Theosophical Society:
My dearest Brother and Co-Founder of the Theosophical Society:
In addressing to you this letter, which I request you to read to the
Convention summoned for April 22nd, I must first present my hearty
congratulations and most cordial good wishes to the Society and
yourself--the heart and soul of that body in America. We were several
to call it to life in 1875. Since then you have remained alone to
preserve that life through good and evil report. It is to you chiefly,
if not entirely, that the Theosophical Society owes its existence in
1888. Let me thank you for it, for the first, and perhaps for the
last time publicly, and from the bottom of my heart, which beats only
for the cause you represent so well and serve so faithfully. I ask
you also to remember that on this important occasion, my voice is but
the feeble echo of other more sacred voices, and the transmitter of
the approval of Those whose presence is alive in more than one true
Theosophical heart, and lives, as I know, pre-eminently in yours.
This regard that Madame Blavatsky had for her Colleague William Q.
Judge continued undiminished until her death in 1891, when he became
her successor.
THE TRUE AND THE COUNTERFEIT
In giving even such a brief sketch as the present necessarily is of the
objects and history of the Theosophical Society, it is nevertheless
due to all honest and fair-minded people that an explanation should be
given why there are small bodies of people here and there which are
labeled Theosophical but which are in no way endorsed or recognized by
the Universal Brotherhood and Theosophical Society. These small bodies
have sprung up from year to year in different parts of the world, and
though in the aggregate their efforts and influence have been weak,
they have nevertheless been more or less successful in misleading
honest minds from the truth. It becomes a duty therefore to call
attention to these matters and to give warning lest others be misled.
In other words a distinction must be drawn between the true and the
counterfeit.
Madame Blavatsky, in 1889, writing in her Theosophical magazine
published in London, said that the purpose of the magazine was not
only to promulgate Theosophy, but also and as a consequence of such
promulgation, "to bring to light the hidden things of darkness." She
further says:
As to the "weak-minded Theosophists"--if any--they can take care
of themselves in the way they please. IF THE "FALSE PROPHETS OF
THEOSOPHY" ARE TO BE LEFT UNTOUCHED, THE TRUE PROPHETS WILL BE VERY
SOON--AS THEY HAVE ALREADY BEEN--CONFUSED WITH THE FALSE. IT IS HIGH
TIME TO WINNOW OUR CORN AND CAST AWAY THE CHAFF. The Theosophical
Society is becoming enormous in its numbers, and if the _false_
prophets, the pretenders, or even the weak-minded dupes, are left
alone, then the Society threatens to become very soon a fanatical body
split into three hundred sects--like Protestantism--each hating the
other, and all bent on destroying the truth by monstrous exaggerations
and idiotic schemes and shams. We do not believe in allowing the
presence of _sham_ elements in Theosophy, because of the fear,
forsooth, that if even "a false element in the faith" is _ridiculed_,
the latter is "apt to shake the confidence" in the whole.
... What _true_ Christians shall see their co-religionists making
fools of themselves, or disgracing their faith, and still abstain
from rebuking them publicly as privately, for fear lest this _false_
element should throw out of Christianity the rest of the believers.
THE WISE MAN COURTS TRUTH; THE FOOL, FLATTERY.
However it may be, let rather our ranks be made thinner, than the
Theosophical Society go on being made a spectacle to the world through
the exaggerations of some fanatics, and the attempt of various
_charlatans_ to profit by a ready-made program. These, by disfiguring
and adapting Occultism to their own filthy and immoral ends, bring
disgrace upon the whole movement.--_Lucifer_, Vol. iv, pp. 2 & 3.
THE DUTY OF A THEOSOPHIST
In regard to the above it should be remembered that Madame Blavatsky
wrote this in 1889 and had in view certain people who were advocating
immoral teachings and practices in the sacred name of Theosophy,
and it shows clearly what she would have done and what would be a
Theosophical duty should ever a similar occasion arise. Thanks to the
safe-guarding of the Theosophical Movement by the Constitution of
the Universal Brotherhood and Theosophical Society, such cannot ever
arise in the Society itself, but just as there is no legal means of
preventing anyone from calling himself a Christian however much his
life may depart from the teachings and ideals of the Teacher whose name
he so dishonors, so there is no means of preventing unworthy people
from using the sacred name of Theosophy and giving out teachings or
advocating practices which are absolutely contrary to the teachings of
Theosophy as given first by our Teacher, H. P. Blavatsky, and later by
her successors, William Q. Judge and Katherine Tingley.
It is a matter of great regret that we have to refer to these things,
but although unpleasant it is nevertheless a duty. It is for the
above-named reasons and to forestall misconception on the part of the
public that we make mention here of those enemies to true Theosophy
who sprang up not only outside but within the ranks of the Society. H.
P. Blavatsky had her enemies and those who sought to discredit her not
only before the public but before her own students; and so too William
Q. Judge had his, and Katherine Tingley has hers also. In fact, was
there ever a Teacher who came to do good and help humanity who was not
maligned and persecuted?
WILLIAM Q. JUDGE ELECTED PRESIDENT FOR LIFE
In 1893 there openly began what had been going on beneath the surface
for some time, a bitter attack ostensibly against William Q. Judge, but
in reality also against H. P. Blavatsky. This bitter attack threatened
to disrupt the whole Society and to thwart the main purpose of its
existence, which was to further the cause of Universal Brotherhood.
Finally the American members decided to take action, and at the annual
convention of the Society held in Boston in 1895, by a vote of 191
delegates to 10, re-asserted the principles of Theosophy as laid down
by H. P. Blavatsky, and elected William Q. Judge president for life.
Similar action was almost immediately taken by members in Europe,
Australia, and other countries, in each case William Q. Judge being
elected president for life. In this action the great majority of the
active members throughout the world concurred, and thus the Society
was relieved of those who had joined it for other purposes than the
furtherance of Universal Brotherhood, the carrying out of the Society's
other objects, and the spiritual freedom and upliftment of Humanity.
A few of these in order to curry favor with the public and attract a
following, continued among themselves to use the name of Theosophy,
but it should be understood that they _are not connected with the
Theosophical Movement_.
KATHERINE TINGLEY SUCCEEDS WILLIAM Q. JUDGE
One year later, in March 1896, William Q. Judge died, leaving as his
successor Katherine Tingley, who for several years had been associated
with him in the work of the Society. This Teacher not only began
immediately to put into actual practice the ideals of Theosophy as had
been the hope and aim of both H. P. Blavatsky and William Q. Judge, and
for which they had laid the foundations, thus honoring and illustrating
the work of her illustrious predecessors, but she also struck a new
keynote, introducing new and broader plans for uplifting humanity.
For each of the Teachers, while continuing the work and building upon
the foundations of his predecessor, adds a new link, and has his own
distinctive work to do, and teachings to give, belonging to his own
time and position.
No sooner had Katherine Tingley begun her work as successor, than
further attacks, some most insidious, from the same source as those
made against H. P. Blavatsky and William Q. Judge, as well as from
other sources, were inaugurated against her. Most prominent among
those thus attacking Katherine Tingley were some referred to by Madame
Blavatsky in the article above-quoted (pp. 79-80), who by their own
actions had removed themselves from the ranks of the Society. There
were also a few others who still remained in the Society who had not
joined hands with the disintegrators at the time the latter were
repudiated in 1895. These now thought it to their personal advantage
to oppose the Leader and sought to gain control of the Society and
use it for political purposes. These ambitious agitators, seeking to
exploit the Society for their own ends, used every means to overthrow
Katherine Tingley, realizing that she was the greatest obstacle to
the accomplishment of their desires, for if she could be removed they
expected to gain control. They worked day and night, stooping almost to
any means to carry out their projects. Yet it seemed that by these very
acts, i. e., the more they attacked, the more were honest and earnest
members attracted to the ranks of the Society under Katherine Tingley's
leadership.
KATHERINE TINGLEY GIVES SOCIETY NEW CONSTITUTION
SOCIETY MERGES INTO BROADER FIELD OF WORK
To eliminate these menacing features and to safeguard the work of
the Theosophical Movement for all time, Katherine Tingley presented
to a number of the oldest members gathered at her home in New York
on the night of January 13th, 1898, a new Constitution which she had
formulated for the more permanent and broader work of the Theosophical
Movement, opening up a wider field of endeavor than had heretofore been
possible to students of Theosophy. One month later, at the Convention
of the Society, held in Chicago, February 18th, 1898, this Constitution
was accepted by an almost unanimous vote, and the Theosophical Society
merged itself into the Universal Brotherhood and Theosophical Society.
In this new step forward, she had the heartiest co-operation and
support of the vast majority of the members throughout the world. Only
a few were unable to accept the wider opportunity now afforded them and
removed themselves from the ranks, seeking other fields in which to
exploit their ambitious plans. The members were truly greatly relieved
that the Constitution of the Society made it virtually impossible for
agitators to remain members. The Society in order to fulfil its great
mission must necessarily be unsectarian and non-political, and any
attempts to use it for political purposes would be subversive of its
high aims and have always been discouraged by our Leaders. As the years
went on, it appeared that there were still a few not yet prepared to
co-operate fully in the broader interests of the Society, and these
finally dropped out.
THEOSOPHY IN PRACTICE
It is of interest here to quote our Teacher's own words regarding this
time. In an article published in the _Metropolitan Magazine_, New York,
October, 1909, she says:
Later, I found myself the successor of William Q. Judge, and I began
my heart work, the inspiration of which is partly due to him.
In all my writings and associations with the members of the
Theosophical Society, I emphasized the necessity of putting Theosophy
into daily practice, and in such a way that it would continuously
demonstrate that it was the redeeming power of man. More familiarity
with the organization and its workers brought home to me the fact that
there was a certain number of students who had in the early days begun
the wrong way to study Theosophy, and that it was becoming in their
lives a death-like sleep. I noticed that those who followed this line
of action were always alarmed at my humanitarian tendencies. WHENEVER
I REMINDED THEM THAT THEY WERE BUILDING A COLOSSAL EGOTISM INSTEAD
OF A POWER TO DO GOOD, THEY SUBTLY OPPOSED ME. AS I INSISTED ON THE
PRACTICAL LIFE OF THEOSOPHY, THEY OPPOSED STILL MORE. They later
exerted personal influence which affected certain members throughout
the world. It was this condition which then menaced the Theosophical
Movement, and which forced me to the point of taking such action as
would fully protect the pure teachings of Theosophy and make possible
a broader path for unselfish students to follow. Thus the faithful
members of the Theosophical Movement would be able to exemplify the
charge which Helena Petrovna Blavatsky gave to her pupils, as follows:
"Real Theosophy is altruism, and we cannot repeat it too often. It is
brotherly love, mutual help, unswerving devotion to truth. If once men
do but realize that in these alone can true happiness be found, and
never in wealth, possession or any selfish gratification, then the
dark cloud will roll away, and a new humanity will be born upon the
earth. Then the Golden Age will be there indeed."
Here we find William Q. Judge accentuating the same spirit, the
practical Theosophical life:
"The power to know does not come from book-study alone, nor from mere
philosophy, but mostly from the actual practice of altruism in deed,
word, and thought; for that practice purifies the covers of the soul
and permits the divine light to shine down into the brain-mind."
THE PARTING OF THE WAYS
On February 18, 1898, at the Convention of the Theosophical Society
in America, held at Chicago, Ill., the Society resolved, through its
delegates from all parts of the world, to enter a larger arena, to
widen its scope and to further protect the teachings of Theosophy. Amid
most intense enthusiasm the Theosophical Society was expanded into the
Universal Brotherhood and Theosophical Society, and I found myself
recognized as its leader and official head. The Theosophical Society
in Europe also resolved to merge itself into the Universal Brotherhood
and Theosophical Society, and the example was quickly followed by
Theosophical Societies in other parts of the world. The expansion of
the original Theosophical Society, which Madame Blavatsky founded and
which William Q. Judge so ably sustained, now called the Universal
Brotherhood and Theosophical Society, gave birth to a new life, and the
membership trebled the first year, and ever since that time a rapid
increase has followed.
KATHERINE TINGLEY'S PRACTICAL HUMANITARIAN WORK
UNITED STATES GOVERNMENT GIVES ASSISTANCE
In 1898 Katherine Tingley established the International Brotherhood
League, the department of the Universal Brotherhood and Theosophical
Society for practical humanitarian work, and under its auspices
rendered aid to thousands of soldiers at Montauk after the close of the
Spanish-American War. Later she took a relief expedition into Cuba,
the United States Government affording her free transportation for
physicians, nurses, and supplies. Thus began her work in Cuba, which
has resulted in the establishment of Râja Yoga Colleges at Santiago de
Cuba, Santa Clara, and Pinar del Rio, and now in preparation at San
Juan on the site of the famous battlefield which Katherine Tingley has
recently purchased.
In these Colleges, besides the world-famous Râja Yoga College at Point
Loma, a great educational work is being carried on in which are being
taught the highest ideals of patriotism and national life in addition
to the development of character and the upbuilding of pure-minded and
self-reliant manhood and womanhood to the end that each pupil may be
prepared to take an honorable self-reliant position in the world's
work. Other school sites acquired by Mrs. Katherine Tingley are in the
New Forest, England, and also on the Island of Visingsö, Sweden.
INTERNATIONAL HEADQUARTERS AT POINT LOMA, CALIFORNIA
In 1900 the Headquarters of the Universal Brotherhood and Theosophical
Society were moved from New York to Point Loma, California, which
is now the International Center of the Theosophical Movement. This
Organization is unsectarian and non-political; none of its officers or
workers receives any salary or financial recompense.
In her article in _The Metropolitan Magazine_ above referred to,
Katherine Tingley further says:
The knowledge that Point Loma was to be the World-center of the
Universal Brotherhood and Theosophical Society, which has for its
supreme object the elevation of the race, created great enthusiasm
among its members throughout the world. The further fact that the
government of the Universal Brotherhood and Theosophical Society rests
entirely with the leader and official head, who holds her office for
life and who has the privilege of appointing her successor, gave
me the power to carry out some of the plans I had long cherished.
Among these was the erecting of the great Homestead Building. This I
carefully designed that it might not stand apart from the beautiful
nature about it, but in a sense harmonize with the sky, the distant
mountains, the broad blue Pacific, and the glorious light of the sun.
So it has been from the first, so that the practical work of Theosophy
began at Point Loma under the most favorable circumstances. No one
dominated by selfish aims and ambitions was invited to take part in
this pioneer work. Although there were scores of workers from various
parts of the world uniting their efforts with mine for the upbuilding
of this world-center, yet there was no disharmony. Each took the duty
allotted him and worked trustingly and cheerfully. Many of the world's
ways these workers gladly left behind them. They seemed reborn with an
enthusiasm that knew no defeat. The work was done for the love of it,
and this is the secret of a large part of the success that has come to
the Theosophical Movement.
Not long after the establishment of the International Theosophical
Headquarters at Point Loma, it was plain to see that the Society was
advancing along all lines by leaps and bounds. Letters of inquiry were
pouring in from different countries, which led to my establishing
the Theosophical Propaganda Bureau. This is one of the greatest
factors we have in disseminating our teachings. The International
Brotherhood League then opened its offices and has ever been active
in its special humanitarian work, being the directing power which has
sustained the several Râja Yoga schools and academies, now in Pinar
del Rio, Santa Clara, and Santiago de Cuba, from the beginning. The
Aryan Theosophical Press has yearly enlarged its facilities in answer
to the demands made upon it through the publication of Theosophical
literature, which includes THE THEOSOPHICAL PATH and several other
publications. There is the Isis Conservatory of Music and Drama, the
Department of Arts and Crafts, the Industrial Department, including
Forestry, Agriculture, Roadbuilding, Photo-engraving, Chemical
laboratory, Landscape-gardening, and many other crafts.
DO NOT FAIL TO PROFIT BY THE FOLLOWING
CONSTANTLY THE QUESTION IS ASKED, WHAT IS THEOSOPHY, WHAT DOES IT
REALLY TEACH? EACH YEAR THE LIFE AND WORK OF H. P. BLAVATSKY AND
THE HIGH IDEALS AND PURE MORALITY OF HER TEACHINGS ARE MORE CLEARLY
VINDICATED. EACH YEAR THE POSITION TAKEN BY WILLIAM Q. JUDGE AND
KATHERINE TINGLEY IN REGARD TO THEIR PREDECESSOR, H. P. BLAVATSKY, IS
BETTER UNDERSTOOD, AND THEIR OWN LIVES AND WORK ARE SEEN TO BE ACTUATED
BY THE SAME HIGH IDEALS FOR THE UPLIFTING OF THE HUMAN RACE. EACH YEAR
MORE AND MORE PEOPLE ARE COMING TO REALIZE THAT NOT ALL THAT GOES
UNDER THE NAME OF THEOSOPHY IS RIGHTLY SO CALLED, BUT THAT THERE IS A
COUNTERFEIT THEOSOPHY AS WELL AS THE TRUE, AND THAT THERE IS NEED OF
DISCRIMINATION, LEST MANY BE MISLED.
"THEOSOPHIST IS WHO THEOSOPHY DOES"
From the earliest days of the present Theosophical Movement has it
been necessary to make this distinction, but there is one unfailing
test expressed in the words of H. P. Blavatsky: "Theosophist is who
Theosophy does." In the past many have been attracted to the ranks
of the Society through motives other than those which lead, not only
to the _study_ of Theosophy, the Wisdom-Religion, but to the making
of it a factor of purification of their daily lives; some seeking
admission from motives of ambition or other self-interest, some for
mere entertainment or for the acquirement of so-called "occult"
powers--thinking they could gain the knowledge without the practice
of Theosophy, the first step of which is altruism; and some from mere
curiosity, hoping to find in Theosophy a new fad. The presence of such
pseudo-Theosophists in the ranks has at times necessitated drastic
action, and on one or two occasions reorganization of the whole Society
in order that it might be held to its original high ideals and the
lines on which it was founded. And though the Universal Brotherhood and
Theosophical Society is not for saints, the demand is made upon all who
are in its ranks that there shall be a constant effort to live up to
its high ideals of purity and altruistic endeavor, that there shall be
practice and not mere theory, and that both by word and deed the lives
of the members shall be an example to all men and especially to the
young.
In certain cases as before referred to, those who have been removed
from the ranks of the Society have with their associates formed small
centers of their own, using the name Theosophy and to some extent the
writings of Madame Blavatsky. This has caused confusion in the minds of
some who look at things merely superficially, accepting the professions
of people without regard to their motives or lives; and hence it is
necessary from time to time to clear the air, as it were, and, sweeping
away the veneer of mere profession, show the facts as they really are.
Counterfeits exist in many departments of life and thought, and
especially in matters relating to religion and the deeper teachings of
life. Hence, in order that people who are honestly seeking the truth
may not be misled, we deem it important to state that the Universal
Brotherhood and Theosophical Society is not responsible for, nor is it
affiliated with, nor does it endorse, any other society which, while
calling itself Theosophical, is not connected with the International
Theosophical Headquarters at Point Loma, California. Having a knowledge
of Theosophy, the ancient Wisdom-Religion, we deem it as a sacred
trust and responsibility to maintain its pure teachings, free from the
vagaries, additions, or misrepresentations of ambitious self-styled
Theosophists and would-be teachers. The test of a Theosophist is not in
profession, but in action, and in a noble and virtuous life. The motto
of the Society is "There is no religion higher than Truth." This was
adopted by Madame Blavatsky, but it is to be deeply regretted that
there are no legal means to prevent the use of this motto in connexion
with counterfeit Theosophy, by people professing to be Theosophists,
but who would not be recognized as such by Madame Blavatsky.
It is a regrettable fact that many people use the name of Theosophy
and of our Organization for self-interest, as also that of H. P.
Blavatsky, the Foundress, and even the Society's motto, to attract
attention to themselves and to gain public support. This they do in
private and public speech and in publications. Without being in any way
connected with the Universal Brotherhood and Theosophical Society, in
many cases they permit it to be inferred that they are, thus misleading
the public, and honest inquirers are hence led away from the original
truths of Theosophy.
The Universal Brotherhood and Theosophical Society welcomes to
membership all who truly love their fellow men and desire the
eradication of the evils caused by the barriers of race, creed, caste,
or color, which have so long impeded human progress; to all sincere
lovers of truth and to all who aspire to higher and better things than
the mere pleasures and interests of a worldly life, and are prepared to
do all in their power to make Brotherhood a living energy in the life
of humanity, its various departments offer unlimited opportunities.