Theos-Talk Archives (September 2005 Message tt00231)

9/26/2005 4:33 AM

Dear Friends:

Here it is:

It is an important historical document.

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From: [Lucifer, Vol. VII, No. 42, February, 1891, pp. 451-455]

B C W XIII P. 115



COMMENTS ON “THE THEOSOPHICAL SOCIETY AND H.P.B.”

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

[I gladly give room to the protest which follows. It is wise and timely, and
may, perhaps, ward off worse than “petty criticisms of H.P.B.”

Needless to say that Mrs. Besant’s article would not have appeared had I
seen it before publication. But I may point out to Mr. Patterson that much
of his protest, however true, is not exactly aimed at what Mrs. Besant
wrote.

She did not say that the T. S. taught any particular doctrines, but merely
expressed her own view that the position of one who belonged to the T. S.
and ungenerously carped at the pioneer who founded it was illogical. This is
clearly a matter of opinion, and Mr. Patterson puts the opposing view.

One has but to read the new “Constitution and Rules of the Theosophical
Society” for 1891 (in the Supplement of the January Theosophist), to find
in Article xiii, 2, that “no Fellow, Officer, or Council of the
Theosophical Society, or of any Section or Branch thereof, shall promulgate
or maintain any doctrine as being that advanced or advocated by the
Society”; and whatever we do, we have to abide by the Rules of the T.S.

Mrs. Besant would have done more wisely to have called her article
“Comments on the E. S. of the Theosophical Society and H.P.B.,” she would
then have been on the safe side; for a member of the E.S. who receives
instructions emanating from the Masters of the Occult Philosophy, and doubts
at the same time the genuineness of the source, or the honesty of the humble
transmitter of the old esoteric doctrines-lies to his own soul, and is
untrue to his pledge.

He cannot be honest and remain in the E.S., in such a case. But then, the
Esoteric Section, its qualification “of the T.S.” notwithstanding, does
not represent the latter, and in future it will drop the additional words
altogether.

>From the very beginning its second rule stated, that the “Esoteric Section
has no official or corporate connection with the [116] Exoteric Society”
(see Lucifer of October, 1888).*

Henceforth it will be called “the Esoteric School of Theosophy,” simply.

Meanwhile, I thank our brother, Mr. Patterson, for giving me this
opportunity of expressing my feelings.-H.P.B.]

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

Mrs. A. Besant wrote:


In the December number of Lucifer in an article entitled “The Theosophical
Society and H.P.B.” there are the following statements:-

“The following article expresses the views of many members of the
Theosophical Society who feel strongly that it is time that some protest
should be made against the constant petty criticisms levelled at H.P.B. As
co-editor I put in this article, which has not been submitted to H.P.B., nor
will she see it until the magazine is issued; so she is in no sense
responsible for its appearance.”

Annie Besant.

-------

* [This has reference to the following Statement which was published in
Lucifer, Vol. III, October, 1888, p. 176:


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


Order for the formation of the E S

THE ESOTERIC SECTION OF THE THEOSOPHICAL SOCIETY


Owing to the fact that a large number of Fellows of the Society have felt
the necessity for the formation of a body of Esoteric students, to be
organized on the ORIGINAL LINES devised by the real founders of the T.S.,
the following order has been issued by the President Founder:-


I. To promote the esoteric interests of the Theosophical Society by the
deeper study of esoteric philosophy, there is hereby organized a body, to be
known as the “Esoteric Section of the Theosophical Society.”

II. The constitution and sole direction of the same is vested in Madame H.
P. Blavatsky, as its Head; she is solely responsible to the Members for
results; and the section has no official or corporate connection with the
Exoteric Society save in the person of the President-Founder.

III. Persons wishing to join the Section, and willing to abide by its rules,
should communicate directly with: Mme. H. P. BLAVATSKY, 17 Lansdowne Road,
Holland Park, London, W.

(Signed) H. S. OLCOTT,

President in Council.	Attest:-H. P. BLAVATSKY.


-------

Mrs. A. Besant wrote In LUCIFER:


“Now touching the position of H.P.B., to and in the Theosophical Society,
the following is a brief exposition of it as it appears to many of us:-

“(1). Either she is a messenger from the Masters, or else she is a fraud.

“(2). In either case the Theosophical Society would have no existence
without her.

“(3). If she is a fraud she is a woman of wonderful ability and learning,
giving all the credit of these to some persons who do not exist.

“(4). If H.P.B. is a true messenger, opposition to her is opposition to the
Masters, she being their only channel to the Western World.

“(5). If there are no Masters, the Theosophical Society is an absurdity,
and there is no use in keeping it up. But if there are Masters, and H.P.B.
is their messenger, and the Theosophical Society their foundation, the
Theosophical Society and H.P.B. cannot be separated before the world.


“If the members care at all for the future of the Society, if they wish to
know that the twentieth century will see it standing high above the strife
of parties, a beacon-light in the darkness for the guiding of men, if they
believe in the Teacher who founded it for human service, let them now rouse
themselves from slothful indifference, sternly silence all dissensions or
petty follies in their ranks, and march shoulder to shoulder for the
achievement of the heavy task laid upon their strength and courage. If
Theosophy is worth anything it is worth living for and worth dying for. If
it is worth nothing, let it go at once and for all.”

-----

Mr. Patterson wrote:


On these last grounds let us stand. If it is worth anything it is worth
living for and dying for; and worth working for and worth writing for, and
worth taking some risks for; and at the risk of incurring misunderstanding,
and at the risk of hurting the feelings of those whose feelings should [118
] not be hurt, this article is written and some exception taken to that just
quoted from.

For it does seem as though its author, through her impetuous kindness and
loyalty, had allowed her judgment to be partially influenced by her
feelings.

And although there are few Theosophists who will disagree with her in most
of her issues, yet there seems to be a little grain of erroneous opinion in
them from which a large and poisonous growth may spring. If this is so, it
is only true brotherliness to point it out. It lies first in the statement
that: “If there are no Masters the Theosophical Society is an absurdity and
there is no use of keeping it up”.

And again in another statement which says: “Once accept the philosophy you
must accept her (H.P.B.).”

May not much harm be done by the holding of such views? May they not tend to
keep many out who would be benefited by being in; and for whom the Society
was largely founded? Are not the statements in their nature somewhat
dogmatic? Have we not still in our natures some of that intolerance which
forcing rather than leading, persecuted in the name of righteousness?

For there are subtle transformations possible in our characters, which will
bring the old faults out in new guises, and we are none, not one, quite free
from intolerance. The churches have creeds; but applicants for admission are
usually given to understand that they need not be fully accepted; and they
seldom are.

The Theosophical Society has no creeds, but its members seem scarcely able
to avoid making them in spite of all efforts to the contrary. And
watchfulness as to the Theosophical movement must lead those who believe in
the Masters to see how strenuously they and their mouth-piece H.P.B. are
working against the development of them.

If this Theosophical movement is to be carried on successfully through the
three or four generations of the first seventy-five years of the coming
century, we must be very heedful. What do the Constitution and the by-laws
of the Society, what does the application for admission into it tell us? Not
one word as to belief. They simply contain provisions which tend to
guarantee liberty and cultivate tolerance. Is it not contrary to their
spirit to say: “Once accept the philosophy you must accept her”?

Accept [119] what philosophy? The Society has none. Not long since an
earnest student searching for Truth, but not one of our members, asked if we
were not Jesuitical. Was her position not well taken? It was, if we as a
Society have a philosophy. We constantly cry out we have no creeds, no
dogmas, no beliefs, and we almost as constantly, or at any rate very
frequently, unintentionally give the lie to this.

And why speak of the Society as an absurdity without Masters? Are its
objects, especially the first, nothing? If those objects were even partially
lived up to, and again let us say “especially the first,” would no good
come of it? Most certainly, and it is perhaps this good which the Masters
are seeking, rather than the acceptance of any philosophy, or any
recognition of themselves.*

Even a recognized authoritative leader may be dangerous. H.P.B. herself is
always inculcating self-reliance, and discouraging any dependence upon
others, herself included.

She understands that the true alchemist seeks to have men throw their
opinions into one common melting pot, knowing that they will take out all of
the Truth which they put in, and some of their errors transmuted. It is the
real change of base metals into gold.

If the Society has an authoritative leader, beliefs will be accepted simply
on authority, and a belief thus accepted is almost of necessity perverted.
Look at the doctrines of Karma and Reincarnation. Many regard it as quite
heterodox not to accept them; and yet the first is often made a fetish of,
and both are by many crudely understood; the one often being looked at in a
way to make of it a positive fatalism, the other a kind of personal
resurrection. This comes from reliance upon certain persons or books
accepted as authority. Such reliance is against the presumable wish of the
Masters. We must seize on our own truth and digest it ourselves: and if we
do we cannot so pervert it.

A true servant should try not simply to obey, but, if possible, to
intuitively grasp the wishes of the one served. In the article referred to
in this paper it is said that H.P.B., is

-------
* Our Brother, Mr. Patterson, is quite correct.-[H.P.B.]
-------

[120] “willing to efface herself if thereby her mission might the better
prosper” And would she not say “First Humanity and then the Theosophical
Society, and last myself”.*

Referring to the Coulomb scandal it is said “But then, instead of closing
up around the assailed Teacher, and defending to the utmost her position and
her honour, the fatal policy was adopted of attempting to minimise her
position in the Society”. True, perhaps; but how best could she have been
defended?

An ill-planned sortie is, of course, unwise There may be a hidden enemy in
wait, and we are told that the powers of darkness are very active, vigilant
and cunning. We may, in ill-advised movements be simply following out their
hypnotic suggestions; and any statement which does not tally with the exact
truth is an ill-advised sortie.

And when it is said that: “If there are no Masters, the Theosophical
Society is an absurdity, and there is no use in keeping it up”, a
mis-statement is made. Let us by all means close round our teacher, but as
she would have us; not as we ourselves might like. And to do this we must
remember that we must lead, not force, people to the truth We must do it
with all tenderness, all gentleness, all patience, all sweetness.

We must present our views for the weak ones, not the strong ones. Not in the
way of temporising, but by giving out those truths which are most needed We
must try to understand that we are now to learn to be true shepherds when
our time comes, and while being schooled must bear in mind that it is the
lost sheep we are to save. The honest materialist, the honest agnostic, the
honest spiritualist, the honest christian-scientist, the honest dogmatic
christian, may be an honest disbeliever in H. P. B. and the Masters, and an
honest member of the Theosophical Society too, provided he is enlisted in
the cause of humanity. † Let us hold the

-------
* Most decidedly so; such has been always my principle, and I hope it is
that of my friend and colleague, Col. H. S. Olcott, our President-[H.P.B.]

† I have repeated these words for years: it is my stereotyped answer to
enquirers who ask me whether belief in the MASTERS is obligatory in joining
the T. S.-[H. P. B.]
-------
[121]

doors wide open; let us set up no unnecessary barriers, and let us wait
outside until the last one has entered. We can thus best serve, thus best
defend. This is not a policy of silence; it does not prevent our using pen
and voice in defence of our beloved leader; but it should prevent making
belief in her a qualification, even if an unwritten one, for membership in
good standing in the Theosophical Society.

There are now many good members who are doubters on this point. Don’t let
us drive them away by intolerance. Perhaps they are under a dark illusion
cast by the Brothers of the Shadow. But to force them will not help them,
and do no good to any one. If, metaphorically speaking, we slap the face of
any one who may speak disrespectfully of H.P.B., we will not help her
reputation but rather strengthen the calumniator in his attitude.

Our line of defence cannot be well chosen if it does harm. And it will do
harm if made in such a way as to make a belief in any person or philosophy a
criterion of good standing. Let us stand shoulder to shoulder; let us
strengthen those ties which we are forming for this and the coming
incarnations; let us by all means be grateful to her from whom so much has
come to us and the rest of humanity, but let us for the sake of others be
judicious. Let us make disbelievers in H.P.B., disbelievers in Karma,
disbelievers in Reincarnation, disbelievers in the Masters as welcome, or
more welcome, into the Society than others, provided always they wish to
form the nucleus of a universal brotherhood.

All this is said earnestly and sincerely, but with some trepidation, the
higher plane of carelessness not having been attained, and indifference to
others’ opinions not having been acquired. But when so prominent a member
of our Society as the author of “The Theosophical Society and H.P.B.”
propounds what appears to some of us dangerous doctrine, we have no right to
be silent.

H. T. PATTERSON,
F.T.S.



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Of similar interest:

From: The KEY TO THEOSOPHY, pp. 16 - 38


p. 18	“This may explain why those who have imagined Theosophy to be a new
religion have hunted in vain for its creed and its ritual.

ITS CREED IS LOYALTY TO TRUTH, AND ITS RITUAL 'TO HONOUR EVERY TRUTH
BY USE.


"How little this principle of Universal Brotherhood is understood …

THIS SOCIETY WAS ORGANIZED ON THIS ONE PRINCIPLE,
THE ESSENTIAL BROTHERHOOD OF MAN
…”


p. 19	We hold to no religion, as to no philosophy in particular: we cull
the good we find in each.


”THE SOCIETY IS A PHILANTHROPIC AND SCIENTIFIC BODY FOR THE
PROPAGATION OF THE IDEA OF BROTHERHOOD ON PRACTICAL INSTEAD OF THEORETICAL
LINES. “


p. 20	“…the foremost rule of all is THE ENTIRE RENUNCIATION OF ONE'S
PERSONALITY

-- i. e., a pledged member has to become a thorough altruist, never to
think of himself, and to forget his own vanity and pride in the thought of
the good of his fellow-creatures... He has to live ... a life of abstinence
in everything, of self-denial and strict morality, doing his duty by all
men.


p. 21	“ ENQ.	Then what is the good of joining the so-called
Theosophical Society in that case? Where is the incentive?

THEOS. None, except the advantage of getting esoteric instructions,
the genuine doctrines of the "Wisdom-Religion," and if the real programme is
carried out, deriving much help from mutual aid and sympathy. Union is
strength and harmony, and well-regulated simultaneous efforts produce
wonders. This has been the secret of all associations and communities since
mankind existed. “

“ He who has not an Initiate for a master had better leave the
dangerous study alone. “


p. 23	“Theosophists prefer to follow the proven natural law of the
tradition of the Sacred Science. “


p. 24	“Its aims are several; but the most important of all are those
which are likely to lead to the relief of human suffering under any or every
form, moral as well as physical. And we believe the former to be far more
important than the latter.

THEOSOPHY HAS TO INCULCATE ETHICS; IT HAS TO PURIFY THE SOUL



p. 25	“…A TRUE THEOSOPHIST MUST PUT IN PRACTICE THE LOFTIEST MORAL
IDEAL,

MUST STRIVE TO REALIZE HIS UNITY WITH THE WHOLE OF HUMANITY,

AND WORK CEASELESSLY FOR OTHERS. “


p. 27	“…an Occultist practises scientific Theosophy, based on accurate
knowledge of Nature's secret workings; but a Theosophist, practising the
powers called abnormal, minus the light of Occultism, will simply tend
toward a dangerous form of mediumship, because, although holding to
Theosophy and its highest conceivable code of ethics, he practises it in the
dark, on sincere but blind faith.

Anyone, Theosophist or Spiritualist, who attempts to cultivate one of the
branches of Occult science― e.g., Hypnotism, Mesmerism, or even the secrets
of producing physical phenomena, etc. -- without the knowledge of the
philosophic rationale of those powers, is like a rudderless boat launched on
a stormy ocean.


p. 29	“… the DIVINE SPARK IN MAN BEING ONE AND IDENTICAL IN ITS ESSENCE
WITH THE UNIVERSAL SPIRIT, OUR "SPIRITUAL SELF" IS PRACTICALLY
OMNISCIENT,

but that it cannot manifest its knowledge owing to the impediments of
matter.

Now the more these impediments are removed, in other words, the more the
physical body is paralyzed, as to its own independent activity and
consciousness, as in deep sleep or deep trance, or, again, in illness, the
more fully can the inner Self manifest on this plane. This is our
explanation of those truly wonderful phenomena of a higher order, in which
undeniable intelligence and knowledge are exhibited.


p. 32	“OUR BELIEFS ARE ALL FOUNDED ON THAT IMMORTAL INDIVIDUALITY.”


p. 33	“…OUR TEACHINGS INSIST UPON THE IDENTITY OF SPIRIT AND MATTER,

and though we say that spirit is potential matter, and matter simply
crystallized spirit (e.g., as ice is solidified steam), yet since the
original and eternal condition of all is not spirit but meta-spirit, so to
speak, (visible and solid matter being simply its periodical manifestation,)
we maintain that the term spirit can only be applied to the true
individuality. “


p. 34	“…We Theosophists, therefore, distinguish between this bundle of
"experiences," which we call the false (because so finite and evanescent)
personality, and that element in man to which the feeling of "I am I" is
due.

It is this "I AM I" WHICH WE CALL THE TRUE INDIVIDUALITY;

and we say that this "Ego" or individuality plays, like an actor, many parts
on the stage of life.* Let us call every new life on earth of the same Ego a
night on the stage of a theatre. “

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Best wishes:

Dallas

-----Original Message-----
From: plcoles1
Sent: Sunday, September 25, 2005 5:22 PM
To
Subject: Comments on "The Theosophical Society and HPB"

Hello All,

I have just come across an article in Vol.XIII p.115 of the collected
writings entitled : Comments on "The Theosophical Society and HPB"

I think it contains some very important points regarding the TS and
its purpose and also the relationship of the Esoteric Section to the
TS.

It is largely a response from H.T Patterson with some comments by HPB
to an article written by Mrs Besant in Lucifer.

I've been looking for an online copy but have not been able to find
one, does anyone know if this is available online?

Taken from the article is a quote from the TS constitution and rules :

"no Fellow, Officer, or Council of the Theosophical Society, or of
any Section or Branch thereof, shall promulgate or maintain any
doctrine as being that advanced or advocated by the Society"

Regards

Perry