ideas, and the
energies of many volunteers.

There is early evidence of a type of misunderstanding in T S
history in Adyar, that which relates to "authority," to an
expectation that individual members and Branches of the T.S.
would accept and comply with, in docile conformity and
acceptance, to such "orders" as the President, Col. Olcott, PTS
might issue from "Adyar." HPB will be found to have been one of
the first to protest and resist this authoritarianism. In her
article: A PUZZLE FROM ADYAR, (HPB ARTICLES, Vol. II, p 217;
U.L.T.) she points to the ethical and personal principles of
Theosophical application every member should employ.

These she declares are transcendent to any "orders" issued from
Adyar, whether by the president, or any other person or body that
claimed authority to direct the activities and thought of the
membership. She claimed that the essence of Theosophical
application was the self-induced and self-devised decisions made
by individual members. It was a putting into effect the ethics
of Theosophy based on the independent understanding and choice of
each member. This is how Karma operates. This is how all
mankind and every being in the Universe progresses: on their own
independent decisions at whatever their level of intelligence or
consciousness.

Along with this article: A PUZZLE FROM ADYAR, two more articles
by HPB could be read with great profit, if one desires to
understand the extreme importance of this principle: WHY I DO
NOT RETURN TO INDIA (a letter sent with Bertram Keightley in 1890
to the Indian members, and not published until January 1922 and
July 1929 in THE THEOSOPHIST.) HPB ARTICLES, Vol. I, p 106, ULT;
CWB XII, 156, and SHE BEING DEAD YET SPEAKETH - extracts from
private letters of HPB read to members by Jasper Niemand; THE
PATH VII, p. 121; ULT, HPB ARTICLES, Vol. I, p. 115).

The first "sin against Brotherhood" openly done after HPB's death
was Olcott's precipitous action in declaring the American Section
as a whole had seceded, when, in April 1895, it elected to become
an affiliated, but independently administered T.S. IN AMERICA.
In seeming retaliation for his loss of direct control he refused
to have any consideration for the further actions of the T.S. in
AMERICA, which, had registered its desire to remain in fraternal
affiliation with the T.S. Sections, Branches and Fellows in Adyar
and elsewhere.

He then presented at a General Meeting of the European Section
T.S. resolutions (in 1895) excommunicating the membership of the
T.S.IN A, naming Mr. Judge, its President, and all other members
seceders. THIS WAS AN ENORMOUS ERROR on his part. He had, years
before, given his consent for a similar independence and
continued affiliation. The principle of local autonomy had been
agreed to earlier by him. First, Mr. Sinnett insisted since 1883
that the LONDON LODGE of the T.S. should remain entirely
independent of his control, to which he agreed. Later, he wrote
to Mr. Judge and to HPB that he had no objection to the formation
of independent Sections. The implementation of local
independence had been arranged by the formation, in turn of the
"American Section," the "British Section," and the "European
Section" of the T.S.

The reason for the creation of these several "Sections" was the
rapid expansion of the membership of the T S, and, so as to avoid
the delays and the slowness in administrative matters of detail,
when those were concentrated in the President's office in Adyar,
India - also, because he was frequently absent on tours of duty,
mail was slow and thus detail suffered, as correspondence with
Judge and HPB reveals. Certain problems had also arisen in Adyar
among the staff there which led to unnecessary inaccuracy and
delays.

Legally, it could be treated as a secession of the T.S. outside
of America, as a whole, led by its President: Col. Olcott, from
its original and legal source and center, which had never
changed: in New York. This is a fact in History !

To explain:

When, in 1878 December, Col. Olcott and HPB left New York for
England first, then on to India, they did so as a COMMITTEE (by
Resolution) on behalf of the Parent T.S., that remained in New
York.

Resolutions in the original Minute Book of the TS ( now in the
archives of the T S in Pasadena ) show this. From later notes
(not Resolutions), Col. Olcott attempted to show (in 1895) that
legally there were Resolutions framed (but not formally passed)
which gave him, as P.T.S. (President of the T.S.) the right to
create or do anything for the T S that he pleased, no matter
where he was. Thereafter, the rules of the T. S. were from time
to time changed by him, in India, to suit emerging problems of
administration. So long as these claims and rules were not made
onerous or "authoritative" the various Branches and later, the
Sections, went along with them. They were accepted de facto not
de jure.

In New York, the Parent T S continued under the management of
Gen. Abner Doubleday, who was appointed in 1879 its President pro
tem, and Mr. W.Q.Judge, its Recording Secretary. Later still,
Gen. A. Doubleday resigned and Judge as General Secretary
suggested a "Board of Control" be established to speed up
administrative matters, review applications for membership,
admissions, etc. This was implemented.

Later, (1889-90) Mr. Harte, temporarily assistant Editor of THE
THEOSOPHIST, while Col. Olcott was absent on tour in Japan, made
the claim that the "Headquarters of the T.S. were, wherever he,
the PTS, happened to be located !" And further, stated that all
members and Branches owed "loyalty" to Adyar. (A similar action
seems to have also occurred, after the death of Mr. Judge.

Mrs. Katherine Tingley, in 1896, had been elected Judge's
"successor." She had gradually acquired ascendancy over the
membership of American Theosophists, both exoteric and esoteric.

In 1898 she "ordered" certain changes. This was protested by
several of the prominent members, Hargrove, the Keightleys and
others, who had been working under Mr. Judge and who had then
elected her to be "leader," and "succeed" him. This protest
resulted in a split between her UNIVERSAL BROTHERHOOD AND The
THEOSOPHICAL SOCIETY--which the T.S. IN AMERICA had renamed
itself--and a new body, which resumed the old appellation.

THE THEOSOPHICAL SOCIETY IN AMERICA, was reanimated, and again
brought into being. This new T. S. IN A. continued in existence
under the presidentship of Mr. E. T. Hargrove until the mid
1930s.)

In every case, the imposition of "authoritarian" rule coupled
with the failure to apply fair ethical principles in
administration has led to ill feelings among members, and a
failure in the moral/ethical integrity of those involved became
apparent. Both the enforcers and those who accepted enforcement,
without insisting that common-sense ethical principles be rigidly
upheld, have caused the debasing of the esoteric and the exoteric
bodies. Most struggles have revolved around money and power,
which True Theosophy has nothing to do with. The Masters, and
both HPB and WQJ made this clear.

The matter became further complicated by the unexpected, and
wholly illegal, imposition of force from the so-called "Outer
Head" of an "Esoteric Section" that operated within the ranks of
the T S membership. A "pledge" said to be made by members of the
E S who entered this "esoteric" body, to "obey" the "orders" of
an "O.H." related solely to occult study and work, and to
self-control and self-reform, and not to exoteric matters, such
as administration and finances. This is demonstrable from
existing records during the time when HPB, WQJ and Col. Olcott
were alive, and had also some say as simple members in the
administration of the "exoteric" body the T S.

The political maneuvers of the exoteric T. Mvt. have nothing to
do with the promulgating and the exemplifying of THEOSOPHY as a
philosophy or the practice of those tenets as a self-adopted
discipline. They waste time and energy, and they detract from
the important work of spreading the message of Theosophy, or
BROTHERHOOD in the world.

Clear speech on sound principles is the only way that any TS
"organization/association/group, etc." can run. The "conference
method" is the only one in which a reasonable consensus can be
gained. We are long past the era of authoritarianism, or rule by
right of royal, or of "apostolic succession," the laying on of
hands, etc. All those things open the doors to some form of
sectarianism, and generally an abuse of power for personal
benefit. Pity the future of those people who follow blindly
self-seekers and claimants of various stripes. We need to apply
our knowledge of Karma, reincarnation and derive from Theosophy
such moral and ethical bases for our decisions as will
revolutionize the world in a true sense. Brotherhood in practice
will alone do this.

Essentially, administration in a truly Theosophical body, ought
to be a form of practical, cooperative "anarchy." Local units
establish a bond of mutual trust, based on common-sense
principles that are universal and impartial. It is a total
elimination of any personal or "partisan" interest. If such a
situation is not possible, then the eventual spiritual and
material failure of any T S organization can be predicted with
invariable accuracy.

It is for this reason that Mr. Wadia in 1919-20, after finding
how Judge had been treated by the conspirators (Olcott, A.
Besant, B. Keightley, Olds, Edge, and others ) of 1893-6, on his
return to India and Adyar, first protested directly to Mrs. Annie
Besant (who privately agreed that he was right. But, she said to
him that although Mr. Judge had been unfairly treated she was
unwilling at that time to make any further public redress beyond
what she had already written in her article THEOSOPHICAL WORTHIES
in 1909 in the THEOSOPHIST. If one refers to the book entitled
THE THEOSOPHICAL MOVEMENT (1875-1925), and 25 years later, an
updated edition. covering the period (1875-1950), all the
documents issued, and the sequence of events will be found given.
There are no mysteries left. Most of what has been written pro-
and con- the doings of the individuals involved in the TS can be
independently reviewed using documents. It now becomes the
responsibility of those who read these statements to verify them
for themselves and then to decide how to act individually.

One might be led to conclude that when individuals abandon the
impersonal application of the philosophy of THEOSOPHY for the
sake of an ORGANIZATION, they get nothing but a seared and
dried-up shell. Thereafter, they may be assuming the dangerous
Karma of misguiding their contemporaries and misleading millions
of people still unborn. A heavy Karma rests on even minor
decisions made by any student of Theosophy at a time such as
this. If we take it to be true, as the Great Master stated, that
the "TS was chosen to be the corner-stone for the future
religions of humanity." We are now living hardly 125 years since
the repromulgation of Theosophy and therefore are privileged to
be involved in this formative, foundational work. We may assume
that the tests and the decisions that rest on us are of great
magnitude and we should be most careful. Whatever we are, and
however we may rate ourselves, it is a Karmic opportunity for us.

Loyal adherence to a "power group" is like backing the Church
Fathers of the early centuries of Christianity, as they went
cutting, paring, twisting, interpolating and adjusting their
selections from current, and from ancient scriptures, and the
Gospels, to fashion a Credo, and a Church that would serve the
needs of black magic to enslave the masses for many centuries
into the future, right up to about 300 years ago, when the
Reformation began in various centers of Europe. They were so
clever that they succeeded in almost entirely concealing their
work. In preventing their descendants by taboos, from
discovering the traces of their malefactions, they condemned
millions of faithful but ignorant adherents to be duped by
impossible and absurd explanations, rites, ceremonies and
promises which are entirely illogical and certainly not
verifiable - the creeds and beliefs (so called rites and
sacraments) of the Christian Churches.

The publication, in 1896 of the "THIRD AND REVISED EDITION OF THE
SECRET DOCTRINE," [with over 40,000 alterations from the
"Original Edition" of 1888 - which, needless to say HPB had not
authorized or supervised], and the addition to that of an
entirely spurious "THIRD VOLUME," [ this 3rd Vol. contrary to HPB
statements made in THE SECRET DOCTRINE, Vols. 1 and 11, gives
adequate indication of the seriousness of the disease.] A
careful reading of the 2nd Vol. of ISIS UNVEILED will show so
many parallels, historically, to this creedal trend, that one
should not be surprised, but only feel deep sorrow, that so many
have failed to abide by their pledged "word of honor." How can
anyone who breaks that, be thereafter trusted ?

If one desires to write a biographical apercu of Mr. Wadia' life
and work, with emphasis on his work in the U S and Canada, the
CANADIAN THEOSOPHIST for the months of 1919/20 carried the most
detailed reports of his lectures. When in America, the AMERICAN
THEOSOPHIST did the same. As soon as his resignation from the T S
became known, they dropped further mention of him.

Miss Jeanne Sims of Los Angeles might know more of Mr. Wadia's
life and work. She was helpful in providing copies of her work
compiled from Mr. Wadia's writings. I would say, by and large,
that the record left us, in writing, is the most reliable of
those of individual worth. We have, fortunately had some great
personages who have supported and worked for THEOSOPHY in those
remnants of the T S that ought to be vigorously pursuing the work
that HPB died to give to us. In the ranks of the anonymous ULT
students who have patiently and perseveringly carried on the work
of preservation, of study, and of promulgation of the original
teachings of Theosophy very little is known or referred to.
Emphasis is given to those teachings, not to the people who have
made U.L.T. successful, so far.

If you have not seriously studied the work of the ULT, you ought
to do that.

Everyone has the same status: volunteer.

Its work is conducted through conference and consultation so as
not to impinge on work that is already being done or projected.

It gives no eminence to anyone.

It responds to the need of those who wish to study and to work
for THEOSOPHY. Those who seek no recompense or personal stature,
and who are moved only by a sense of the debt they owe to HPB, to
WQJ, and, (behind them, there stands the Masters), and to their
brother men--humanity. They are especially grateful to all the
Great Ones who have kept the grand ideals alive. And,
understanding Their love for Humanity as a whole, are those who
support and work for it. They abandon ( while not being ignorant
of ) any "official" considerations such as those offered by
organizations like the various T.S.'s or their offshoots.

In that impersonal principle and its strict application lies
ULT's inherent strength. Its DECLARATION, and the implication of
self-discipline and of cooperation with ones' fellows as embodied
there, preclude any personal aggrandizement. It enshrines a
self-cleansing nature which combs out those who prove to be unfit
to keep its vitality alive. If this is applied successfully by
our descendants, then it will continue constructively for a
while. But I can anticipate that eventually it may fail. From
1909 up to now (1995) is 86 years. The greatest barrier to those
who might desire to "join" the ULT is the lack of recognition of
a personal nature that they will receive. They will have all the
responsibilities and none of the advertising ! But consider the
fact that we are all immortals - they will have to pick up from
where they left off in the next life -- we always do.

There is a real power in a strenuous life for THEOSOPHY. But
this cannot be bottled up, or directed solely by anyone. It has
to be diffused, and the wider, the better.

So long as the ULT retains its independent-dependence it will
serve as the "Voice of Conscience" for Theosophists in the world.

The hot flame of truth in action burns away all useless chaff
from the "golden grain" of duty. Its main purpose is to see that
the original teachings of Theosophy are faithfully made available
to inquirers. When this task was first entrusted to the other
"societies," it was soon noticed that "Editorial changes,
emendations, deletions and alterations" crept into the "original
teachings." The effect of this has been to obscure those
originals, and make it more difficult to find those
"instructions" which those who are innately esotericists seek.
This is a great danger. It is, in effect, the arrogation to
ones' self a knowledge that pretends to transcend that of HPB and
the Masters.

Even the ULT has, and will undergo "shocks." There are constant
attempts to cause minor and major disruptions. Only the
DECLARATION (and its constant use and study) provides a "shield"
for these to glance off of relatively harmlessly. Now consider
with me the action that Mr. Wadia chose to take, and make of his
capacities a part of the supportive understructure of this
"shield," and add to the penetrating work of "true Theosophy."

This does not mean that an independent T S -- as all Branches
were deemed to be, and as, for instance, the EDMONTON LODGE in
Canada is -- cannot use and apply identical principles. It was
originally intended that the individual T Ses would be exactly
like the free and independent but confederated states that
entered into the same Union as the USA did. No one state could
rule another and the Federation was intended as administrative
expediency and coordination, not rule. This has been the source
of abuse of all democratic states. where the central federation
has made of itself, and of some of its more powerfully conniving
units (persons) rulers. Unfortunately Olcott in his zeal to
administer problems fairly, made it autocratic, imperial.

It is said that the Mission, the work of HPB was to "change the
Manas and the Buddhi of the Race." [W. Q. J. LETTERS THAT HAVE
HELPED ME, p. 72] This is a peculiar phrase, but one which is
vibrant with the effort of the spiritual will--how best to move
millions of minds and psyches to a consciousness of their own
worth, to the sense of the independence that an immortal, eternal
Being has inherently? That, destroys ignorance and "blind
servitude" to any personal authority. We are now watching the
unfolding of this process all around us, and all over the world.

How can we best help? Precept and example do this. Keeping the
purity of THEOSOPHY alive and active in the world is the most
essential thing that anyone can do. Reviving old corpses, is an
exercise in wasting good energy. In effect it is an attempt to
reverse the past; whereas a fresh beginning usually, under
Karma, attracts those minds and hearts that are searching for
THEOSOPHY.

The old group, if they wanted THEOSOPHY would not have let the
organization founder! The failure to apply brotherhood is that
which has caused all the failures in the recent revival of the
Theosophical Movement. It is time now for self-healing, if
possible. Establishing new bodies for work takes time, but if
the old cannot be brought back to the original lines, then that
is what has to be done. Hence the establishment and support of
the ULT activity, where such delays ought to be precluded.

Mr. Wadia made a personal change to devoting his life-work and
energy to the ULT method - for those strong reasons. Did he
submerge himself in it? Yes he did, and he always kept himself
behind the ULT, pushing it, its purposes (THEOSOPHY, BROTHERHOOD,
PROMULGATION), and the wider work in the world that the
Theosophical Movement entails: The P.E.N., The INDIAN INSTITUTE
OF WORLD CULTURE, and The ARYAN (noble) PATH magazine.

[You could well ask why he did so. If you consider the various T
S organizations around the world, then, and today (1994) you will
realize that the ULT affords a totally free and responsible
environment where independent study, cooperation, and
non-authoritarian interdependence flourishes. So long as the ULT
remains true to its DECLARATION it will offer a safe harbor to
all who desire to truly work for humanity in brotherhood without
any selfish motives of their own.

The masthead of the monthly Program of Activities published by
the ULT says it in brief: TO SPREAD BROADCAST THE TEACHINGS OF
THEOSOPHY AS RECORDED IN THE WRITINGS OF H.P.BLAVATSKY AND
WILLIAM Q. JUDGE.]

In America, as another example of this kind of strenuous,
impersonal, and wholly devoted work for the betterment of
humanity, you have had: MANAS (a weekly) magazine, edited up to
the time of his death by Henry Geiger - another ULT student for
whom THEOSOPHY represented the beacon-light of the Supreme Goal.
He was its anonymous editor for over 40 years of devoted,
disinterested but intensely practical service [1948-1988]. This
magazine complemented and supplemented the work of the older
already established magazine THE ARYAN (noble) PATH, which was
started by Wadiaji and edited from Bombay from 1929, till his
death in 1958 for 30 years.]

For a moment, let me ask you to suppose that an Adept, or "HPB,"
returned, (and Mr. Judge wrote that She would, as soon as it was
possible--see WQJ ARTICLES -- "The THEOSOPHICAL MOVEMENT" Vol.
II, p 214), and desired to work for THEOSOPHY through the
existing Theosophical SOCIETIES, bodies or groups -- do you think
THEY (around 1920-50s and even up to the present), would struggle
with all the "political" posturing, and all the "contorted
mind-sets" that currently exist, are partisan, and have the least
to do with real THEOSOPHY ? Or would they try to work through
some body which was non-political, non-structured, and which
insisted on perpetuating the work in original studies and
applications of both HPB and W. Q. .J's writings ? And, at the
same time, held the personal nature of each individual student to
the lowest possible point of interference in actual work.
Read, for instance, Mr. Judge's article: ON FUNDS AND PROPERTY,
PATH, Vol. 8, p. 354. ]

In THEOSOPHY, work is always available for those who want to
work. Many hear the call, and in their hearts they respond, but
when it comes to doing they find reasons why they should refrain
or abstain. It is this inner barrier that each has to study,
because our success or failure for the present incarnation is
there. Do we work for it, or do we hinder it by rejection, by
distortion, or through tamasic indifference and inaction ? Each
answers this to himself.

The personality that we are, is placed by our karma directly into
the HALL OF THE TWO TRUTHS. This is to be found in ancient
Egyptian symbology of the after-death state of Amenti, where it
is judged, by the "heart" of the defunct being placed in the pan
of the scales opposite the "feather" of TRUTH. Here, we judge
ourselves: the Lower Self is that personal self. It is now
judging itself in the LIGHT that streams from the ATMAN our
HIGHER PERMANENT SELF. Mr. Judge in "LETTERS THAT HAVE HELPED ME
" uses the symbology of a glove, as representing that Lower Self.
Some meditation about that word and idea produce interesting
results.

The cycle that begins around 1975 has come and is almost passed,
as this is written at the very end of 1993, the evidence of power
and change for the better surrounds us. How could the political,
Theosophical, and human changes in Russia and Eastern Europe have
come about - virtually bloodlessly - the great revolution in
physics towards a use of mysticism and philosophy in describing
inter-related disciplines such as chemistry, astronomy, physics
and mathematics?

Do we need new and sweeping religious brooms? We have Theosophy.
But, are we making the best use of it ? It is the duty of the
"companions," Judge said, to rediscover and to employ it. Both
HPB and Judge prophesied that she might return. Are we sure she
hasn't ? She as EGO SUM is just as immortal as we are in our
inner essence, so why presume She is dead, or has abandoned those
who work in the movement that she and The Masters commenced ? We
are all under Her eye, whether we know it or not, or like it or
not.

You ask about Mr. Wadia and his function. Do you not think that
it was one of sustaining and lending strength in the only area
(1919-29) where THEOSOPHY could be still broadcast? The
reprinting of the original texts: SECRET DOCTRINE, ISIS UNVEILED,
KEY, VOICE, THEOS. GLOSSARY, MODERN PANARION, 5 YEARS OF
THEOSOPHY, HPB and JUDGE'S Magazine Articles -- this was a
responsibility assumed by the ULT as those pioneer texts went
out-of-print, and when the light of original effort seemed to
have waned and paled to a great low for the original T S.

ULT thus served to keep that "beacon light"--the "phare de
l'inconnu"-- alive and vibrant with some of the original energy.
Since then, others, active in the T Ses have picked up their
torches. lit them, and are carrying on as best they can. It is
always and for ever the self-effort that counts.

This work of reprinting the "original teachings" was started
under Robert Crosbie in THEOSOPHY MAGAZINE, which began its
publication in November 1912. It was dedicated to reprint the
articles of HPB and Judge that were, by then, out-of-print and
unknown to the majority of those that formed the new generation
of Theosophists.

Another of its functions was to clear away the confusion and
vagueness as to what had happened in Theosophical chronology, and
make the history of the Theosophical Society and its chief actors
a matter of public and visible record to students and all other
inquirers, and thus to strip away false secrecy, innuendo,
hearsay, calumny and other confusions, such as false "authority,"
by quoting from original documents available to all inquirers.

When Mr. Wadia broadcast his resignation from the T S and gave
there his reasons, he combed a large number of sincere students
and devotees of HPB and WQJ out of the T.S. into centers where
the ULT and its "straight HPB THEOSOPHY" would be used and
studied by them. It was determined by him and those others who
had responsibility for the guidance of the ULT work, that an
intensive study of what Theosophy actually was, would be the
first and most valuable tool to be used by all students. The
promulgation and publishing work of the ULT was then tailored to
that objective, and continues to be. The study of the "Three
Fundamentals" (SECRET DOCTRINE, Vol. I, pp. 13-19), of the
"Ancient Source of Theosophy" (Secret Doctrine, I, p. 272, #1)
and of the "Ten Propositions of Oriental Psychology" (ISIS
UNVEILED, Vol. II, pp. 587-8) was done at all study-class
meetings as a preliminary. The intensive study of THE KEY TO
THEOSOPHY by HPB, and of THE OCEAN OF THEOSOPHY by WQJ was then
pursued; and the special study of the BHAGAVAD GITA was
undertaken.

The republishing in photographic format of HPB's larger books was
then taken up. The rest of the T.Ses have since then tagged
along, eventually, when they found that what they were then
serving was not nourishing the deeper aspirations of their
membership; and, further, they were accused of distortion and
obscuration of HPB's teachings, when their offerings were
compared with the originals, they reprinted the originals
themselves.

This has proved a real blessing to inquirers, as everyone now has
easy access to those important books and facts through their
wider diffusion. A further indication of Theosophy having
"arrived" in the circles of Academia is the fact that a number of
"graduate students" are found to be studying various aspects of
theosophical history and the development of the applications of
theosophical principles through the literature available, such as
work with and for children. In the departments of Religious
Studies in a number of Universities a Professorial Chair has been
set up for the study and preservation of Theosophical material,
and this has been done all around the world.

It is amazing how many minds and hands try to "improve" on HPB.
Or say, casually, "Well, if HPB were here now, she would
say ----this, or -----that," and seek to modernize and up-date
her, while unconsciously, perhaps, putting themselves forward.
Fortunately, science and good scientists know the value of the
S.D., and use it. Those who are in the forefront of mathematics,
physics, astronomy and philosophy (not to mention the social
sciences, and the sciences that involve the mind, psychology and
consciousness) are using it, and are familiar with its teachings
and ideas.

Unfortunately, there are still many who cannot distinguish
Leadbeater divagations from the Esoteric Philosophy of the Ages.
But that is another story. Do you have a copy of Margaret
Thomas' THEOSOPHY OR NEO-THEOSOPHY ? If you can get a copy you
will soon see how much Leadbeater and Annie Besant have departed
from the sources of pure Theosophy.
-- DTB


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


FURTHER NOTE (from DTB):


In regard to your question about instituting the practice of
providing a "Summer retreat for students of Theosophy."

I can only think of the instance of Mr. Wadia, who owned, before
he joined the ULT, a property in Ootacamund in the Nilgiri
Mountains of South India.

I think that the history of this place is adequately given in my
bio-chronological notes on Mr. Wadia.

The summer climate in Madras, of daily over 100 degrees and
almost 100 per cent humidity, and little or no air-conditioning
available, makes this a most punitive climate. The Nilgiris are
over 7,000 feet high and the climate there is "an eternal
Spring" -- average 55/75 degrees. This explains why the property
was bought by him. Earlier, HPB and Olcott had purchased near
the "Snowdon" mountain a small cottage. Olcott named it
"Gulmarg," and he said he would eventually retire to it, but, he
never did. [During World War I, when Mrs. A. Besant and Mr.
Wadia were interned by the Govt. of Madras for about 3 months,
they were confined to the use of this cottage.]

When the active season of the ULT in Bombay came to a close
(usually after May 8th) and the pre-monsoon heat and humidity was
heavy there, Mr. Wadia would go to Ooty and stay there for
several months, and from time to time he would invite other
students to visit and stay for a while. He used to say that he
could do twice as much writing in Ooty than in Bombay--articles,
letters, poured out under his hands. All the correspondence of
the Bombay U.L.T. and the I.I.W.C (other than routine) was sent
to him daily. This he returned daily, with instructions on
handling, or with fully written answers). In other words, his
self-assumed burdens did not lessen when he went there.

After the opening of the Bangalore Lodge, which was only about
190 miles away from Ooty, he generally cut short his stay in Ooty
to come and work intensively with the Bangalore Lodge until the
active season brought him back to Bombay again around mid August.
Bombay is about 800 miles North West of Bangalore.

Even then, there was no such thing as a general invitation to
associates to come for a joint vacation, joint study, etc...as
the TS seems to do in America (Krotona, Ojai. England. And other
countries.)

So I have had some doubts about the practice, as it is seems to
me to be physically and psychically "pleasing" to the
personality, but lacks a certain feeling of the intensive work
and discipline directed to perfecting the personality connected
with it.

If you read WQJ's PRACTICAL THEOSOPHY (JUDGE ARTICLES, Vol. II,
p. 395...) you will see that Mr. Judge recommends the
promulgation of Karma and Reincarnation as being our primary
tasks. That is active, not passive. If you study Mr. Judge's
work, he was constantly encouraging his friends to work, to
promulgate, to seek for those souls who might be interested in
the message of Theosophy. All of Mr. Judge's time and all the
money that came to him for Theosophical use was employed in this.
The funds of the T S in America were spent right away in this
work of promulgation, and they provided great results. In
letters written to Col. Olcott, Judge states that the money
received ought to be translated into active work for Theosophy
immediately, and not "laid up" in a "fund" for some future use.
[see WQJ - "ON FUNDS AND PROPERTY," THE PATH, Vol. 8, p. 354 ]


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


ANSWER TO YOUR QUESTION:


QUESTION

Was Mr. Wadia beginning a revolution in Adyar in the period
around 1918/20 ? This you say has been rumored and where there
is a fire there is smoke, etc... ?


ANSWER by DTB :

In November 1958, Miss Ethel Beswick, who had been working with
Mr. Wadia and Mr. T. L. Crombie in Adyar during the period around
1918-1920 wrote a short biographical sketch of the late Mr. T. L.
Crombie's life. From this we read:--

"...as the years passed he (Crombie) became increasingly
dissatisfied with the part played by the T.S. in the world, for
he realized more and more that Theosophy pure and simple was not
being taught and the great mission of the Theosophical Movement
of our century was being lost sight of. The psychic
pronouncement of Mr Leadbeater were ousting the works of Madame
Blavatsky, and the great ideal of the Masters of Wisdom was being
degraded. Living in Adyar itself he continued his friendship
with B.P.Wadia and his respect grew. He recognized Shri Wadia's
integrity of character and devotion to H.P.Blavatsky and
Theosophy, and they discussed what could be done to bring the
Society once again in line with the Original Impulse of the
Movement..

Could a change be brought about within the Society? If not, then
it would have to be done from outside. Plans began to be made so
that if all efforts to bring the change from within the Society
failed another effort could be made which would bring Theosophy
pure and simple back into the world.

These plans included the founding of an international magazine in
which writers of the world would be free to express the their
views, in which Theosophical principles could be expounded, and
where writers who were struggling to pierce through the ordinary
levels of thought into the universal could find expression.

Further, H.P.Blavatsky had said that it was the duty of the
Society to see that its members were kept in touch with the
organization, and a magazine THE VAHAN had been started in her
time and sent free, at first, to members. Something along this
line would be needed for those Theosophical students who wished
to study Theosophy, and though it would not be sent free to all,
the cost would be kept down to the minimum.

One other very important thing had to be done. One of the
Founders of the Theosophical Society in 1875, Mr. William Quan
Judge, the faithful pupil and co-worker with H.P.B., who had died
in 1896, had to be brought from the disgrace into which he had
been thrust to his true position in the Theosophic world. If, as
H.P.B. had stated in her first book ISIS UNVEILED it is the duty
of a Theosophist to remove the slur on "calumniated reputations,"
then it was surely a Theosophic duty to clear up the position as
regards Mr. Judge. If this could not be done, after strenuous
efforts, within the Society, then it would have to be done
outside.

To have a permanent home in India the present house [originally
named "Brookhampton," renamed: "Guru Mandir" by Mr. Wadia] in
Ootacamund was bought.

Possibilities of a change in India looked poor in 1921 when Shri
B.P.Wadia left India for Europe and America--his second visit.
By July 1922 he had lost all hope of any such change and resigned
his membership...Some months later Mr. Crombie left Adyar and
resigned from the Society...

>From 1922 to 1928 Shri B.P.Wadia was in the United States working
with the United Lodge of Theosophists, a body of students of
Theosophy devoted to studying the works of Madame Blavatsky and
Mr. Judge, without officials, dues or regulations.

In collaboration with the parent Lodge at Los Angeles, founded by
Mr. Robert Crosbie in 1909, he founded Lodges in New York,
Washington D.C., and Philadelphia. Plans were made for
republishing the writings of H.P.B. and W.Q.J., and in 1925, the
50th anniversary of the birth of the Theosophical Movement of
this century, an edition was published of THE SECRET DOCTRINE
...unaltered in any way...

Mr. Crombie visited Mr. Wadia in New York and the plans already
formulated took firmer shape...

In 1928 Shri Wadia's work in the U.S.A. being finished he left
for India via London...the U.L.T. was founded in Paris and plans
were made for one in Amsterdam...


[ This is quoted from pp 2-4 of THEODORE LESLIE CROMBIE,
FRIEND OF INDIA, by Ethel Beswick -- Nov. 1958, INTERNATIONAL
BOOK HOUSE LTD., 9 Ash Lane, Bombay 1, India ]



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






FURTHER EXTRACTS FROM A PRIVATE LETTER - DTB -


"...similarly, the work of Mr. Wadia. His faithfulness to HPB,
WQJ, and to the ideals and function of the ULT are all reflected
in his writings.

Originally, when he knew only of the TS and made himself into a
student of HPB through his study of THE SECRET DOCTRINE, of ISIS
UNVEILED, he followed faithfully the policies of the TS, so long
as he was in it and had responsibility to it.

When he entered Adyar to work there, Col. Olcott was still alive.
He gave his pledge then to that venerable (though often mistaken)
man to work for Theosophy under him. Olcott accepted this offer.
After Olcott' death, he gave the same pledge to Annie Besant,
believing her to be the one primarily responsible for carrying on
the work of HPB. [ He knew nothing at that time of W. Q. Judge,
or of the history of the split in the TS in America after HPB's
death. Those matters had been, by then, covered over and largely
forgotten in the TS in Adyar, in India.

When, in 1919, he went to America and learned of the work and the
principles of WQJ through associates of the ULT, and of the true
history of the modern Theosophical Movement, he realized that a
change was to be made by him to be true to his primary vow: to
HPB, and to the support of her work and of the Objects of THE
WORK IN THE WORLD that the Masters had instituted through Her.

It had been made clear to him how the TS had failed. He knew
that the TS ought to be restored to its original objectives and
work, but he did not know if Annie Besant would agree to do that.
In any case he was faced with a trial: whether to stay on with
the TS, which he now knew to be false to its origins, or whether
he should try to redress it, by going directly to Annie Besant,
and asking her to publicly redress the wrongs done to Mr. Judge,
and thus begin the hard process of swinging the whole TS back
into the channels that HPB and the Masters had originally
designed it should follow.

When he returned to India in 1921-22, after his work in Europe
and America, he told Annie Besant what he had discovered about
Judge, and about the band of students in the ULT who were
following the Original Programme. He asked her to make it public
that the wrong done to Judge was to be redressed--as she agreed
had been done, to him, privately. But, Annie Besant refused to
do this publicly, or to start altering the course of the TS. He
then resigned, and, getting out of the TS, wrote a magnificent
open letter to all Theosophists where he exposed the situation,
his own decision, and advised them of his joining the ULT and his
reasons for that: to "spread broadcast the writings of HPB and
WQJ."


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


W. E. WHITEMAN on BPW

[ The following is from the pen of Mr. Wadia's long time
friend and devoted companion: Winifred E. Whiteman of the
London, U.K., U.L.T. Miss Whiteman served as his literary
"agent" in Europe, securing articles for THE ARYAN PATH magazine
(1930-1960); and also serving as European representative for THE
INDIAN INSTITUTE OF WORLD CULTURE, which he had launched in
Bangalore, India, in 1945, and for which she organized a London
branch. ]

B. P. WADIA AND THE THEOSOPHICAL MOVEMENT


"The mighty Theosophical Movement" was a phrase that 'B.P.' often
used, and the adjective seems to match him also--even to his
sense of humor. We owe the creative and inspiring guidelines,
that reinforce and augment those of Robert Crosbie, the founder
of the United Lodge of Theosophists [U.L.T.], to the breadth as
well as the depth of his outlook.

In the opening Editorial of Volume I of The Theosophical
Movement, 17th November 1930, (exactly a year after the Bombay
Lodge had started up the U.L.T. work in India) appeared the
following, that echoed the idea that 'B.P.' had himself
expressed.

There are two aspects to the Theosophical Movement, the abstract
and the concrete.

The first is diffused and expansive. Wherever thought has
struggled to be free, wherever spiritual ideas, as opposed to
forms and dogmatism, have been promulgated, there the great
Movement is to be discerned. This aspect can rightly be named
the Republic of Conscience; for, wherever human conscience is
active, in honesty and sincerity, there the potency of Theosophy
is present. The Aryan Path (founded January 1930) is the vehicle
of this aspect of the Movement, while it also presents teachings
of practical value to the aspirant for the Higher Life and to the
students of the esoteric science.

The other, the concrete and visible aspect of the Movement
revolves round the Teachings of H.P.B. known to the world as H.
P. Blavatsky. Accepting the cooperation of others she founded
the Theosophical Society in 1875 in the city of New York, under
the direct guidance and inspiration of the Masters, who by birth
and affiliation are Indians.

The U.L.T. activities, and the magazine Theosophy (started
November 1912) and The Theosophical Movement were founded to
serve the needs of student-servers of 'Theosophy pure and
simple.' The Aryan Path brought in contributors, many of them
prominent in their own fields, whose writings and general outlook
were significantly part of the more diffused aspect of the
Movement, so much so that The Theosophical Movement, in its
section 'Theosophical Activities' gave it equal mention with
those of more specific Theosophical import.

The same ideal and purpose were behind the founding of the Indian
Institute of Culture (as it was named at first) at Bangalore on
11th August 1945 (H.P.B.'s birthday) thus affirming again the
link between the two aspects of the Movement. The word "World"
was included later in its title to emphasize the breadth of the
ideal.

The need to recognize the relationship between the two fields of
Theosophical service continued to be referred to periodically in
The Theosophical Movement. An article published in its 17th of
December 1935 issue. entitled "The Aryan Path" emphasized its
dual purpose. It was to make the East and the West aware of the
beauty and value of each other's culture, and also to give help
to the "very large body of aspirants to the higher life outside
of Theosophical circles" in avoiding the dangers of sectarianism
and psychism. Secondly, that purpose included Theosophists also,
for, as a Master wrote:
The sun of Theosophy must shine for all, not for a part. There
is more of this movement than you have had an inkling of, and the
work of the T.S. is linked in with similar work that is secretly
going on in all parts of the world."


The article further warned:


"The Theosophical student of this generation has to guard himself
against two extremes: one is to limit the freedom of thought and
to live like a frog who looks upon his pond as the world, with
nothing outside; the other is to expand and embrace
indiscriminately--in the name of brotherhood and
fraternization--falsehood, ignorance and humbug."

The Aryan [ Noble ] Path, enables the Theosophical student to
learn what able minds in East and West alike are thinking and how
many among them understand propositions of the philosophy of
Theosophy n\better than himself and his companions. It will also
show him how the race-mind is unfolding and in what ways humanity
is getting ready for the cycle of 1975. If The Aryan path takes
Theosophy to the thinking public, it brings in a compact form to
the Theosophical student from the world of science, philosophy
and art, ideas and views and even inspiration which he sorely
needs and so helps him to live and to labor for his Cause in a
better fashion.

A further article "LOCAL THEOSOPHISTS" (The Theosophical
Movement, 17th Nov. 1938) quoted from H.P.B.'s FIVE MESSAGES that
"although there must be local Branches...there can be no local
Theosophists."

The world is wider than any Theosophical organization, and if we
would be universal in character, we must fight against narrowness
and keep our interest in what is going on in the outside world.
And we shall find that there we have our friends and allies...is
the "local Theosophist" going to pass by unheeded a book like Mr.
Aldous Huxley's ENDS AND MEANS, simply because H.P.B. is not
quoted from or mentioned, therein ? Is the power of the Spirit
in man to be limited to "Theosophical organizations" only ?
Perish the thought ! We have to look for Theosophical ideas,
ideas which, largely owing to the life of sacrifice of H.P.B.
have percolated (albeit unconsciously to themselves) into the
minds of our great thinkers--and welcome them whenever and
wherever we find them.

The magazine, however, was only the starting point, for, once the
last World War was over, the same aim and purpose was further
developed, spreading out into the broader field of the Indian
Institute of World Culture. This, in addition to its
publications, offers a wide range of talks, exhibitions, drama,
dance, film shows and other demonstrations, in furtherance of its
objectives. In his Inaugural Address at the opening of the
William Quan Judge Hostel for students (the Institute's first
unit) B.P. declared that "in the great and immemorial records of
the thoughts of Sages and Seers certain definite principles of
fundamental value are to be found."

Poets are better social builders than politicians, and the
thoughts of philosophers make a deeper impress and last longer in
influence than deeds of social reformers. Ideas rule the world
and they primarily emanate from poets and philosophers, from
mystics and occultists. These great ideas make most suitable
foundations. Once their efficacy is experienced in application
by an individual he leaves behind the world of chaos and strife
and begins to glimpse a world of order, understanding and
peace...the Hostel is part of a larger plan, through which the
Ancient Culture which is neither of the East nor of the West but
is universal, will, it is hope, become manifest. In the spirit
of fraternity and brotherhood men and women must learn to live in
freedom and liberty.

But the heart of BPS efforts was his 'concern' (in the Quaker
sense of the word) for those student-strivers who sought more
ardently for greater power to help the Movement. Only those who
know fully the range of his personal contacts and widespread
correspondence could evaluate the measure of the effects on these
of his advice, encouragement and profound heart wisdom. The
bringing together of some of his articles from The Theosophical
Movement in the little book LIVING THE LIFE can be summed up in
a sentence from the ending of the first article, a mantram that
B.P.'s own life embodied:

The living Power of Theosophy must become the
power by which we live.
W. E.
Whiteman

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


ADDITIONAL OBSERVATIONS, copied from DTB's letters

B. P. Wadia information is unique to me, my sister Sophia and a
few others, mainly in India, who lived near him. There are now
few of these as he died in 1957 and it is now 1994. My sister:
(Sophia TenBroeck lives in Bangalore, Mysore State, South India,
at 1, Sri B. P. Wadia Rd. She, and my mother, Elizabeth P.
TenBroeck funded, started and managed the EAST-WEST SCHOOL in
Bangalore from 1961 onward. Sophia continues this very
successful and highly appreciated work in Bangalore.) (1999)

EAST-WEST SCHOOL is fairly close to the ULT Lodge in Basavangudi,
Bangalore. It has a yearly enrollment of over 700 pupils for the
last 25 years or so. She is also the Vice-President of the
INDIAN INSTITUTE OF WORLD CULTURE, which Mr. Wadia started in
1945 so as to bring the larger sphere of Theosophical influence
in the World to the attention of Bangalorians, and vice versa.

Sophia has been in Theosophy, like I have, working with and
through the ULT, since our early years in this incarnation. Mr.
Wadia was a friend of my parents for as long as I can remember,
and we lived in an apartment located immediately below his own
residence in "Aryasangha," 22 Narayan Dabholkar Rd., Malabar
Hill, Bombay for over 20 years.

So I had every opportunity to participate in, and observe events
as they unrolled: with him, the ULT in Bombay, Matunga (Bombay
North), and Bangalore; also, in the rest of India, as ULT
Theosophy Study Classes were established from Calcutta in the
East, and Delhi in the North, to Madras in the South.

[ Other members of the TenBroeck family in India were: Mrs.
Elizabeth P. TenBroeck--my mother, who went to Bombay, India with
my father and myself in 1927, was very active in the Lodge work
and the editing of the magazines, and died in Bangalore in 1982,
age 87.

Mr father: William Davis TenBroeck (better known to all friends
as "Bill TenBroeck") died in Bangalore in 1958 March almost 6
months after Mr. Wadia died. He came in 1927 to Bombay as the
first American sub-manager in India for the National City Bank of
New York (now CITICORP). Later he established and managed the
DENABANK for his friend: Sri Pranlal Devkaran Nanjee. He owned
and ran the Henry Davis Company Ltd. named after his mother's
father, who had been Governor of Massachusetts. Concurrently, he
was Far-Eastern Agent for the Western Union Telegraph Company in
India, Burma, and Ceylon. I am William Dallas TenBroeck, and use
the name "Dallas" to distinguish myself from my father, while he
was alive, as we both have the same first name: William, and have
continued to do so. My wife is Valerie TenBroeck. ]

The "back to Blavatsky" urge in the TS of the 1918/1922 period in
Adyar and elsewhere, was not resented by "the powers that be"
then, as I was given to understand by Mr. Wadia. This was
because it was handled quite openly and naturally, Secret
Doctrine in hand. This can be seen from the articles by Wadia
that are published in those years in THE THEOSOPHIST. He did not
hide his admiration of HPB, or of the S D, but that study and one
pointedness lent to his work and writing a depth which Mrs.
Besant recognized and appreciated.

His conversations with Crombie, and others who felt that this was
valuable, and who were present in Adyar and elsewhere in India,
were sure that restoring increased prominence to HPB's teachings
was valuable if the T S was to be continued, and was to do the
original work set out for it. This could not be opposed or
objected to, as the members and leaders of the T S, Annie Besant,
Leadbeater, Jinarajadasa and others at Adyar, constantly referred
to her, although they no longer studied them, or taught them in
their pristine purity.

Mr. Wadia always dealt with Besant openly and fairly. He did not
set himself up overtly or covertly as competition for her, since
he had given her his fealty upon the death of Col. Olcott. He
was trying to see how it would be possible to swing the whole TS
back to a closer, a more vital alignment with HPB's pure and
original teachings of Theosophy, as they were transmitted to her
for FTS by the Masters.

No, I did not know that the Baileys attributed some of their
support to Wadia. In 1921, I believe, Alice Bailey wrote several
articles for THE THEOSOPHIST. I never heard him speak of them or
their writings in complimentary terms. Wadia was not political.
He was for HPB's THEOSOPHY. He remained steadfastly a devotee of
HPB all his life. Having found the ULT, and rediscovered for
himself the value of Judge as the link (antaskarana) to HPB, and
having carefully observed, analyzed it, and studied its policy,
he adopted it as offering him the widest field, established on
the original programme of the Masters, in which he could work.

He never put himself forward as an individual or a person, but
stayed in the background as a kind of 'reserve energy,' as the
great hidden motor, a power that encouraged others to grow, fit
themselves to the work and proceed. He served as a "safety net"
for such as might need assistance when their own
short-sightedness got them into difficulties. He approved of
ULT's policy and method, and lending his shoulder to the "wheel
of the cart" of U.L.T. and Theosophy, proceeded to help move them
along. And he encouraged all his friends and the friends of HPB
to do likewise I narrate in the Wadia Bio-Chronology the work
that was then done under his enthusiastic leadership of spirit,
energy and inspiration, as he fitted right in with the principles
of the ULT Declaration and the pattern already set by R. Crosbie
(which he had adopted from the writings of HPB and WQJ) and
adopted by those who remained active in ULT, Los Angeles, after
Mr. Robert Crosbie's death in July 1919.

It was interesting for me to note in conversations I have had
with "old-timers" from the days of Crosbie, and shortly
thereafter at the Los Angeles ULT, that some of them were
apprehensive of the ability of the ULT to survive the passing of
Crosbie, who must have known of his approaching death as he told
several of his friends. When they expressed this, he consoled
them saying that they would receive "help"--"soon." Mr. Wadia
arrived in Los Angeles some 4 months later! Seeing an
advertisement of the ULT Sunday lecture to be held in down-town
Los Angeles at the Metropolitan Building, near the Biltmore
Hotel, he attended. There was almost immediate recognition of
congruent ideals and motives between him and Mr. John Garrigues,
and Mrs. and Mr. Clough, and others who had been closest to Mr.
Crosbie and the ULT work.

Now, writing in 1994, and looking backward, the ULT has worked,
following the principles of its "DECLARATION" for some 90 years.
The work, stresses, and tests felt by students now, are of levels
which seem to be different from those in the beginning years,
although, analogous. At least some are, and for those of the
past that recur, there is a record of precedent that is valuable
to use in conference and consultation, and the decision making
process. The ULT method of consultation and conference excludes
all autocrats. D T B

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


EXTRACTS FROM A TALK GIVEN AT THE I.I.W.C. IN 1981 by
JEHANGHIR M. TIJORIWALLA, Bar-at-Law, of Bombay &
Bangalore. Oct. 16th., 1981


This day marks the birth-centenary of Bahman Pestonji
Wadia.

He worked in the cause of labour and the Home Rule
Movement of India, leaving plain Theosophical traces on all
causes he espoused. This he did through the Theosophical
Society, then for thirty years thereafter he lived and laboured
for the Cause of Those whom Theosophists call The MASTERS, and in
whom they recognize the successors of the ancient and far-distant
Rishis.

B.P.'s student days took him up to the "matriculation
examination." Thereafter, for a short time the young B.P. worked
for an English firm, but resigned when he found that service in
its business house meant at times a deliberate departure from the
Truth, on occasions when business interest demanded it.

Sometime, during the ninety of the last century, he
received a present of the two volumes of THE SECRET DOCTRINE
written by Mme. H.P.Blavatsky. The fates act sometimes thus.
This birthday present gave his life a fresh and more profound
orientation. As he read and studied his soul awakened to deeper
purposes for living. He deliberately chose H.P.B. as his guru.
His daily contact with THE SECRET DOCTRINE remained unbroken
throughout his life. Did She not speak to him, guide and
admonish him through the pages of her book? Her body had died in
1891, but to him, She lived, She was a Living Force.

Looking around for a suitable organization through which
he might channel his efforts he could find none better than the
Theosophical Society. To its venerable President Founder: Col.
H. S. Olcott he made application, was accepted and worked
thereafter in the Bombay Branch of the T.S. Shortly after Col.
Olcott's death he went to work at Adyar.

The plight of the laborers in the Buckingham and Karnatic
Mills textile mills came to his attention when a delegation of
these called upon Mrs. Annie Besant, asking for assistance. She
asked him to attend to that for her, as her delegate. Having
espoused with success the cause of the laborer, B.P. observed
India now found itself involved in the fortunes of Britain
engaged in World War I. India had been promised a gradual
increment in political responsibility by the English rulers.
When this was shelved, Mrs. Besant indignantly launched the
Theosophical Society behind the Home Rule Movement in an effort
to secure the implementation of those promises. B.P. now stepped
forward to pour the force and fervor of his zeal into a movement
for the betterment and freedom of a whole nation.

For almost eighteen years B.P. was a member of the
T.S. -- lecturing, writing, editing, managing the Theosophical
Publishing House and serving as sub-editor to Annie Besant for
Young India newspaper. The soul of B.P. was unsatisfied. He
began to realize that those with whom he had forged bonds of love
and loyalty were themselves no longer true to the Cause and the
Message of H.P.Blavatsky. A craze for psychism and a pandering
to the glorification of the personality of individuals had taken
root. However, his own sense of loyalty and justice demanded
that he verify the accuracy of his own estimate by comparison
with that formed by others. Opportunity arose, when in 1919 he
undertook a lecture tour to some of the foreign centers of the
T.S. This was done in conjunction with a request from the
British parliament that he make a deposition to them on labour
conditions in India, as President of the Labour Union of Madras.

To his dismay he discovered that in the several centers
of the T.S. which he visited the power of the Original Impulse
was ebbing and the force of Brotherhood was fast becoming
lip-service.

He searched for ways in which to emerge from this
impasse. His desire to be of real service to humanity -- to all
men of whatever race or creed -- gnawed at his heart and mind.
He longed to find that avenue where it would be possible to work
without personal recognition, and to efface himself in true work:
that of effecting a change in the thinking and motivation of the
race. To achieve this it had to be weaned from credulity and
blind belief in leaders who offered partial truths, and the
slowly creeping up of an overwhelming materialism that closed
minds and eyes to the value of the soul-satisfying philosophy of
the ancient Aryans, the Nobles of the Soul of ancient India. He
realized that the time for the sowing of a harvest for the future
had come.

It was in America that B.P.W. found an answer. While
visiting Los Angeles he became acquainted with the work and
conduct of THE UNITED LODGE OF THEOSOPHISTS. There he met
like-minded souls and rejoiced in their company. In discharge of
his responsibilities to Mrs. Besant, and the positions he
occupied in Adyar, he returned to seek from her a public redress
of the life, work and character of Mr. Wm. Q. Judge, who was one
of the original founders of the T.S., but whose work and efforts
had been first calumniated, and latterly deliberately obscured
and forgotten. This not being forthcoming, he resigned on July
18th 1922 from the T.S. This resignation was made public to the
membership of the T.S.

B.P. felt that the Cause of Theosophy and of the Masters
had a paramount claim upon him, his time and work. This
resignation brought about a rent in long-established friendships
and associations extending back to those days in which we worked
for justice for labour and for country. He returned to America
to work with the UNITED LODGE OF THEOSOPHISTS as an "associate"
for seven years. He adopted those bonds of "similarity of aim,
purpose and teaching" which form the basis for U L T activities.
This consists in "spreading broadcast the teachings of Theosophy
as recorded in the writings of H.P.Blavatsky and William Q.
Judge." It suited him that the fundamental principle of
impersonality which unites all true students of Theosophy into a
whole gave that strength to all doctrines and teachings offered
by the anonymity of its presentation. Let the statement stand on
it own merit, and not on any authority which a name or a source
may give to it.

1929 brought about the return of B.P. to India.
Embodying the ideals of impersonality, loyalty to the Message,
and service, he translated them openly through a new center: the
Bombay ULT. The 17th of November 1929 saw the founding of this
Lodge at 51 Esplanade Rd. (later: Mahatma Gandhi Rd.). A year
later THE THEOSOPHICAL MOVEMENT magazine was launched. (It is
now in its 64th volume.) It is dedicated to "the living of the
higher life." Again, anonymity was observed in its publishing
policy, a principle not fully grasped by contemporary readers.
Similarly at the ULT, the names of lecturers were never
published. Emphasis was laid on the value of the doctrines
offered.

1930 January saw the issue of the first number of THE
ARYAN PATH. This monthly magazine was designed to carry to a
wider public the influence of the Theosophical philosophy, and to
present to students the views of the world which represented the
best developments of modern thinking. With the help of Mr.
Theodore L. Crombie, his companion and co-worker for many years
serving as sub-editor, this project was launched. Mme. Sophia
Wadia lent her name as the Editor. Contributors to the ARYAN
PATH included such names as John Middleton Murray, R.A.V.Morris,
Wm. Jackson, Kazutomo Takehashi, Lionel Hawthorn, Dr. Haddi
Hassan Saheb, H.H.Raja K.P.Bahadur Singh, A.R.Wadia, and many
others.

Later, to further serve the area of South India, in the
city of Bangalore the INDIAN INSTITUTE OF CULTURE was
established. The objective of this Institute was to bring
thinkers of importance to the world together and to have them
present to the Bangalorians their views and dreams. Here spoke
such as the Panchen Lama, Martin Luther King Jr., Sir
C.P.Ramaswami, Dr. S. Radhakrishnan, Professor Haldane, and Dr.
Ralph Bunche, Sir C.V.Raman, the Maharaja of Mysore, Dr. Masti
Venkatesh Iyengar, Dr. V. Raghavan, and H.R.Bhabha. Through all
these activities ran a single string of purpose: to awaken in the
Soul of man an awareness of their divine potential, and of their
responsibility for assisting others.

Numerous unsigned articles poured from the pen of B.P.:
in the Editorials of THE ARYAN PATH, signed Shravaka (Student);
in lead articles in THE THEOSOPHICAL MOVEMENT, and elsewhere in
press of the country. His correspondence with luminaries of the
world was constant and voluminous. His management of the many
affairs at hand and elsewhere was constant, consistent and
prompt. He was always responsive to the call of the humblest
person who asked for his help. He gave unstintingly of his time
and effort to those who deserved his regard and who helped in the
furthering of the Cause of the Great Masters, the Elder Brothers
of Humanity, the Rishis of Old. The true spiritual devotion of
B.P.WADIA has brightened and heightened many a life during the
many years of his selfless and unassuming service.

-- Jehanghir Tijoriwalla,
Bar-at-Law


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






1904 - 1907 BHAWANI SHANKAR --


Pandit Bhawani Shankar was a direct pupil of HPB, became
a friend of BPW in his early Adyar days.

Not long after HPB landed in Bombay in February 1879,
Bhawani Shankar, then 20 years old, put himself under her
guidance. On several occasions he was among those who recorded
they had seen the Masters visiting her at the T S Headquarters,
at "Crow's Nest," Cumballa Hill, in Bombay.

When, later, doubts arose concerning the existence of the
Masters, he declared openly that he had seen them numerous times
at the Bombay Headquarters of the T S, speaking or delivering
messages of instruction to HPB in connection with its work.
"They are not disembodied spirits, as the Spiritualists would
force us to believe, but living men. I was on seeing them
neither hallucinated nor entranced...I as a Theosophist and Hindu
Brahmin give to disbelievers...that these Brothers are not mere
fictions of our respectable Madame Blavatsky's imagination, but
real personages, whose existence to us, is not a matter of mere
belief, but of actual knowledge." THE THEOSOPHIST

Bhawani Shankar -- one of H.P.B.'s direct pupils from the
early days, 1879-84, was living temporarily at Versova (north of
Bombay, near Juhu beach, (where the Wadias had been given land in
part payment for their services as ship-builders many years
before, by the British East India Company). BPW was invited to
come and to attend the Pandit's "morning puja" -- a period which
he spent in meditation and devotion with thought centered on HPB
and the Masters.

This, BPW said, began at 4.00 a.m. and would continue for
a period of 4 to 5 hours. Bhawani Shankar used at that time a
special bell. It had a "peculiar, a curious ring to it" which
"produced a deep psychological effect on those who heard it."
Mr. B. R. Shenoy, who in his youth had been a direct pupil of
Bhawani Shankar also spoke of this. He lived in New Delhi in the
1960s, and was at that time one of the Governors of the Reserve
Bank of India. Earlier, he had spent several years in
Washington, D.C., as one of the Directors of the World Bank. He
had been professor of Economics for many years at Gujerat
University in Ahmedabad.]


1936


At the time of his death, Bhawani Shankar asked B.P.Wadia
to come and visit him. He apparently delayed that event until
his arrival. They had a private talk, after which he expired.
The date was the Full Moon of the month of Ashadha--the 4th of
July 1936. Born in 1859, Bhawani Shankar was 77 years old, and,
active to the last, was ever ready to help and instruct his
fellows.





1885


After the departure of HPB and Damodar from India in 1885
he took earnestly to the study of the Bhagavad Gita which became
his text-book for Theosophical exposition. Up and down the vast
peninsula he traveled from 1891 to 1909. In 1907 Col. Olcott,
the President Founder of the T S died. He was succeeded as
President by Mrs. Annie Besant. During that time, on visits to
Adyar, Bhawani Shankar had become friends with BPW.

Serious differences developed with the new group of Adyar
"leaders." This resulted in his limiting his services to small
groups of independent students who needed and welcomed him.

After the formation of the ULT in Bombay he quickly
recognized that the real Theosophical work was being carried on
there. Under its auspices he gave a series of talks on the Gita
in October 1931, September 1933 and September 1934.
THE THEOSOPHICAL MOVEMENT Vol. VI, p.
146

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

(From an answer by DTB)


Regarding Dion Fortune, I simply have no recollection of
Mr. Wadia mentioning that name. I note that she is said to have
written:--

"The following two extracts from her [Dion Fortune]
sundry papers may be of assistance."

"When Mr. Wadia, once a worker at Adyar and later founder
of the United Lodge of Theosophists, was in England shortly after
the War [1st World War], trying to make a start with his scheme,
he gathered together a small group of people of whom I was one,
and put us in touch with the Himalayan Masters. For what my
testimony is worth, I can vouch for the genuineness of those
contacts..."

"I remember, many years ago, when I did not know as much
about occultism as I do now, that I met a certain Indian
Theosophist, and he offered to put me in touch with the Master
K.H. I am quite satisfied that he did what he undertook to do,
and that the Master KH was of the Right-Hand Path and of a high
grade..."
Mr. Buxton's letter
of 3/7/94


DTB ANSWER


Of course the ULT was founded in 1909 by Mr. Crosbie and the
others of his friends who had become students. In 1919, Mr.
Wadia encountered it, as I narrate in the bio-notes. He had
apparently, earlier, in Adyar, with Ettie Beswick, T.L.Crombie,
and others, discussed the question of how to get the T S back on
to the track of real Theosophy.

I imagine that the Karma of his making a trip in 1919 to Europe,
then to the U S, was so that he might come into contact with the
ULT -- and so he did. It also gave him a base from which he
could attempt to bring on the reform he envisaged, if possible
inside the T S with Mrs. Besant's approval, and if that were
refused, then he decided to resign and work in the same direction
through the ULT now that he could see that there was already
established a base through which this could be done. That is why
it took 3 more years for him to make this attempt and when it
failed, and Mrs. Besant refused, he resigned and joined the
U.L.T.

I recall him saying fairly often how important was HPB's plea,
found If one reads the last 2 or 3 pages of THE KEY TO THEOSOPHY;
there one may see how she hoped that when the "next Messenger"
from the Lodge of Adepts came, he would receive a cordial
welcome.

The T S had changed drastically in direction and in teachings
since her "death," and since that in 1896 of Mr. Judge in
America. HPB'S writings had been changed by editing, and were
going "out-of-print." Mr. Judge was unknown.

ULT offered those conditions which she had hoped would be
available. I would say that the increase in ULT work and centers
is a result of that.

DTB

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


Attached:


BIBLIOGRAPHY --

Works written or edited by Mr. Wadia.


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


B. P. W A D I A


BIBLIOGRAPHY OF BOOKS AND ARTICLES

___________________

NOTE: A list of publishers is given at the end:--
B : book; A : article; P : pamphlet.

This is only a partial list of Mr. Wadia's writings.

=================================================================
==========
B(ook)
TITLE YEAR PUBLISHER
Art. PP
[ Arranged chronologically)
P(aper)
=================================================================
==========

PILGRIMAGE OF THE SOUL, THE . 1902 (?) P 24

THE RELIGION OF TRUTH . . 1908 A BUL A
3

HOW WE LIVE AT ADYAR . . 1908 A BUL A 2

OUR WORK WITHIN THE SOCIETY . 1908 A BUL A
4

WHAT WE DO AT ADYAR . . 1908 A BUL A
3

OUR PUBLIC WORK . . . 1908 A BUL A
4

OCCULT BOOKS . . . 1908 A BUL A
4

SOME THOUGHTS ON THE SEX PROBLEM 1909 A BUL A
11

CREED AND CONDUCT . . 1909 A BUL A
5

SVADESH AND SVARAJ . . .1910 A BUL A
5

UNNECESSARY ANXIETIES . . 1910 A BUL A
5

THE T. S. - A RETROSPECT AND A PROSPECT .
1915 A BUL
A 6

PROBLEMS OF NATIONAL & INTERNATIONAL POLITICS 1917
(Essay presented at the CALCUTTA CONVENTION
OF THE T.S., December 1917) TA NY
P 34


SCEPTER OF A WORLD EMPIRE, THE 917 C Of P 10
(NEW INDIA, Madras June 3, 1916)
[ Includes A WORLD EMPIRE, Sept. 1906 ]

FOR THE EDITOR [ Release from Internment ]
1917 A BUL
A 4

FOR THE EDITOR [42nd CONVENT. TS-I. N. CONGRESS 1918 BUL A
4

SEARCH FOR THE MASTER, THE TA NY

STATEMENT SUBMITTED TO THE JOINT COMMITTEE ON 1919 I P C
INDIAN REFORMS, A by B.P.Wadia, President,
Madras Labor Union

ON SERVICE [ BPW TRIP IN USA - WASHINGTON ] 1920 A BUL A
5

ON SERVICE [ IN WASHINGTON - LECTURE ] 1920 A BUL A 4

ON SERVICE [ USA - BALTIMORE, PHILADELPHIA, NEW
YORK, PITTSBURGH, CHICAGO ] 1920
A BUL A 5

ON SERVICE [LOS ANGELES, KROTONA ] 1920 A BUL A 2

ON SERVICE [ CHICAGO, MINNEAPOLIS, OMAHA, KANSAS CITY,
ST. LOUIS, DENVER, PORTLAND, SEATTLE,
OAKLAND, SAN FRAN., KROTONA ] 1920
A BUL A 6

ON SERVICE [ KROTONA, ULT INVITES TO TALK ] A BUL A 6

AIMS OF THE LABOUR MOVEMENT IN INDIA 1920 Shama'a P 11

BROTHERHOOD AS VIEWED BY AN INDIAN 1920 Shama'a A 6
(Paper submitted to the WORLD BROTHERHOOD
CONGRESS, Prague, Czecho-Slovakia, Aug. 27)

DISCIPLESHIP 1920
THST A 3

OCCULTISM IN RECONSTRUCTION 1920 (?)
A 7

OUR WORK IN THE WORLD 1920 THST
A 8

SVADESH AND SVARAJ 1920 T P H
P 8

TO SOUTH INDIAN CONVENTION [from Marseilles] 1921 A BUL A
5

ON SERVICE [ MARSEILLES, TOULON, NICE, MONACO, ANTIBES,
CANNES, MENTON ] . 1921. A
BUL A 4

WILL THE SOUL OF EUROPE RETURN ? 1921 TPH L P
47
(Essay presented at the FIRST WORLD CONFER-
ENCE OF THE T.S., MARCH 1921)

CULTURAL UNITS
1921 H P P 12
(Paper offered at the FIRST WORLD CONGRESS
OF THE T.S. -- 1922 )

CULTURAL UNITS [ WILL SOUL OF EUROPE RETURN] 1921 A BUL A
4

PSYCHICAL RESEARCHER IN ANCIENT INDIA, THE 1921 Ady, Bul A 8
(Paper submitted to the CONGRESS FOR
PSYCHICAL RESEARCH, Copenhagen, 25 Aug.-
2nd Sept. 1921)

OCCULTISM IN RECONSTRUCTION 1921 THST A 7

INDIVIDUAL PROGRESS 1921 THST
A 16

WORLD SERVICE 1921
THST A 9

SOME OBSERVATIONS ON THE STUDY OF
THE SECRET DOCTRINE 1922 TA
NY P 21

ALL FELLOW THEOSOPHISTS AND MEMBERS OF THE 1922 C T S P 18
THEOSOPHICAL SOCIETY, TO -- (Resignation and Edmonton TS
reasons by B.P.Wadia. July 18, 1922)

INNER RULER, THE 1924
TA NY P 28

THEOSOPHY AND UNTOUCHABILITY 1932 B PR B
P 15
(Essay of B.P.Wadia, spoken by S. Wadia)

LIGHT OF SHEKINAH IN DAILY LIVING, THE 1933 Is.Bro.
P 17

WAY OF THE SUPERIOR MIND, THE 1933 G
Socy P 15
(Essay by B.P.Wadia, spoken by S. WADIA)

TEMPLE OF SOLOMON, THE 1935
Is.Bro P 14
(Essay by B.P.Wadia, spoken by S. Wadia)

SPIRITUAL BASIS OF SOCIAL SERVICE, THE 1936 SSLeag.
P 10
(Essay by B.P.Wadia, spoken by S. Wadia)

BROTHERHOOD OF RELIGIONS, THE 1938 IBH Ltd B 260
(Based on essays by B. P. Wadia,
spoken by Sophia Wadia, with an Index)

STUDIES IN THE SECRET DOCTRINE,
(1939-40 THEOSOPHICAL MOVEMENT) SER I 1939 T Co. B 161
(1934-36 THEOSOPHICAL MOVEMENT) SER II 1939 T Co. B 69

PREPARATION FOR CITIZENSHIP 1939
IBH Ltd P 60
(Three essays by B. P. Wadia,
spoken by Sophia Wadia)

BUILDING OF THE HOME, THE 1942
IIWC B 56

OUR SOUL'S NEED (14th Foundation Day Address) 1958 IIWC P
10

PHILOSOPHICAL ANARCHISM, ON (Last essay) 1958 Th. Mvt.
A 11

"THUS HAVE I HEARD" by "Shravaka" (Wadia) 1959 IIWC B
422
(Editorials from THE ARYAN PATH)


LIVING THE LIFE
1962 T Co. B 156 35
incl.: ZOROASTRIAN PHILOSOPHY

B. P. WADIA -- (Oct. 8th 1881 - Aug. 20th 1958)
BIRTH CENT. COMMEMORATIVE ISSUE 1981 T Co. My
P 27

("B.P.Wadia and the Theosophical Movement"
-- by W.E.Whiteman

Inaugural Address - W.Q.JUDGE HOSTEL

Inaugural Address - INDIAN INSTITUTE OF CULTURE

"A Colleague Passes" - THEOSOPHICAL MOVEMENT

"Our Indian Brother" - THEOSOPHY

"The Passing Away of Shri B.P.Wadia"
-- by "Phren" (Miss Ethel Beswick)

__________________________________


NOTE : -- in addition to these essays and articles which
have been identified, there are literally thousands of pages
written over Mr. Wadia's life time of essays, articles, and
letters, to a very large circle of friends who have profited from
companionship with this truly great and self-sacrificing Man.



LIST OF PUBLISHERS or PUBLICATIONS where Mr. Wadia's
articles/essays were published

B PR B Bombay Prov'l. Board Ady Bul Adyar Bulletin
C Of Congress Office G S Gatha
Society
I B H International Book House H P Himalaya
Prakashan
IIWC Ind.Inst. of World Cult. Isr. B Israeli
Brotherhood
S S Leag Social Service League T Co. Thy. Company,
Bombay
T A NY Theos. Association NY Thst Theosophist,
Madras
T Mvt Theosophical Movement TPH L Theos. Pub.
House, Lond.
T P H Theos. Pub. House, Madras C T S Canadian TS,
Edmonton


______________________________________________