Re: Why HPB did not return to India
Mar 18, 2006 07:07 AM
by krsanna
Carlos -- I said only that HPB abolished the parent society. (Her
words.) I gave examples to Bart when he got confused and thought
the TS was dissolved. This is Bart's confusion, and not mine. If
you search the archives you will find all the posts -- everything I
said and Bart's alterations.
With the experience you are supposed to have, Carlos, I'm surprised
you would have to ask me questions like this. Look up
words "abolish" and "parent" then read what HPB said when she
established the parent society with Olcott.
Best regards,
Krsanna
--- In theos-talk@yahoogroups.com, "carlosaveline cardoso aveline"
<carlosaveline@...> wrote:
>
>
> Dear Krsanna,
>
> Thanks.
>
> Can you explain what is to "abolish the parent society", and its
difference
> with regard to "dissolve the TS"?
>
> Regards, Carlos.
>
>
> >From: "krsanna" <timestar@...>
> >Reply-To: theos-talk@yahoogroups.com
> >To: theos-talk@yahoogroups.com
> >Subject: Re: Theos-World Why HPB did not return to India
> >Date: Sat, 18 Mar 2006 00:21:55 -0000
> >
> >Carlos -- I never said that HPB dissolved the TS. I said that HPB
> >abolished the parent society. The notion of dissolving the TS was
> >Bart's invention.
> >
> >Best regards,
> >Krsanna
> >
> >--- In theos-talk@yahoogroups.com, "carlosaveline cardoso aveline"
> ><carlosaveline@> wrote:
> > >
> > >
> > > Friends,
> > >
> > > HPB never thought of "dissolving" or ignoring the TS as such.
> > >
> > > HPB was the head of "HPB Lodge" in London, president of the TS
> >Federation in
> > > Europe, and anyone had to be a member of the TS in order to
have
> >access to
> > > her Esoteric School.
> > >
> > > I don't think Krsanna said HPB dissolved the TS, did she say
this?
> > >
> > > Carlos.
> > >
> > > >From: Bart Lidofsky <bartl@>
> > > >Reply-To: theos-talk@yahoogroups.com
> > > >To: theos-talk@yahoogroups.com
> > > >Subject: Re: Theos-World Why HPB did not return to India
> > > >Date: Thu, 16 Mar 2006 21:00:51 -0500
> > > >
> > > > It was one of many examples of Blavatsky referring to the
> >Theosophical
> > > >Society after the time that you claim that she had dissolved
it.
> > > >
> > > > Bart
> > > >
> > > >krsanna wrote:
> > > > > Bart -- What is the point you want to make with the article
> >about
> > > > > why HPB did not return to India? What do you think HPB
meant
> >when
> > > > > she talked about the FTS (Fellows of the Theosophical
Society)
> > > > > and "cutting off a diseased limb from the healthy body of
the
> >tree,
> > > > > and thus save it from infection?"
> > > > >
> > > > > She speaks of people with courage she found in America and
> >Europe
> > > > > and her confidence in the Esoteric Section:
> > > > >
> > > > > "I was enabled and encouraged by the devotion of an ever-
> >increasing
> > > > > number of members to the Cause and to Those who guide it,
to
> > > > > establish an Esoteric Section, in which I can teach
something
> >of
> > > > > what I have learned to those who have confidence in me,
and who
> > > > > prove this confidence by their disinterested work for
> >Theosophy and
> > > > > the T.S. For the future, then, it is my intention to
devote my
> >life
> > > > > and energy to the E. S., and to the teaching of those whose
> > > > > confidence I retain."
> > > > >
> > > > > She speaks of her special relationship with the Esoteric
> >Section she
> > > > > founded when the parent society was abolished:
> > > > >
> > > > > "Know, moreover, that any further proof and teaching I can
> >give only
> > > > > to the Esoteric Section, and this for the following
reason: its
> > > > > members are the only ones whom I have the right to expel
for
> >open
> > > > > disloyalty to their pledge (not to me, H.P.B., but to their
> >Higher
> > > > > Self and the Mahâtmic aspect of the Masters), a privilege I
> >cannot
> > > > > exercise with the F.T.S. at large, yet one which is the
only
> >means
> > > > > of cutting off a diseased limb from the healthy body of the
> >tree,
> > > > > and thus save it from infection."
> > > > >
> > > > > She asks the Hindu who desire a regeneration of India to
turn
> >a new
> > > > > leaf and rally around the President-Founder, Olcott. She
did
> >not
> > > > > ask the Americans and Europeans, where Olcott's authority
was
> > > > > terminated, to rally around Olcott. Adyar had been
abolished
> >as the
> > > > > parent society.
> > > > >
> > > > > "If, then, my Hindu brothers really and earnestly desire to
> >bring
> > > > > about the regeneration of India... Let them bravely rally
> >round the
> > > > > President-Founder..."
> > > > >
> > > > >
> > > > >
> > > > > WHY I DO NOT RETURN TO INDIA
> > > > >
> > > > > [This Open Letter one of the most extraordinary and deeply
> >pathetic
> > > > > documents ever penned by H.P.B., may be found among the
> >original
> > > > > Manuscripts in the Adyar Archives. Written to the Indian
> >Members of
> > > > > The Theosophical Society in the last year of H. P. B.'s
life
> >it is
> > > > > like a karmic vision that both interpretes the past and
throws
> >a
> > > > > flood of light upon the future It embodies a message from
H.
> >P. B.'s
> > > > > long-suffering heart to all Theosophists without
distinction.
> >This
> > > > > Open Letter contains declarations very rarely made, and
> > > > > pronouncements which only those will understand who are
firmly
> > > > > rooted in the Theosophical philosophy and will not mistake
them
> > > > > for "claims," "dogmas" or delusions of grandeur. Facts and
> >attitudes
> > > > > spoken of in this Letter afford a background of meaning
against
> > > > > which may be measured various crises which took place in
later
> >years
> > > > > within the framework of the T.S.
> > > > > N. D. Khandalavala, quoting some short passages from this
> >Letter in
> > > > > The Theosophist, Vol. XX October, 1898 pp. 23-24, states
that
> >it was
> > > > > at first intended to be circulated to the Indian
> > > > >
> > > > > Members, but "was afterwards, for certain reasons, not
> >published."
> > > > > He was permitted to take a copy of it. With the "climate"
> >prevailing
> > > > > at the time in the Indian T.S., the reasons which
Khandalavala
> >does
> > > > > not specify are easy to determine.
> > > > > There seems to he no reason to doubt the accuracy of a
> >statement by
> > > > > W. E. Coleman in the Religio-Philosophical Journal
(Chicago),
> >of
> > > > > September 16, 1893, p. 266, that this Open Letter was sent
to
> >India
> > > > > by the intermediary of Bertram Keightley who left London
for
> >India,
> > > > > at H.P.B.'s special request, sometime in the Summer of
1890,
> > > > > reaching Bombay August 31, 1890 (The Theosophist, Vol. XII,
> >Suppl.
> > > > > to October, 1890, pp. ii-iii). He was soon elected General
> >Secretary
> > > > > of the newly-formed Indian Section of the T.S. which was
> >chartered
> > > > > Jan. 1, 1891.
> > > > > The Open Letter which follows is one of the most important
> >items
> > > > > of "source material" available today for the use of the
future
> > > > > historian of the Theosophical Movement and its many
> >vicissitudes. It
> > > > > deserves a close study on the part of all students.—
Compiler.]
> > > > >
> > > > >
> > > > > TO MY BROTHERS OF ÂRYÂVARTA,
> > > > >
> > > > > In April, 1890, five years elapsed since I left India.
> > > > > Great kindness has been shown to me by many of my
Hindu
> > > > > brethren at various times since I left; especially this
year
> >(1890),
> > > > > when, ill almost to death, I have received from several
Indian
> > > > > Branches letters of sympathy, and assurances that they had
not
> > > > > forgotten her to whom India and the Hindus have been most
of
> >her
> > > > > life far dearer than her own Country.
> > > > > It is, therefore, my duty to explain why I do not return to
> >India
> > > > > and my attitude with regard to the new leaf turned in the
> >history of
> > > > > the T. S. by my being formally placed at the head of the
> > > > > Theosophical Movement in Europe. For it is not solely on
> >account of
> > > > > bad health that I do not return to India. Those who have
saved
> >me
> > > > > from death at Adyar, and twice since then, could easily
keep me
> > > > > alive there as They do me here. There is a far more serious
> >reason.
> > > > > A line of conduct has been traced for me here, and I have
found
> > > > > among the English and Americans what I have so far vainly
> >sought for
> > > > > in India.
> > > > >
> > > > > In Europe and America, during the last three years I have
met
> >with
> > > > > hundreds of men and women who have the courage to avow
their
> > > > > conviction of the real existence of the Masters, and who
are
> >working
> > > > > for Theosophy on Their lines and under Their guidance,
given
> >through
> > > > > my humble self.
> > > > > In India, on the other hand, ever since my departure, the
true
> > > > > spirit of devotion to the Masters and the courage to avow
it
> >has
> > > > > steadily dwindled away. At Adyar itself, increasing strife
and
> > > > > conflict has raged between personalities; uncalled for and
> >utterly
> > > > > undeserved animosity—almost hatred —has been shown towards
me
> >by
> > > > > several members of the staff. There seems to have been
> >something
> > > > > strange and uncanny going on at Adyar, during these last
> >years. No
> > > > > sooner does a European, most Theosophically inclined, most
> >devoted
> > > > > to the Cause, and the personal friend of myself or the
> >President,
> > > > > set his foot in Headquarters, than he becomes forthwith a
> >personal
> > > > > enemy to one or other of us, and what is worse, ends by
> >injuring and
> > > > > deserting the Cause.
> > > > > Let it be understood at once that I accuse no one. Knowing
> >what I do
> > > > > of the activity of the forces of Kali Yuga, at work to
impede
> >and
> > > > > ruin the Theosophical movement, I do not regard those who
have
> > > > > become, one after the other, my enemies—and that without
any
> >fault
> > > > > of my own—as I might regard them, were it otherwise.
> > > > > One of the chief factors in the reawakening of Âryâvarta
which
> >has
> > > > > been part of the work of the Theosophical Society, was the
> >ideal of
> > > > > the Masters. But owing to want of judgment, discretion, and
> > > > > discrimination, and the liberties taken with Their names
and
> > > > > Personalities, great misconception arose concerning Them.
I was
> > > > > under the most solemn oath and pledge never to reveal the
whole
> > > > > truth to anyone, excepting to those who, like Dâmodar, had
been
> > > > > finally selected and called by Them. All that I was then
> >permitted
> > > > > to reveal was, that there existed somewhere such great men;
> >that
> > > > > some of Them were Hindus; that They were learned as none
> >others in
> > > > > all the ancient wisdom of Gupta-Vidyâ, and had acquired
all the
> > > > > Siddhis, not as these are represented in tradition and
> >the "blinds"
> > > > > of ancient writings, but as they are in fact and nature;
and
> >also
> > > > > that I was a Chela of one of them. However, in the fancy of
> >some
> > > > > Hindus, the most wild and ridiculous fancies soon grew up
> >concerning
> > > > > Them. They were referred to as "Mahâtmas" and still some
too
> > > > > enthusiastic friends belittled Them with their strange
fancy
> > > > > pictures; our opponents, describing a Mahâtma as a full
> >Jîvanmukta,
> > > > > urged that, as such, He was debarred from holding any
> >communications
> > > > > whatever with persons living in the world. They also
> >maintained that
> > > > > as this is the Kali Yuga, it was impossible that there
could
> >be any
> > > > > Mahâtmas at all in our age.
> > > > > These early misconceptions notwithstanding, the idea of the
> >Masters,
> > > > > and belief in Them, has already brought its good fruit in
> >India.
> > > > > Their chief desire was to preserve the true religious and
> > > > > philosophical spirit of ancient India; to defend the
Ancient
> >Wisdom
> > > > > contained in its Darśanas and Upanishads against the
systematic
> > > > > assaults of the missionaries; and finally to reawaken the
> >dormant
> > > > > ethical and patriotic spirit in those youths in whom it had
> >almost
> > > > > disappeared owing to college education. Much of this has
been
> > > > > achieved by and through the Theosophical Society, in spite
of
> >all
> > > > > its mistakes and imperfections.
> > > > >
> > > > > Had it not been for Theosophy, would India have had her
Tukaram
> > > > > Tatya doing now the priceless work he does, and which no
one in
> > > > > India ever thought of doing before him? Without the
> >Theosophical
> > > > > Society, would India have ever thought of wrenching from
the
> >hands
> > > > > of learned but unspiritual Orientalists the duty of
reviving,
> > > > > translating and editing the Sacred Books of the East, of
> > > > > popularizing and selling them at a far cheaper rate, and at
> >the same
> > > > > time in a far more correct form than had ever been done at
> >Oxford?
> > > > > Would our respected and devoted brother Tukaram Tatya
himself
> >have
> > > > > ever thought of doing so, had he not joined the
Theosophical
> > > > > Society? Would your political Congress itself have ever
been a
> > > > > possibility, without the Theosophical Society? Most
important
> >of
> > > > > all, one at least among you has fully benefited by it; and
if
> >the
> > > > > Society had never given to India but that one future Adept
> >(Dâmodar)
> > > > > who has now the prospect of becoming one day a Mahâtma,
Kali
> >Yuga
> > > > > notwithstanding, that alone would be proof that it was not
> >founded
> > > > > at New York and transplanted to India in vain. Finally, if
any
> >one
> > > > > among the three hundred millions of India can demonstrate,
> >proof in
> > > > > hand, that Theosophy, the T.S., or even my humble self,
have
> >been
> > > > > the means of doing the slightest harm, either to the
country
> >or any
> > > > > Hindu, that the Founders have been guilty of teaching
> >pernicious
> > > > > doctrines, or offering bad advice—then and then only, can
it be
> > > > > imputed to me as a crime that I have brought forward the
ideal
> >of
> > > > > the Masters and founded the Theosophical Society.
> > > > >
> > > > > Aye, my good and never-to-be-forgotten Hindu Brothers, the
name
> > > > > alone of the holy Masters, which was at one time invoked
with
> > > > > prayers for Their blessings, from one end of India to the
> >other—
> > > > > Their name alone has wrought a mighty change for the
better in
> >your
> > > > > land. It is not to Colonel Olcott or to myself that you owe
> > > > > anything, but verily to these names, which, but a few years
> >ago, had
> > > > > become a household word in your mouths.
> > > > >
> > > > > Thus it was that, so long as I remained at Adyar, things
went
> >on
> > > > > smoothly enough, because one or the other of the Masters
was
> >almost
> > > > > constantly present among us, and their spirit ever
protected
> >the
> > > > > Theosophical Society from real harm. But in 1884, Colonel
> >Olcott and
> > > > > myself left for a visit to Europe, and while we were away
the
> >Padri-
> > > > > Coulomb "thunderbolt descended." I returned in November,
and
> >was
> > > > > taken most dangerously ill. It was during that time and
Colonel
> > > > > Olcott's absence in Burma, that the seeds of all future
> >strifes, and—
> > > > > let me say at once—disintegration of the Theosophical
Society,
> >were
> > > > > planted by our enemies. What with the Patterson-Coulomb-
Hodgson
> > > > > conspiracy, and the faintheartedness of the chief
> >Theosophists, that
> > > > > the Society did not then and there collapse should be a
> >sufficient
> > > > > proof of how it was protected. Shaken in their belief, the
> > > > > fainthearted began to ask: "Why, if the Masters are genuine
> > > > > Mahâtmas, have They allowed such things to take place, or
why
> >have
> > > > > they not used Their powers to destroy this plot or that
> >conspiracy,
> > > > > or even this or that man and woman?" Yet it had been
explained
> > > > > numberless times that no Adept of the Right Path will
> >interfere with
> > > > > the just workings of Karma. Not even the greatest of Yogis
can
> > > > > divert the progress of Karma or arrest the natural results
of
> > > > > actions for more than a short period, and even in that
case,
> >these
> > > > > results will only reassert themselves later with even
tenfold
> >force,
> > > > > for such is the occult law of Karma and the Nidânas.
> > > > >
> > > > > Nor again will even the greatest of phenomena aid real
> >spiritual
> > > > > progress. We have each of us to win our Moksha or Nirvâna
by
> >our own
> > > > > merit, not because a Guru or Deva will help to conceal our
> > > > > shortcomings. There is no merit in having been created an
> >immaculate
> > > > > Deva or in being God; but there is the eternal bliss of
Moksha
> > > > > looming forth for the man who becomes as a God and Deity by
> >his own
> > > > > personal exertions. It is the mission of Karma to punish
the
> >guilty
> > > > > and not the duty of any Master. But those who act up to
Their
> > > > > teaching and live the life of which They are the best
> >exemplars,
> > > > > will never be abandoned by Them and will always find Their
> > > > > beneficent help whenever needed, whether obviously or
> >invisibly.
> > > > > This is of course addressed to those who have not yet quite
> >lost
> > > > > their faith in Masters; those who have never believed, or
have
> > > > > ceased to believe in Them, are welcome to their own
opinions.
> >No
> > > > > one, except themselves perhaps some day, will be the losers
> >thereby.
> > > > >
> > > > > As for myself, who can charge me with having acted like an
> >impostor?
> > > > > with having, for instance, taken one single pie from any
living
> > > > > soul? with having ever asked for money, or even with having
> >accepted
> > > > > it, notwithstanding that I was repeatedly offered large
sums!
> >Those
> > > > > who, in spite of this, have chosen to think otherwise, will
> >have to
> > > > > explain what even my traducers of even the Padri class and
> >Psychical
> > > > > Research Society have been unable to explain to this day,
> >viz., the
> > > > > motive for such fraud. They will have to explain why,
instead
> >of
> > > > > taking and making money, I gave away to the Society every
> >penny I
> > > > > earned by writing for the papers, why at the same time I
nearly
> > > > > killed myself with overwork and incessant labour year after
> >year,
> > > > > until my health gave way, so that but for my Master's
repeated
> >help,
> > > > > I should have died long ago from the effects of such
voluntary
> >hard
> > > > > labour. For the absurd Russian spy theory, if it still
finds
> >credit
> > > > > in some idiotic heads, has long ago disappeared, at any
rate
> >from
> > > > > the official brains of the Anglo-Indians.
> > > > > If, I say, at that critical moment, the members of the
> >Society, and
> > > > > especially its leaders at Adyar, Hindu and European, had
stood
> > > > > together as one man, firm in their conviction of the
reality
> >and
> > > > > power of the Masters, Theosophy would have come out more
> > > > > triumphantly than ever, and none of their fears would have
> >ever been
> > > > > realised, however cunning the legal traps set for me, and
> >whatever
> > > > > mistakes and errors of judgment I, their humble
representative,
> > > > > might have made in the executive conduct of the matter.
> > > > > But the loyalty and courage of the Adyar Authorities, and
of
> >the few
> > > > > Europeans who had trusted in the Masters, were not equal
to the
> > > > > trial when it came. In spite of my protests, I was hurried
> >away from
> > > > > Headquarters. Ill as I was, almost dying in truth, as the
> >physicians
> > > > > said, yet I protested, and would have battled for
Theosophy in
> >India
> > > > > to my last breath, had I found loyal support. But some
feared
> >legal
> > > > > entanglements, some the Government, while my best friends
> >believed
> > > > > in the doctors' threats that I must die if I remained in
> >India. So I
> > > > > was sent to Europe to regain my strength, with a promise of
> >speedy
> > > > > return to my beloved Âryâvarta.
> > > > > Well, I left, and immediately intrigues and rumours began.
> >Even at
> > > > > Naples already, I learnt that I was reported to be
meditating
> >to
> > > > > start in Europe "a rival Society" and bust up Adyar (!!).
At
> >this I
> > > > > laughed. Then it was rumoured that I had been abandoned by
the
> > > > > Masters, been disloyal to Them, done this or the other.
None
> >of it
> > > > > had the slightest truth or foundation in fact. Then I was
> >accused of
> > > > > being, at best, a hallucinated medium, who had
> >mistaken "spooks" for
> > > > > living Masters; while others declared that the real H. P.
> >Blavatsky
> > > > > was dead—had died through the injudicious use of Kundalini—
and
> >that
> > > > > the form had been forthwith seized upon by a Dugpa Chela,
who
> >was
> > > > > the present H.P.B. Some again held me to be a witch,
> >sorceress, who
> > > > > for purposes of her own played the part of a
philanthropist and
> > > > > lover of India, while in reality bent upon the destruction
of
> >all
> > > > > those who had the misfortune to be psychologised by me. In
> >fact, the
> > > > > powers of psychology attributed to me by my enemies,
whenever
> >a fact
> > > > > or a "phenomenon" could not be explained away, are so great
> >that
> > > > > they alone would have made of me a most remarkable Adept—
> >independent
> > > > > of any Masters or Mahâtmas. In short, up to 1886, when the
S.
> >P. R.
> > > > > Report was published and this soap bubble burst over our
> >heads, it
> > > > > was one long series of false charges, every mail bringing
> >something
> > > > > new. I will name no one; nor does it matter who said a
thing
> >and who
> > > > > repeated it. One thing is certain; with the exception of
> >Colonel
> > > > > Olcott, everyone seemed to banish the Masters from their
> >thoughts
> > > > > and Their spirit from Adyar. Every imaginable incongruity
was
> > > > > connected with these holy names, and I alone was held
> >responsible
> > > > > for every disagreeable event that took place, every mistake
> >made. In
> > > > > a letter received from Dâmodar in 1886, he notified me
that the
> > > > > Masters' influence was becoming with every day weaker at
> >Adyar; that
> > > > > They were daily represented as less than "second-rate
Yogis,"
> > > > > totally denied by some, while even those who believed in,
and
> >had
> > > > > remained loyal to them, feared even to pronounce Their
names.
> > > > > Finally, he urged me very strongly to return, saying that
of
> >course
> > > > > the Masters would see that my health should not suffer from
> >it. I
> > > > > wrote to that effect to Colonel Olcott, imploring him to
let me
> > > > > return, and promising that I would live at Pondicherry, if
> >needed,
> > > > > should my presence not be desirable at Adyar. To this I
> >received the
> > > > > ridiculous answer that no sooner should I return, that I
> >should be
> > > > > sent to the Andaman Islands as a Russian spy, which of
course
> > > > > Colonel Olcott subsequently found out to be absolutely
untrue.
> >The
> > > > > readiness with which such a futile pretext for keeping me
from
> >Adyar
> > > > > was seized upon, shows in clear colours the ingratitude of
> >those to
> > > > > whom I had given my life and health. Nay, more, urged on,
as I
> > > > > understood, by the Executive Council, under the entirely
absurd
> > > > > pretext that, in case of my death, my heirs might claim a
> >share in
> > > > > the Adyar property, the President sent me a legal paper to
> >sign, by
> > > > > which I formally renounced any right to the Headquarters or
> >even to
> > > > > live there without the Council's permission. This,
although I
> >had
> > > > > spent several thousand rupees of my own private money, and
had
> > > > > devoted my share of the profits of The Theosophist to the
> >purchase
> > > > > of the house and its furniture. Nevertheless I signed the
> > > > > renunciation without one word of protest. I saw I was not
> >wanted,
> > > > > and remained in Europe in spite of my ardent desire to
return
> >to
> > > > > India. How could I do otherwise than feel that all my
labours
> >had
> > > > > been rewarded with ingratitude, when my most urgent wishes
to
> >return
> > > > > were met with flimsy excuses and answers inspired by those
who
> >were
> > > > > hostile to me?
> > > > >
> > > > > The result of this is too apparent. You know too well the
> >state of
> > > > > affairs in India for me to dwell longer upon details. In a
> >word,
> > > > > since my departure, not only has the activity of the
movement
> >there
> > > > > gradually slackened, but those for whom I had the deepest
> > > > > affections, regarding them as a mother would her own sons,
have
> > > > > turned against me. While in the West, no sooner had I
accepted
> >the
> > > > > invitation to come to London, then I found people—the S.
P. R.
> > > > > Report and wild suspicions and hypotheses rampant in every
> >direction
> > > > > notwithstanding—to believe in the truth of the great Cause
I
> >have
> > > > > struggled for, and in my own bona fides.
> > > > >
> > > > > Acting under the Master's orders, I began a new movement in
> >the West
> > > > > on the original lines; I founded Lucifer, and the Lodge
which
> >bears
> > > > > my name. Recognizing the splendid work done at Adyar by
Colonel
> > > > > Olcott and others to carry out the second of the three
Objects
> >of
> > > > > the T.S., viz., to promote the study of Oriental
literature, I
> >was
> > > > > determined to carry out here the two others. All know with
what
> > > > > success this has been attended. Twice Colonel Olcott was
asked
> >to
> > > > > come over, and then I learned that I was once more wanted
in
> >India—
> > > > > at any rate by some. But the invitation came too late;
neither
> >would
> > > > > my doctor permit it, nor can I, if I would be true to my
life-
> >pledge
> > > > > and vows, now live at the Headquarters from which the
Masters
> >and
> > > > > Their spirit are virtually banished. The presence of Their
> >portraits
> > > > > will not help; They are a dead letter. The truth is that I
can
> >never
> > > > > return to India in any other capacity than as Their
faithful
> >agent.
> > > > > And as, unless They appear among the Council in propria
persona
> > > > > (which They will certainly never do now), no advice of
mine on
> > > > > occult lines seems likely to be accepted, as the fact of my
> > > > > relations with the Masters is doubted, even totally denied
by
> >some;
> > > > > and I myself having no right to the Headquarters, what
reason
> >is
> > > > > there, therefore, for me to live at Adyar?
> > > > >
> > > > > The fact is this. In my position, half-measures are worse
than
> >none.
> > > > > People have either to believe entirely in me, or to
honestly
> > > > > disbelieve. No one, no Theosophist, is compelled to
believe,
> >but it
> > > > > is worse than useless for people to ask me to help them, if
> >they do
> > > > > not believe in me. Here in Europe and America are many who
have
> > > > > never flinched in their devotion to Theosophy;
consequently the
> > > > > spread of Theosophy and the T.S., in the West, during the
last
> >three
> > > > > years, has been extraordinary. The chief reason for this is
> >that I
> > > > > was enabled and encouraged by the devotion of an ever-
> >increasing
> > > > > number of members to the Cause and to Those who guide it,
to
> > > > > establish an Esoteric Section, in which I can teach
something
> >of
> > > > > what I have learned to those who have confidence in me,
and who
> > > > > prove this confidence by their disinterested work for
> >Theosophy and
> > > > > the T.S. For the future, then, it is my intention to
devote my
> >life
> > > > > and energy to the E. S., and to the teaching of those whose
> > > > > confidence I retain. It is useless I should use the little
> >time I
> > > > > have before me to justify myself before those who do not
feel
> >sure
> > > > > about the real existence of the Masters, only because,
> > > > > misunderstanding me, it therefore suits them to suspect me.
> > > > >
> > > > > And let me say at once, to avoid misconception, that my
only
> >reason
> > > > > for accepting the exoteric direction of European affairs,
was
> >to
> > > > > save those who really have Theosophy at heart and work for
it
> >and
> > > > > the Society, from being hampered by those who not only do
not
> >care
> > > > > for Theosophy, as laid out by the Masters, but are entirely
> >working
> > > > > against both, endeavouring to undermine and counteract the
> >influence
> > > > > of the good work done, both by open denial of the
existence of
> >the
> > > > > Masters, by declared and bitter hostility to myself, and
also
> >by
> > > > > joining forces with the most desperate enemies of our
Society.
> > > > >
> > > > > Half-measures, I repeat, are no longer possible. Either I
have
> > > > > stated the truth as I know it about the Masters and teach
what
> >I
> > > > > have been taught by them, or I have invented both Them and
the
> > > > > Esoteric Philosophy. There are those among the
Esotericists of
> >the
> > > > > inner group who say that if I have done the latter, then I
must
> > > > > myself be a "Master." However it may be, there is no
> >alternative to
> > > > > this dilemma.
> > > > >
> > > > > The only claim, therefore, which India could ever have
upon me
> >would
> > > > > be strong only in proportion to the activity of the Fellows
> >there
> > > > > for Theosophy and their loyalty to the Masters. You should
not
> >need
> > > > > my presence among you to convince you of the truth of
> >Theosophy, any
> > > > > more than your American brothers need it. A conviction that
> >wanes
> > > > > when any particular personality is absent is no conviction
at
> >all.
> > > > > Know, moreover, that any further proof and teaching I can
give
> >only
> > > > > to the Esoteric Section, and this for the following
reason: its
> > > > > members are the only ones whom I have the right to expel
for
> >open
> > > > > disloyalty to their pledge (not to me, H.P.B., but to their
> >Higher
> > > > > Self and the Mahâtmic aspect of the Masters), a privilege I
> >cannot
> > > > > exercise with the F.T.S. at large, yet one which is the
only
> >means
> > > > > of cutting off a diseased limb from the healthy body of the
> >tree,
> > > > > and thus save it from infection. I can care only for those
who
> > > > > cannot be swayed by every breath of calumny, and every
sneer,
> > > > > suspicion, or criticism, whoever it may emanate from.
> > > > >
> > > > > Thenceforth let it be clearly understood that the rest of
my
> >life is
> > > > > devoted only to those who believe in the Masters, and are
> >willing to
> > > > > work for Theosophy as they understand it, and for the T.S.
on
> >the
> > > > > lines upon which they originally established it.
> > > > >
> > > > > If, then, my Hindu brothers really and earnestly desire to
> >bring
> > > > > about the regeneration of India, if they wish to ever bring
> >back the
> > > > > days when the Masters, in the ages of India's ancient
glory,
> >came
> > > > > freely among them, guiding and teaching the peoples; then
let
> >them
> > > > > cast aside all fear and hesitation, and turn a new leaf in
the
> > > > > history of the Theosophical Movement. Let them bravely
rally
> >round
> > > > > the President-Founder, whether I am in India or not, as
around
> >those
> > > > > few true Theosophists who have remained loyal throughout,
and
> >bid
> > > > > defiance to all calumniators and ambitious malcontents—both
> >without
> > > > > and within the Theosophical Society.
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > > Yahoo! Groups Links
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > >
> > > >
> > > >
> > > >
> > > >Yahoo! Groups Links
> > > >
> > > >
> > > >
> > > >
> > > >
> > > >
> > >
> > >
_________________________________________________________________
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> >
> >
> >
> >
> >
> >Yahoo! Groups Links
> >
> >
> >
> >
> >
> >
>
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