A correspondent recently wrote about the challenges so many around the globe are facing, one of which is the medical mystery of why the number of adults and children with mental illness has skyrocketed over the past fifty years:

“There are now more than four million people in the United States who receive a government disability check because of a mental illness, and the number continues to soar… What is going on?”

As students of philosophy and psychology – which in ancient times were one – we strive to fit ourselves to be able to read the hearts of man… and to be able to heal and help them.  It is the road so many of the Great Sages have taken, to practice the healing arts in both physical medicine and also of the source of many of our physical and mental woes, which lie in the soul.  They are healers of mind, soul and body.

Our correspondent suggests the reason for these mental troubles is answered in H.P.Blavatsky’s prediction that, with the end of the Age of Pisces in 1900 (one of the cycles that is “historic and not very long, but very occult, lasting about 2,155 solar years”), would come a period when:

“psychologists will have some extra work to do,  and the psychic idiosyncrasies of humanity will enter on a great change.”  (from The Esoteric Character of the Gospels by H.P.Blavatsky)

So as the dawn of the new sign of Aquarius leads us to ‘new places’ mentally and psychologically, the lead story in this edition looks at one of the perennial battles man must face, the compulsion and addiction of “the gambler”.  In one sense gambling has been the trade mark of 20th c. consumer society, of hoping and pretending the future will never call upon us.  Karma is either a compassionate healer (if we listen) or stern Nemesis to those who consistently refuse.  Having resolved to ‘listen’ the question becomes “What we can do individually - and for our neighbours collectively - to give the 21st c. a new direction and a brighter aspect?”  Perhaps the best way is by teaching the Law of Compassion, Karma, the “law of laws” – after all, isn’t that how we learnt to listen, cutting as short as we can ours and other’s further suffering?

And isn’t this the best reason for us to continue in the search for answers – until we have reached that state where we see the truth and are empowered by it to help others?

In connection with these ideas, we should also announce the commencement of  the YahooGroup “E-THEOSOPHY” which was founded on 7th July 2010, one of its aims being to examine similar questions, such as:

“How to create better mechanisms for the transition towards a civilization actually based on the principle of universal brotherhood.” 

To join it just email lutbr@terra.com.br - the details and aims are in last month’s AQ – link below:

http://aquariantheosophist.com/2010/05/17/may-2010-aq-new-e-group-for-study-and-research/

Bon courage. Read on, practice the way as best you can, abandoning all personal attachments to the results…

Living a Simple Life ……………………………………….2
‘Artificial life’ breakthrough …………………………….3
The Necessity to Form a United Consciousness …..5
ULT letter 2010 …………………………………………….6
Avaaz Victory saves Whales …………………………….6
Open Letter to Adyar on WQJ Case ……………………7
Your old laptop is needed! ……………………………….7
WQJ & The Adyar TS in London UK ……………………7
WISDOM IN ACTION ……………………………………….8
Druid reduces accidents from 6 to zero ………………8

 The AQ Editors

Click to download PDF of magazine

___________________________________________________

Rig-Veda On Gambling

The following excellent remarks are probably the oldest in the world upon the vice of gambling.  They are found in Rig Veda, X 34.  It is admitted that these Vedic hymns are anterior to the time of Homer and Hesiod.

The Hindus claim an antiquity for them which carries us back thousands upon thousands of years prior to the oldest date allowed by European Orientalists. Those who have a theosophical acquaintance with the Vedas will incline to the estimate of the Hindus, inasmuch as European opinion is constantly altering on the subject, and besides has not had quite a century of experience in which to form itself. Muir says these hymns were composed certainly 1,000 years before our era, but that is too ridiculously low an estimate and will have ere long to be revised upon further proofs and discoveries. The present hymn is given as showing what was then thought of gambling.

_________________

“THE tumbling airborne products  of the great Vibhidaka tree delight me as they continue to roll upon the diceboard. The exciting dice seem to me like a draught of the soma-plant growing on Mount Miyavat. My wife never quarrelled with me nor despised me; she was kind to me and to my friends. But I for the sake of the partial dice have spurned my devoted spouse. My mother-in-law detests me, my wife rejects me. In my need I find no comforter.

“I cannot discover what is the enjoyment of the gambler any more than I can perceive what is the happiness of a worn-out hack horse. Others pay court to the wife of the man whose wealth is coveted by the impetuous dice. His father, mother, brothers cry out: “We know nothing of him; take him away bound!”

“When I resolve not to be tormented by them because I am abandon

ed by my friends who withdraw from me, yet as soon as the brown dice, when they are thrown, make a rattling sound I hasten to their rendezvous like a woman to her paramour. The gamester comes to the assembly glowing in body, asking himself “Shall I win?”

A 4,500 year old die found in excavations at a Harappan period site (near the Indus Valley), perhaps similar to the ones made from the nut of the Vibhidaka tree?

“The dice inflame his desire by making over his winnings to his opponent. Hooking, piercing, deceitful, vexatious, delighting to torment, the dice dispense transient gifts and again ruin the winner; they appear to the gambler covered with honey. Their troop of fifty-three disports itself, itself disposing men’s destinies like the God Savatri whose ordinances never fail. They bow not before the wrath of the fiercest. The king himself makes obeisance to them. They roll downward, they bound upward. Having no hands they overcome him who has. These celestial coals when thrown on the dice-board scorch the heart though cold themselves.

“The destitute wife of the gamester is distressed, and so too is the mother of a son who goes she knows not whither. In debt and seeking after money the gambler approaches with trepidation the houses of other people at night. It vexes the gamester to see his own wife and then to observe the wives and happy homes of others.

“In the morning he yokes the brown horses – the dice; by the time when the fire goes out he has sunk into a degraded wretch. He who is the general of your board, the first king of your troop, to him I stretch forth my ten fingers to the east in reverence. I do not reject wealth, but I declare that which is right when I say: 

“Never play with dice; practice husbandry; rejoice in thy prosperity, 

esteeming it sufficient. Be satisfied with thy cattle and thy wife, the god advises.

“O dice, be friendly to us and no more bewitch us powerfully with your influence. 

Let your wrath and hostility abate: let others than we be subject to the fetters

of the brown ones, the dice.””

_________________

[Original article by W.Q.Judge, Path, July 1893]

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http://aquariantheosophist.files.wordpress.com/2010/07/8-jun-2010-aquarian-theosophist-v1.pdf

Leading this month’s AQ is a piece on a new e-study group that is being set up.  Its aim is to use the essential elements of the philosophy to shed light on questions such as how to make a healthier transition towards a wiser civilization, how to assess the vitality of the theosophical movement (whose aim is the right development of humanity in all its aspects – the ethical and intellectual, the psychic and the physical) and ways in which this movement can be revivified.

Have a look and contact lutbr@terra.com.br if you would like to participate.

Now the Editors have a Q for you:

Do you have an old laptop sitting in a cupboard? 

You can put it to good use by donating it - just get in touch with us at tcc@clara.co.uk or the Haiti Lodge haititheosophie@yahoo.fr  – see p 7.

There is plenty more inside – here’s some of it:

Children’s Memories of a Past Life …………………………… 2
William Q Judge – co-founder of the TS ……………………. 2
Philosophy Club is five years young-already? …………… 3
Portraits of W.Q.Judge & HPB …………………………………. 4
The Poetry in Crosbie ……………………………………………. 5
Smart Trees ………………………………………………………… 7
TS & Dalai Lama’s first English language book ……………. 8
People power can work …………………………………………. 9
Other Nestlé boycotts continue ……………………………… 9

The AQ Editors

Click to download PDF of magazine

New e-group for study and research

An E-Group Is Being Planned by www.esoteric-philosophy.com

for On-Going Online Research

The blog www.esoteric-philosophy.com and the website www.filosofiaesoterica.com are making preparations to create a new e-group in English language.

The future Yahoo E-group – whose name has not been chosen yet – will be an independent effort in the theosophical movement.  Three of its main goals are:

1) To promote the study of the original teachings of modern theosophy;

2) To stimulate an individual search for eternal wisdom, which must be made by self-devised efforts;

3) To help students understand and fulfil their duties as planetary citizens, especially at the occult or essential levels of reality.  This must be made through a realization of the Higher Self and a profound conviction of Universal Brotherhood.

The e-group will investigate and discuss topics such as:
 
a) The actual difference between theosophy and pseudo-theosophy, or the doctrine of the heart and the doctrine of the eye;

b) Effective mechanisms – as suggested by classical theosophical literature – for a healthier transition towards the wiser civilizations which wait for us in the future;

c) The history and the future of theosophical movement, including its dharma and duty as examined from the viewpoint of the original programme set by the true Founders, through H.P. Blavatsky;

d) A realistic assessment of the theosophical movement’s vitality today; and an impersonal search for ways to increase it with a long term perspective, in different countries and languages.

Every student of Theosophy or Esoteric Philosophy is invited to make his or her subscription to the new e-group. It is enough to write to the Editors of www.esoteric-philosophy.com at e-mail lutbr@terra.com.br

The intention of the organizers is also to build an online mechanism to gather students of theosophy, wherever and however situated, who are inclined to cooperate on the basis of a broad similarity of aim, purpose and teaching.

Students for whom English is a second language are especially invited, as with their participation the experience of the e-group will be more widely international. Questions, commentaries and suggestions are welcome any time.

Click to download PDF of magazine

You are invited to read these letters, written by individuals from many places, in support of the campaign calling for justice to be done in the case of W.Q.Judge.

Written as they were, by students of Theosophy of all stripes and types, no different to you and me, there is one thing that distinguishes their efforts… the genuine feeling of love for one who none of them knew, but who was perhaps one of the greatest teachers of the sublime wisdom that the US and world has seen since his passing in 1896.

His work and writings – never claiming any infallibility, his “exquisite modesty” wholly ruling it out – lead us ”from the teacher to the teachings”, which was his hallmark and trait, devotion to the cause.   Like his teacher, friend and fellow co-worker and able reformer, Mme H.P.Blavatsky, they leave us with examples of life and conduct that shine more brightly as the decades pass into centuries.

The wide acceptance of WQJ – “the Raja” as he was known to his close associates – must surely come one day. 

It is almost inconceivable that a being of such exceptional virtue and devotion to human advancement and mutual solidarity can remain unrecognised.  Almost inconceivable because – as ever – it depends on us now, who are living and working in the world, to do the right thing, to fight for the restoration of his name, to rouse ourselves even if it takes until our last days and beyond to see the return of fair play and equity.

Why?  Judge’s writings have a sweet simplicity and directness that touches even the most world-weary heart.  

To those who knew and worked with him, who understood him and his mission, and to those who read his writings today, he has earnt and retains a place in their hearts.  And what was that mission?  One could say perhaps, it was a thoroughly practical infusion of the Western material energy with an ‘Eastern’ (in fact universal) consciousness and ethics.

The only ones threatened by the perennial truths he taught are those who hold their pride and ambition higher than honesty and fairness.  Only they have anything to fear from the restoration of his reputation.

So we invite you to wish them, in all sincerity (yes, even with the sweetness both HPB and WQJ showed their detractors, can we follow that?), a speedy recovery of their discerning power and a little modesty.

Wishing you blue skies on your ‘journey’,

The Aq Editors

The 2010 Report on Letters to Adyar

about Justice to W. Q. Judge

Twenty-one Letters or Messages
from 42  People  in Six  Countries

Independent students of Theosophy have been writing from several countries, since April 2006, to the President of the Adyar Society. For five years now, they have yearly celebrated W.Q. Judge’s life and work for humanity while writing about him to the main Adyar leader, Ms. Radha Burnier.  

In fact, the letters to Ms. Burnier are important symbols of something which is wider and creative. National initiatives and local level actions  are considered  of the greatest importance – in addition to the Letters to Adyar.  Remembering  W.Q. Judge’s life and work and creating opportunities to exchange views with Adyar theosophists at various levels are valid actions at any time. 

Two practical examples of the progress recently made by the idea of Justice to Judge were reported from Germany and the United States. 

On April  30, 2010,  German theosophist Ms. Sieglinde Plocki wrote from Berlin that  the website of the Adyar Society  in Germany now mentions William Quan Judge as one of the founders of the theosophical movement. This is a significant step forward.  Sieglinde indicated the link: 

http://www.theosophieadyar.de/index.php?option=com_content&view=article&id=61&Itemid=67

But Sieglinde added:
“Even more: they put William Judge under the section  “important theosophists” …  there could have been more to honour his work, but this – in comparison to the English language Adyar Website -  is fantastic…”

The second German link is: http://www.theosophieadyar.de/index.php?option=com_content&view=article&id=90&Itemid=100

From the United States, Nicholas Weeks wrote to the editors of “The Aquarian Theosophist” on May 14th. His message reports that the Adyar Society in North America held a four-day seminar on William Judge in its Krotona Center, in Ojai, California, in April 27-30. The well-attended program was presented by Dara Eklund, Judy Saltzman and Nicholas Weeks, and its title was “William Q. Judge — A Devoted Life”. Such a seminar constitutes another small but significant event along the road leading to justice and ethics.

The news from Berlin and California are good  examples  to be followed in due time by other Adyar Societies and, of course, by their International President.   

As to the Letters to Adyar themselves, their yearly rhythm so far can be somehow summarized in this way:

1) In 2006, six letters were sent to Adyar from four countries.

2) In 2007, we had ten letters, from five countries.

3) In 2008, eleven letters were sent,  from five countries.

4) In 2009, we had nineteen letters, from  seven countries.

5) In 2010, we have twenty-one letters (including one e-mail message), from six countries.

The 2010 countries and their letters are:

United Kingdom – two letters (one from England, one from Scotland);

Mexico – two letters (one of them, signed by twenty people);

Portugal – two letters (one of them, signed by two persons);

Germany – two letters (one of them, signed by two students);

Brazil – twelve letters;

United States of America – one e-mail message.

There are 20 signatures in the letter sent to Adyar from Mérida city, Mexico. Other letters were signed by two theosophists each. 

We have twelve individual letters from several different cities and States in Brazil this year.

The number of countries from which letters are sent has decreased from seven to six. Yet the movement is slowly getting strength. 

In 2009, 45 people signed and sent 19 air mail letters to Adyar from seven countries. 

In 2010, 42 people signed and sent 20 air mail letters  and one e-mail message to Adyar from 6 countries, asking for justice to William Judge.

All of the 2010  letters and the e-ail message are reproduced below.  Of course, this report includes only the letters whose copies have been sent to us. Other letters or messages  may have been sent to Adyar  that we do not know of.

Although there is no reported letter from Canada to Adyar in 2010, an email message from Canadian theosophist and author  Ernest Pelletier  was received on May 4^th.  It expresses Pelletier’s sympathy and support for the movement.   

More can be seen about “Letters to Adyar: Justice to Judge”, in one of the English language sections of  the site www.filosofiaesoterica.com   Its direct link is http://www.filosofiaesoterica.com/lettersadyar  

One can also see texts on this subject at the blog www.esoteric-philosophy.com  and at the blog of “The Aquarian Theosophist” http://aquariantheosophist.com/

The organizers have no short term expectations about “results”.  But they say:

“The law of karma never fails. Every small effort, made in the right direction, inevitably produces good results – often in invisible ways.”

[Contact with the organizers: lutbr@terra.com.br ]

0000000000000000

[update 16th May - a reader has commented that this tale was written by Master Chuang (Zhuanzi), the early Taoist, not Lao Tzu.]

The Tao of not Judging 

An old and very poor man lived in a village. But even the emperor envied him his white horse.  He was offered large sums of money to sell it, but he always responded: 

“This horse is not really a horse. He is like a man to me.  And who on the earth could sell a man, a friend?  Tell me!”  Though he was so very poor he didn’t sell the horse. 

One morning the horse disappeared from the stable.  All the men from the village gathered saying to the man:  “You poor old fool!  We knew that the horse will be stolen.  It would be better to sell it.  What a misfortune!” 

But the old man responded: “Why such a hurry?  Why couldn’t you just say:  ”There’s no horse in the stable?”  That is the fact; but if it is a misfortune or blessing – I do not know – because it is just a small piece.  Who knows what is going to happen next?” 

And people laughed at the man.  They knew that he was somehow weird.  But – in  two weeks, one evening, all at once the horse returned.  So, it wasn’t stolen.  It just escaped into the wilderness.  And that was not all. It was accompanied with twelve new wild horses… 

Chuang Tzu dreaming of a butterfly (or a butterfly dreaming of Chuang Tzu)

People gathered again, saying: “You were right, old man. It was not a misfortune but a blessing!” 

And the old man responded: ”You are judging again!  Just say: the horse is back… who knows is it a blessing or not?  That is just a small part, you are reading only a word from the whole sentence – how can you judge the whole book?”  People didn’t respond anything, but deep inside, they were sure that the old man was wrong.  But there were twelve more horses given to him – out of nothing! 

The old man had an only son who started to train all those wild horses.  In one week he fell of the horse and both his legs were broken. 

The people gathered again judging:  ”You were right again!  It was a misfortune.  The only son you have can not use his legs any more.  And he was the only hope of your old age.  Now you are more poor then ever.” 

Lao Tzu portrait

Old man responded:  ”You seemed to be obsessed by judging.  Do not walk too far. 
Say just that my son had broken his legs.  None can tell if that was a misfortune or a blessing.   Life takes place in small pieces and we can never know.” 

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Shortly war came to their land.  All the young men had to join the army.  All but the old man’s only son.  He was handicapped.  All the village was in mourning, because it was obvious that the war couldn’t be won.  They knew that many young men would never come home again. 

He who is contented is rich

They visited old man again saying:  ”You were right old man – it came out that it was a blessing for you.  Your son is handicapped, but he is still with you.  Our sons left for ever.” 

And the old man responded again: 

“You just can not stop judging!  Say just, that your sons were sent to the army, and that my son wasn’t taken.  Who can tell if that is a blessing or a misfortune?”

[Story submitted by a student in Slovenia.  AQ Ed.]

Click to download PDF of magazine

As we come to the season of Easter – named after Ostara, the Scandinavian goddess of spring or rebirth of the Solar forces in us and Nature – we follow up last month’s theme on the vitality of the theosophical movement, why it’s waning and what may have caused this.

It is said that unless the study of both HPB and WQJ are restored the movement will remain divided and weak.  They are analogous to Buddhi, the “potentiality of intelligence”, and Manas, the active power of the mind: to effect a change both must be brought together into close union.

The lead article is in support of the annual call for “Justice to Judge” – see also “Documents that would clear WQJ’s name” on p 3, which investigates the evidence that would put an end to this long running injustice.

You can also read about the marvellous work of the associates at the Jacmel Lodge in Haiti.  They lost their building in the earthquake on January 12th but managed to open a new one in time for W.Q.Judge Day on 21st March.  They were thankful for assistance from fellow theosophists locally and from Paris, Philadelphia, New York, London and elsewhere.   These few extracts from their emails gives a brief, moving insight to conditions there. 

- “News from Haiti” on p.7 and “Jacmel: a Preliminary Report” on p.8.

It’s said if we believe in something, do it wholeheartedly, if not stay well away from it.   We commend this issue to you and leave the rest to the good Law!

The Editors

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Justice to Judge 

Letters to Adyar – the Fifth Year

For the fifth time since April 2006,  independent students from various countries will be sending on 13 April 2010 a number of open letters to Ms. Radha Burnier, President  of the Adyar Theosophical Society.

They will be asking Ms. Burnier to think of stopping a century old, on-going  injustice by  re-examining  the Adyar “Case” against Mr. William Q. Judge.

Such a decision would be a demonstration that the Adyar Society actually cares about Ethics and Truth. It would give a large portion of the theosophical movement a better chance to benefit from the practical example of Judge’s altruistic life, and from the theosophical wisdom present in his books. 

The open letters campaign has no expectations of great short term results. Karma  may take time, although it always produces results – often by invisible ways. As any social institution, the Adyar T.S. is accountable for what it does or doesn’t do.  Just  like the executive officers of any private corporation or government officers around the world,  Adyar leaders must be willing to accept the truth and to admit the mistakes of  their organization in a public way, especially if  such mistakes create a public, long term illusion.

The 19^th century process of persecution against Judge within the Adyar Theosophical Society is extensively documented in the book The Judge Case, by Ernest Pelletier (published by the Edmonton Theosophical Society, Canada, in June 2004) and in other books.

click to download PDF of magazine

The accusations were based on a campaign of rumours. They seem to have been used as a tool by those who aimed at attaining political power within the organization. No actual, valid proofs were ever presented against Judge. The Judicial Committee appointed to examine the matter declared it could not decide on the issue (on the basis that there was little evidence against WQJ, AQ Eds). Yet  Judge was never declared innocent by Annie Besant’s Society.  It is felt by some that the 21^st century may be a nice occasion for truth to be restored. 

Although 2010 is only the fifth year since the yearly letters began, organizers say that there has been growing sympathy for the cause among members of the Adyar Theosophical Society, in the United Kingdom and elsewhere. According to the organizers, it is easy to see that the Adyar Society has only to gain from accepting the truth, in this and in other matters as well.

Every letter in defence of William Q. Judge has been and should be open. It should also be as widely circulated as possible among one’s friends and co-students, or in publications in one’s local language, so that the vindication of Judge takes place at the grass-roots level, as long as the international leaders of the Adyar Society are unable or unwilling to act.  These letters are also a way of celebrating Mr. Judge’s life and work for the cause of humanity.  They stimulate the movement’s ability to learn from its own mistakes.  They  help people realize not only  that the Founders deserve Respect, but also that it is a duty and a privilege for anyone to actively defend them every time they are unjustly attacked, whether from within or from without the theosophical movement. 

Each in his or her own way, style and words, students will suggest for the fifth time next April 13^th that Adyar should publicly admit that Judge was innocent of any wrongdoing – or else open the Adyar Archives and show any existing proofs of his mistakes. 

The letter-effort is also a celebration: April 13^th has been chosen for it is Judge’s birthday.

E-mail messages and phone calls to Adyar are good ideas as additional means of expression; but  it is felt that the efficiency of an air mail letter is greater.

Envelopes must be addressed to

Mrs. Radha Burnier, President, The Theosophical Society, Adyar, Chennai 600 020, India.

Whenever possible, signed copies of the letters to Adyar should be sent to the air mail address indicated below. Mrs. Radha Burnier – the president of the Adyar Society since 1980 – has sent  kind answers to some of the letters, and the correspondence to Adyar has been discussed in previous editions of “The Aquarian Theosophist” and other theosophical magazines.

More information on the subject – including the first reactions from Mrs. Burnier to the Letters – will be found at

www.esoteric-philosophy.com

Those interested in taking part of the chain of letters may also write to  lutbr@terra.com.br

… or by air mail to:  C.C.Aveline, Caixa Postal 5111, Ag. Brazlândia,

CEP 72.701-970, Brasília, DF, Brazil

Click for PDF of AQ magazine

With the approach of springtime we enter a new season of reviews looking into important events in the Life and Work of Mme Blavatsky and how these now affect the vitality of the Theosophical Movement in 21st c. and the robustness of the social, scientific and religious reforms that were and still remain in the hearts of so many.

We start with a contemporary article on the wills made by HPB before she died in London in 1891 and what may have happened following her death.  It is based on the research by the author of “The Judge Case” and is in that book, reproduced here. 

Also in this edition is a Wiki review of the Anugita, which will be serialised in Supplements.  The Anugita is a work of ageless practical esoteric instruction often quoted in original theosophical writing, with only one hard to find translation.

These two articles come well recommended – to understand the history of the movement is a vital part of the work, so if you are inclined do feel empowered to print and distribute the PDF to your study group or those who may be interested.

Namaste! 

The Editors 

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The Wills of Helena P. Blavatsky

A Mystery about H.P.B. and events in London, 1891 

Shortly after reviewing “The Secret Doctrine” Annie Besant joined the Theosophical Society on March 10th, 1889.  Besant had made a name for herself as one of England’s finest orators and her abilities were needed by the growing Society.

Besant showed great promise as a student of Theosophy and was soon sitting at H.P.B.’s side acknowledging her as her new guru. She was quickly brought in as a pledged member of the Esoteric Section. Just one month before her death H.P.B. appointed Besant (April 1st, 1891) as the Chief Secretary of the Inner Group of the Esoteric Section and Recorder of the Teachings, [1] and arranged for her to go to America to meet William Q. Judge and deliver Blavatsky’s message to the American Convention held April 26th – 27th, 1891, as her special delegate. 

At the time Besant accepted that Judge was an Occultist, a view she later discounted. On May 8th Blavatsky died in London while Besant was on her way back from America. 

Besant had sailed for England on May 6^th and, upon receiving word of Blavatsky’s death, Judge followed on May 13^th, 1891. Olcott would not sail from India until June 15^th. Evidentiary facts have been gathered and are presented here for consideration regarding that period between Blavatsky’s death on May 8^th and the time of Judge’s arrival in London on May 21^st, 1891. 

19 Avenue Road where HPB died

Blavatsky executed her first Will before she left India in early 1885. According to Olcott she drew up a Will on January 31st, 1885.

…

click to download PDF of magazine

…

Olcott stated:

“The witnesses were P. Sreenivasa Row, E.H. Morgan, T. Subba Rao, and C. Ramiah. It contains a clause to the effect that she wishes her ashes to be buried within the compound of the Headquarters at Adyar; and another request that annually, on the anniversary of her death, some of her friends should assemble here and read a chapter of the ‘Light of Asia’ and one of ‘Bhagavad Gita’.” [2]  

This is the Will and Testament which is being kept at Adyar to this day, and considered Blavatsky’s official Will.  

But it was not the Last Will and Testament she executed.

A second Will was drawn up in March 1887 while Blavatsky was living in Ostend with Countess Wachtmeister, who looked after her needs. Ten days before leaving Ostend she lost consciousness while sitting in her chair. Sylvia Cranston recounts from Wachtmeister’s notes:

“When the lawyer, doctor, and consul arrived, they found a joyous party. The doctor kept repeating, ‘But she should be dead, . . . she should be dead.’  He had never known a case in which a person in such condition recovered.  The drawing of the will went smoothly until the lawyer learned HPB had left all her worldly goods to the countess and nothing to her relatives. Fearing the countess had exercised undue influence on her mind, he objected, but HPB vehemently opposed. Madame Gebhard, to avoid a scene, gently informed the lawyer, ‘perhaps when you know the amount which Madame Blavatsky has to will away, you will have no further objections to making the will as she desires, for had Madame Blavatsky died, there would not have been sufficient money to pay for her funeral expenses’.”

“The party broke up several hours later. Departing, the American consul laughingly said: ‘Well, I think this is enough fatigue for a dying woman!’ [3]” 

Wachtmeister continued:

“I will add that I never saw that will again. After HPB’s death at Avenue Road, London, on May 8, 1891, I went to Ostend to see the lawyer and asked him what had been done with the will. He told me that after my departure he had given the will to HPB. I suppose that she must have destroyed the deed, as it was never found among her papers.” [4]

Blavatsky’s second Will, although very different from the first in content, has one element of similarity – both Wills were drawn up at moments of her pending death.

At the end of March 1889, a few months after “The Secret Doctrine” was published, according to Cheiro, a famous palm reader who was in London at the time, Blavatsky invited him to visit her one evening at Avenue Road. Blavatsky had deduced from evaluating her own palm that her life was nearing its end. She apparently contacted Cheiro to verify her conclusions and give her a time frame in which she could expect the inevitable. Again according to Cheiro, Blavatsky thanked him after his reading and said, “Your warning will do me good, for I will now put my papers in order and prepare in earnest for the short time that lies before me.” [5] Although a third Will has never been acknowledged, it can be assumed from Blavatsky’s supposed comments that she was taking this seriously and that she would take the time to draw up another Last Will and Testament.

In her 1887 Will, Blavatsky had apparently left nothing to Olcott and nothing for Adyar either; all was to go to Countess Wachtmeister who was looking after her night and day and receiving no compensation in return. H.P.B.’s circumstances had changed drastically since then and a very different Will was needed to reflect this new status. Judge had become her most trustworthy supporter and the most dedicated to the CAUSE. Blavatsky eventually came to realize that her own Master had initiated him in 1884 and she depended on Judge for the many tasks she needed done. In one of her letters she wrote: “I trust Judge more than anyone in the world. . . .” [6]

Recognizing Blavatsky’s involvement with Judge in all aspects of theosophical work, and the fact that Besant had only recently joined the Society, it would seem reasonable to assume that Blavatsky would not have designated Besant as the main benefactor in her Will. Olcott mentioned that when he had arrived at the London headquarters on September 4th, 1889, he “found Mrs. Annie Besant living in the house, having just come over from the Secularists into our camp, with bag and baggage”. [7] Besant claimed, and declared some months after Blavatsky’s death, that she was “the person who arranged H.P. Blavatsky’s business affairs in England” [8] during that time. It would be reasonable to expect, therefore, that Besant was the person in charge of Blavatsky’s Last Will and Testament and would have known where to find it after her death.

It is reasonable to deduce that Blavatsky drafted a new Will sometime after Cheiro’s visit and also to assume that Blavatsky drew up her Last Will and Testament circa August 1890 when a Deed of Trust was executed in which Annie Besant’s property at 19 Avenue Road was officially vested into the hands of trustees as a headquarters for the British Section.[9] It was agreed at the time that -

“On the one hand, it was not right to have left the house in Mrs. Besant’s name, and on the other, Madame Blavatsky’s health precluded it being in her own name.” [10]

Once again Blavatsky’s  health was a major concern.

Following are several reasons why a third Will is a possibility:

1)  On July 27th, 1886, Blavatsky had offered Judge her royalties from “The Secret Doctrine” and “Isis Unveiled”.

2)  In August 1886 Blavatsky asked Judge to help her get her royalties from J.W. Bouton for her “Isis Unveiled”. She protested that the money was being sent to Olcott at Adyar while she needed the funds to survive (See “The Judge Case”, E. Pelletier, Chronology, Aug. 22, 1886 entry for more details).

3)  Olcott mentioned years later in “Old Diary Leaves” that “she also offered to turn over her share of the Theosophist to Judge and make him her successor.” [11]

4)  When Blavatsky wrote her second Will she wanted Wachtmeister to have all, but her “Secret Doctrine” had not been published yet, nor had the Esoteric Section been formed.

5)  When Olcott, a lawyer, finally declared six months after Blavatsky’s death that there was a Will, he carefully worded his speech at the Sixteenth Convention and Anniversary of the Theosophical Society at Adyar. He stated:  “In the will that she executed here, she left me everything and offered her sister the copyrights to her books. . . .” [12] [Italics added, EP]
      He not only omitted any reference to the 1887 (second) Will, he carefully avoided mentioning the words “Last Will and Testament” when proclaiming Blavatsky’s Will. (Years later in “Old Diary Leaves” he did write that “she executed what proved to be her Last Will and Testament. . . . 31st January 1885.” [13]). Also, in the published transcript of this Will there is no mention of copyrights being offered to her sister.

6)  Blavatsky had subsequently made arrangements regarding her share of the net profits from the sale of her books (in 1888 and 1890) and they did not include monies going to Adyar. [14]

7)  In the interview by William Mulliss in October 1926, Besant claimed that she had been appointed H.P.B.’s literary executor. [See “The Judge Case”, E. Pelletier, Appendix H for full text.] In “Rebirth of the Occult Tradition”, Boris de Zirkoff wrote: “As far as English Law is concerned, a Literary Executor can be appointed only in a Will.” [15] It is possible that Besant was in fact appointed Literary Executor – in a Will that would have been executed after she became associated with Blavatsky.

8)  It would have been out of character and imprudent for Blavatsky not to have had a new Will executed to reflect changed circumstances.

9)  If Blavatsky did destroy the second Will, as Wachtmeister speculates, she would not have done so without another Will to replace it, as it is obvious after reading “Why I Do Not Return To India” that she would not leave everything to Olcott and Adyar as stipulated in her first Will.

The interesting question which arises is, what was Judge so concerned about that he would send a telegram from New York, on May 9th, to 19 Avenue Road telling the members there to “Do nothing till I come”? [16]  This was done shortly upon receiving word of Blavatsky’s death and only a few days after Besant’s departure from New York on May 6th, 1891.

Blavatsky had appointed Judge as “my only representative for [the Esoteric] section in America” on December 14th, 1888. On December 25th, 1889, she appointed Olcott as her “Sole official representative for the Esoteric Section in Asiatic countries”, although Olcott’s position appeared to be mostly in an administrative capacity. Neither was in England at the time of Blavatsky’s death. Judge, who H.P.B. claimed  “had been a part of herself and of the Great Lodge ‘for aeons past’ ” [17],  felt very responsible for preserving the integrity of the E.S. materials. H.P.B. had reinforced this in her circular “Notice” of August 9th, 1890, in which she stated that all orders in E.S. Instructions issued in the U.S. would only be through Judge or directly by herself. This would have been reason enough to spring Judge into action and immediately send that telegram.

Edmund Garrett, Editor of the “Westminster Gazette” and a friend of Besant, reported that “Avenue-road was at first inclined to resent this ukase”, [18] that is, an official order, having the force of law. Interestingly, this telegram of Judge’s is mentioned by various authors [19] but it never appeared in any official theosophical periodicals of the time. The telegram appears to have been expurgated.

By the time Judge arrived in London on May 21st, Besant was already wearing Blavatsky’s ring and Blavatsky’s body had been cremated. Was Judge the one who was supposed to receive H.P.B.’s ring after her death? There is sufficient information included in the Chronology and Appendix A to cover the details surrounding this ring. It will not, therefore, be repeated here.

No Will was ever presented to Judge while he was in England. He may not have known at that time that there was a Will but likely expected there would be. Judge had represented Blavatsky in other legal matters before and would therefore have found it strange that he was not presented with her Will while in London. Some years later, Besant admitted that she destroyed very important documentary evidence in her possession related to the “Judge Case” stating, “I destroyed all the letters I had received from Mr. Judge, as I could not carry them with me round the world. . . .” [20] Could it be that Blavatsky did have a third Last Will and Testament and that it suffered the same fate?

The Mystery Will

Olcott did not arrive in London until nearly two months after Blavatsky’s death. Upon word of her death Bertram Keightley went to Colombo on May 21st, 1891, where he was to meet Olcott on the 28th. [21] However, Olcott only arrived in Colombo on June 10th, from Adelaide, met Bertram and sailed on to Bombay. They left Bombay on a French steamer on June 15th and reached Marseilles on July 2nd. When they arrived in London, on July 4th, they were greeted by Judge who took them to headquarters at 19 Avenue Road “where [Olcott] had an affectionate greeting from Mrs. Besant and other residents of the house.” [22]

Olcott described what happened shortly after he arrived:

“Mrs. B. and I visited the bedroom of H.P.B., and, after a time of solemn meditation, pledged ourselves to be true to the Cause and to each other. The death of my co-Founder had left me as the recognized sole centre of the movement, and it seemed as if the hearts of all our best workers warmed towards me more than they had ever done before.” [23]

There are no reasons to not take Olcott’s description of events at face value, although the incident does seem rather strange. A few days later he stated:

“I passed some time alone in her room, and I received there what was necessary for my guidance in the future; I may simply say, in one word, the gist of it was that I should continue the work as though nothing whatever had happened. . . .” [24]

One does wonder if Olcott gave all the details of the event or did he purposely leave out some very important information – information that would have undermined Olcott’s authority and the whole Adyar organization that he had built. Apart from the loss of his “chum”, could the contents of a possible third Will have contributed to Olcott’s melancholy after her death while he was in London? Judge realized a few months later, when the two of them were in California, that something was troubling Olcott. He included in a cable to Besant on October 26th, 1891: “There is something wrong with H.S. Olcott.” [25] 

Serious questions arise concerning what occurred in H.P.B.’s bedroom. Why wasn’t Judge included in this little private parley? Why were none of the other residents at headquarters invited into Blavatsky’s room with Olcott and Besant? Why Blavatsky’s room at all?

Olcott first met Besant the night of his arrival in London, September 5th, 1889, when he came to settle his differences with H.P.B. regarding the E.S. and other matters. Besant, a Secularist at the time, had just joined the ranks of the Movement. Olcott immediately took to her and thought she was “a natural Theosophist”. Ten years later he recalled an incident that transpired that evening:

“She had not, I believe, made one public discourse in support of Theosophy, nor had she said one word of the sort during the conversation between her and H.P.B. and myself. . . . I recollect taking her then by the hand and saying, just at parting: ‘I think you will find yourself happier than you have ever been in your life before, for I see you are a mystic and have been frozen into your brain by your environment’.” [26] 

Olcott quickly became an admirer of Besant’s lecturing abilities after listening to her on a number of occasions.
Now, after having met barely two years prior, they forged an alliance that was only jeopardized once, shortly after Blavatsky’s death. What kind of tête-à-tête did they have to suddenly come out from Blavatsky’s bedroom pledging allegiance to each other and to be true to the Cause? Which Cause? Based on the premise that there was a third Will, this would have been the most opportune time for Besant to hand it over to Olcott. Besant, living in the same house as Blavatsky and looking after her business affairs, may well have been the only person who knew of the existence of Blavatsky’s Will.  Perhaps when she arrived in London from New York she immediately read the Will, pondered upon its contents, and wondered what to do with it.

Again presuming the third Will existed, in all probability after reading it Besant was determined to show it to Olcott first, since he was the President of the Society, and let him decide what to do. Besant must have felt it her duty to personally hand over Blavatsky’s Will to him. She appeared to believe at the time that the Esoteric Section was part of the whole Society and that Olcott as its President was, therefore, “the only one who represents the mission from the Masters themselves”. [27] This belief becomes even more evident when reading her statement and resolution at the Annual Convention at Adyar in 1894. [28]

Supposing that in Blavatsky’s Will there was nothing bequeathed to Olcott or to Adyar, would that not have been of concern enough to Besant for her to wait until Olcott’s arrival to determine what to do next? And she was not about to question her perception – her truth.

Shortly after joining the Society Annie Besant gave two lectures at the Hall of Science, August 4th and 11th, 1889, on “Why I Became A Theosophist.” There she described her loyalty to truth as she saw it.

“An imperious necessity forces me to speak the Truth, as I see it, whether the speech please or displease, whether it bring praise or blame. That one loyalty to Truth I must keep stainless, whatever friendships fail me or human ties be broken. She may lead me into the wilderness yet must I follow her; she may strip me of all I love, yet I must pursue her; though she slay me yet I trust in her; and I ask no other epitaph on my tomb but “She tried to Follow Truth”. [29]  [Italics added]

Following up on the possibility that there was a third Will, could the Cause that Olcott and Besant both adopted following their tête-à-tête have been to maintain the status quo of the Theosophical Society as she envisioned it was and to which Olcott had dedicated his life’s work? The premise that in this probable third Will Blavatsky made Judge one of her benefactors, but not Adyar, would have been reason enough for Besant and Olcott to have pledged allegiance to each other. This Will was their little secret. If Besant did hide the supposed Will until Olcott saw it, would Olcott not have felt a deep sense of gratitude toward her? How could Olcott ever repay her for having saved the Society – Adyar, which he considered to be the center of the Theosophical Movement. Olcott’s actions certainly lend credence to this probability and he certainly supported Besant as much as anyone could thereafter. As mentioned earlier, Olcott would likely have found some very disturbing information in Blavatsky’s Will – information he decided would never be revealed and it never was, but there is sufficient evidence to establish the probability that a third Will existed and that Olcott chose to withhold it.

Judge might have suspected that Blavatsky had another Will when he sent that telegram on May 9th, but he apparently never made a fuss about it. Judge may not have cared much about a Will; his main concern was the CAUSE.

Like H.P.B., Judge was fully aware that Olcott’s Executive responsibility was centered from the first on being the President and that his authority was mainly exoteric. Judge, on the other hand, although closely involved with exoteric matters, was mainly concerned with the Esoteric and was loyal to the Theosophical CAUSE and to its great Teachers. Olcott was always concerned with promoting and sustaining the headquarters as the center of the organization. He seemed to lose track of the original CAUSE and of the main objectives while still believing that he was following orders from the Masters and was loyal to H.P.B. In a letter to Olcott in April 1885 she paraphrased K.H. as saying that Olcott had managed to save the Society’s body but had lost its soul.
NOTES:

[1] The title conferred on Besant by H.P.B. was nothing more than that of  “Chief” Secretary to take notes just as one would for any other meeting. There was no occult status to this position other than that her notes would have been the ones kept on record. This position  would be the first step taken for training in her role as pupil. Besant never actually recorded a meeting of the Inner Group. She missed meetings, and then H.P.B. died.

[2] “Old Diary Leaves”, Fourth Series (1910), p.418; “The Theosophist”, Vol. 60, February 1939, pp.355-360; “The Theosophist”, May 1892, Supp. p.lix..

[3] “H.P.B.”, by Sylvia Cranston, p.321.

[4] “Reminiscences of H.P.B.”, p.64 (Quest, 1976) or pp.77-78 (1893).

[5]  “Mysteries and Romances of the World’s Greatest Occultists”, by Cheiro (Count Louis Hamon), London: Herbert Jenkins Limited, 1935; p.178. Also see Fohat magazine, Vol. 5, Spring 2001, p.6.

[6] “Irish Theosophist”, Vol. 3, June 1895, p.156.

[7] “Old Diary Leaves”. Fourth Series (1910), p.171.

[8] “The Theosophist”, Vol. 13, March 1892, Supp. p.xlv.

[9] “The lease of 19, Avenue Road, purchased for 1,600 pounds  in 1883, was given to H.P.B. in 1890 by the then owner, and by H.P.B.’s wish was at once vested in the hands of trustees. . . . The lease was burdened with a mortgage . . . the responsibility for this remaining with the donor of the lease. A cheque for [405 pounds, 16s, 11d.] was given to Annie Besant [by a theosophist who requested anonymity] last month, and paid by her to the mortgagees, thus releasing the property.” (“The Vahan”, Second Series, No. 2, September 1, 1891, p.7.) In December 1896 Olcott named some of the prominent financial supporters: “The Blavatsky Lodge acquired permanent premises in Avenue Road, through the abundant generosity of Mrs. Besant, the Countess Wachtmeister, the Messrs. Keightley and others. . . .”. See “General Report of the 21st Anniversary of the T.S.”, 1896, p.15, and “A Historical Restropect – 1875-1896 – of the Theosophical Society”, p.14.

[10] “General Report of the 15th Convention and Anniversary of the TS”, 1890, p.59. In “A Short History of the T.S.”, p.257, Ransom writes this as having taken effect in August 1889. The “General Report”, however, states that  “in the early part of this year [1890] . . . the Theosophical Society had become possessed, through Mrs. Annie Besant’s generosity, of the lease of her house as its Head-Quarters . . .”, p.58. Alterations were undertaken and additions built. The headquarters were inaugurated July 3rd, 1890. “The Theosophist”, Vol. 11, August 1890, pp.661-662.

[11] “Old Diary Leaves”, Third Series (1904), p.379.

[12] “General Report of the 16th Convention and Anniversary of the TS”, 1891, p.49.

[13] “Old Diary Leaves”, Fourth Series (1910), p.418.

[14] See “The Judge Case”, Ernest Pelletier, Chronology, Apr. 4, 1888 and March 9, 1890 entries.

[15] “Rebirth of the Occult Tradition”, pp.65-66.

[16] See “The Judge Case”, E. Pelletier, Chronology, May 9, 1891(est.) entry.

[17] “Irish Theosophist”, Vol. 4, March 1896, p.115.

[18] “Isis Very Much Unveiled”, 2nd ed., p.28.

[19] For example: Arthur H. Nethercot mentions this telegram on p.357 in “The First Five Lives of Annie Besant”. His references are “The Theosophist”, July 1891; “Bright”, pp.20-21; Williams, “The Passionate Pilgrim”, p.204. We do not have the reference for Bright and the latter is mentioned on p.205 not 204; the first reference does not exist in “The Theosophist”.

[20] “The Case Against W.Q. Judge”, p.82.
 
[21] “The Theosophist”, Vol. 12, June 1891, Insert in Supp. at p.lxxi.

[22] “Old Diary Leaves”, Fourth Series (1910), pp.301-303.

[23] “Old Diary Leaves”, Fourth Series (1910), p.303.

[24] “The Theosophist”, Vol. 12, September 1891, p.707.

[25] “The Case Against W.Q. Judge”, p.42.

[26] “Old Diary Leaves”, Fourth Series (1910), p.172.

[27] Annie Besant’s “Address of Welcome to the President-Founder”  at the First Annual Convention of the T.S. in Europe, held in London, July 9th and 10th. 1891. “The Theosophist”, Vol. 12, September 1891, pp.705-706.

[28] “General Report of the 19th Anniversary of the TS”, 1894, pp.39-46.

[29] “A Short History of the T.S.”, p. 257.

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The above text is an excerpt from the book  “The Judge Case, A Conspiracy Which Ruined The Theosophical CAUSE” by Ernest E. Pelletier (Edmonton Theosophical Society, Edmonton, Canada, 2004.)

See  pp. 351-353 of its “Supplement”.  The text has been published also by FOHAT magazine, Canada, Winter 2008 edition.

www.filosofiaesoterica.com
www.esoteric-philosophy.com

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As we approach the winter solstice on 21st December with the inner forces coming into balance in the laya state, it is the winter transition or pralaya at the trough of the annual cycle.  Meanwhile on the outer plane, much of the other world rushes into celebrations of Christmas with its periodic Saturnalian excess.

Students of the perennial philosophy, who must live and work in both worlds, remembering they are in it but not of it, and like the earth they also strive to pass through the ‘laya’ into a new state.

We start this month’s AQ with an extract from Theosophy Watch on a simple meditation for transcending that which holds us back (on p 1), followed by the second excellent piece on chelaship (p 2).

There is much more besides, on “sleep paralysis” that affects perhaps as many as one in 20 people (p 5 – are you one?), on the ethical power of consumers, especially relevant at this time of year (p 6), on water found on the moon (p 7) and pictures of monsters of the oceans (p 8).

Wishing all our readers a fruitful New Year,

The AQ Editors

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Realizing Buddha Nature

“The Self is the Friend of Self and Also Its Enemy” – W. Q. Judge

Esteemed Tibetan Buddhist Scholar and Teacher Anam Thubten Rinpoche’s Message of Infinite Love Resonates in Turbulent Times.

“If we are still wondering how to awaken, I suggest that we meditate now and then and focus on the following question:

‘What is holding me back from realizing my true nature, my Buddha Nature?’

Sandy Frazier

“This is a very powerful inquiry. I am sharing this based on my own meditation practice. This is one of my favorite meditations because it always takes me to the place where I cannot blame anybody or anything for my lack of awakening.

“When we open our hearts and let go of all of our theories and speculations, when we are not distracted even by spiritual fantasies, when we simply wholeheartedly and courageously inquire into what is holding us back, that is all that we need to do.

What’s Holding Us Back?

“Or we can just ask the truth, ‘What is holding me back from awakening right now?’ Either way we can’t find any answer because there is nobody there. There is nothing holding us back and that’s why we never really find any answers.

“Next we might ask, “If there are no obstacles holding me back, then why am I not awakened right now?” And when we look we realize that we are attached to our thoughts.

“That’s all that is happening. Samsara is nothing more than our identification with thoughts. That’s all there is. There is nothing there except thoughts.”

from “No Self, No Problem” by Anam Thubten, edited by Sharon Roe, published by Snow Lion Publications.
Curtsey of http://theosophywatch.com  The Mystic Power posted on Dec 15, 2009 by theosophywatch

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Dear Readers

There is a quiet revolution going on in our engagement with schools.  The difference one knowledgeable person – a retired School Principal – can make to the life chances of hundreds of pupils is extraordinary.  It’s inspired, careful work.  Read about it on page 1.

‘Qualifications for Chelaship’ starts on page 2, on “the power of the Adepts over forces of nature… and their goodness and their solicitude for the welfare of the race”.

There’s lots more inside: on growing wheatgrass, the dangers of MSG in our diet and an announcement from a new study group in Toronto Canada – have a look inside and spread the word.

Grateful thanks to you all for your contributions and making the AQ what it is.  Why not do a little propaganda of your own – if you feel like it, print it off and pass it around.

The Editors

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A Quiet Revolution 

by Ann Colburn, “Once Upon a School” http://onceuponaschool.org/stories/232

[An inspiring account of how one person’s work can affect the life chances of many pupils in the critical teenage years at school.  Ed]

I have always been dismayed by the discrepancy between the poor educational opportunities of low-income students in the inner-city in contrast to that of affluent students in private education…

One of the biggest problems for students in inner-city schools is setting goals for after graduation and making a practical plan for reaching those goals.

Far too many students do not make it to graduation and the result is a huge pool of under-educated young people, too many of whom end up stuck in poverty in dead-end jobs or in jail.  I wanted to help inner-city students dream a positive future and create a viable plan to achieve their goals.

What we did

The director of the Academy of Finance (AOF) at Manual Arts High School noticed my work with a few of his students who had been chosen for the One Voice Scholars program. 

He asked if I would be willing to work with his whole class of seniors to enable them to reach goals similar to the One Voice scholars.

He offered me class time in his block schedule to work with the entire class and encouraged me to meet with students one on one to create a plan tailored to each student’s dreams, needs and individual situation.

Manual Arts High School, 4131 S Vermont Ave a few blocks from the ULT in LA, USA.

Each year for the seven years I have worked with the program, I have expanded my understanding of how to help these students succeed. I now reach out to students beginning in 9th grade to help them to see that college and a better life is in their future…

In the larger school, fewer than half of entering freshmen graduate. Of those who do graduate only 15% or so go to college. In the AOF program, 99% graduate and 90% go on to college.

The remaining students enroll in trade programs. One or two have gone into the military.  We have not had to find much funding for our college program, since it is run by volunteers …

In general the AOF students fund-raise constantly for better classroom equipment, textbooks, desks and even a culminating senior trip to Washington DC.

~ End ~

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Dear Readers

Welcome to this month’s AQ,  and thank you for all your contributions over the summer months.  We start with “Degrees of realized knowledge” - its simple, direct theosophy speaks to the heart.

Have a look what else is inside:

Contemplating “What is War?”  on p 3 … it comes to mind that the coming together of something good with something bad is a very creative moment.

“Oriental Philosophy & Literature” by H.P.Blavatsky p 3, “since human nature is ever identical and as there is but one Absolute Truth,  it is possible to effect a reciprocal alliance for the research of that basic Truth.”

The rival to the Bible, p 6. The scattered parts of what is probably the oldest known Bible are being reunited for the first time. It is markedly different from its modern equivalent. What’s left out?

Solar Plane flies day & night with no fuel, no pollution, p 6. Swiss adventurer Bertrand Piccard has unveiled a prototype of the solar-powered plane he hopes eventually to fly around the world.

The Financial Crisis and the Role of Managers, p 10, a Correspondent writes from Austria on “Understanding the Human Element in Economic Crisis” and the role managers are playing.

Conference opening panel

On p 11 there a some early pictures from the ULT Conference in LA and a paragraph on ‘The AQ and you’ and other selections.

Wednesday Study class before the conference

Wisdom In Action, p 12, has the timeless advice ’Do not try to open up conscious communication with beings on other planes… danger lies that way and because of the power and disposition of the dark forces to simulate beings of Light.’

If you can, please do print off a copy (double sided, if the printer does it) and leave it out for others.  Spread the word, we may only be a few, but “a little leaven leaveneth the whole lump”, or as science has it, ”the hundredth-monkey effect”.

Happy reading,

The Editors

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Degrees of realized knowledge

“I have found that doing what comes, with all my heart, mind and strength, in time brought me to another place and opportunity and always to a better advantage.

“I have seen in many the attitude, “I don’t like this,” or, “I must have something better”, lead to perpetual change, dissatisfaction and poor results, invariably. 

swan by ancient temple

“On the other hand, I have seen those whom neither sickness nor any other cause could deter, nor diminish their courage and efforts, gain success, the reason being that no opportunity was overlooked and no effort too great for them.  It was really an unconscious fulfilling of karma on their part. 

“Both are interwoven and interblended at every point.  The student should see clearly that his present existence is his opportunity to live and learn as well as learn to live to the best advantage;  it contains and presents the opportunities which, if rejected, will come before us in one form or another until we realize that a step forward can be taken in no other way than by over-coming obstacles and thus, defects.  How wonderfully and perfectly this works.”    (R Crosbie)

Robert Crosbie opened up a way for all students to work for Theosophy and Humanity regardless of conditions or abilities.

He showed us that we do not need to depend on leaders but that each one can take hold of the ideas and begin the journey on the path.  The path of service, study and application.

The platform of U.L.T. is open to all who wish to work in promulgating and understanding the writings of  H.P. Blavatsky and W.Q. Judge. 

From whatever place our karma has put us we prepare for talks or presentations of Theosophy, we study to prepare to facilitate a group meeting, we contemplate the three fundamentals or declaration so as to be better able to answer questions.

This is difficult to do and Robert Crosbie aids the student.

“We can get rid of our hindrances only by following the Path…what we need to do is forget our estimation of ourselves, be that good or bad, and just work on.  We shall find more strength and larger opportunities as we move along that road.”

He knew very well that our karma and our work in Theosophy are not separate and that there is great knowledge and progress when they are interblended.

_________________

Robert Crosbie 1849 - 1919

It is the understanding of Theosophy that opens up the mind to see the truth in all forms and to discern that truth from dogma.  Dogma feeds the personal man and makes him comfortable.  This kind of comfort silences the inner life which depends on an unrelenting search for Truth.

Our evolution, our awakenings will be by individual effort.  U.L.T. gives all students the opportunity to take up this work in earnest. 

It is not about waiting for an adept, great teacher or leader to come in our midst, or to look about for such a being, but it is about each student taking hold of the Ideas presented by H.P.B. and W.Q Judge and working to be the better able to help in the cycles ahead.

It is not an easy path, this path of “self induced and self devised effort”. It  takes into account all lives and beings visible and invisible and cannot exclude anything or anyone.

The weekly meetings and daily work of U.L.T. give a framework for this effort.

All can begin in some small way.  Each one determining the effort for themselves.  This kind of self-determined obligation and the mutual support offered by a group of students gives aid in checking, testing and verifying all the ideas presented in Theosophy.

“…ULT is more closely akin to a journal of ideas than to an organ given over to agreement as to duties, responsibilities, and opportunities.  The ideal aim in ULT is to stir the initiative of anyone who may feel moved to contribute his thoughts to a journal, to seek to serve the ends for which it stands, from his own unique vantage point, just as anyone, likewise, may enter into the work of the ULT,…. 

“To implement this end… had best be a brotherhood symbolized by organically growing objectives, rather than by objectives fixed in constitutional definition.  Just as Judge’s “Path” was an organic growth, a fruition of years of Theosophical study, so it is the aim of ULT to provide a place and an atmosphere conducive to the Theosophical unfoldment…

“This is in truth an “absorbing” and “lofty” work.  Constant vigilance is necessary, but the vigilance of self-examination, not the vigilance practiced by those who feel the weight and destiny of a complicated organization upon their shoulders. 

“Self examination when practiced by working members, serves automatically as encouragement to the pondering of philosophical principles.  One who seeks truth concerning himself, also, learns that something new can be gained each day from a study of…. the Three Fundamental propositions in “The Secret Doctrine”. 

“This sort of meditation – upon one’s own present stance in relation both to degrees of realized knowledge and degrees of self-admitted ignorance, in relation to Theosophy – constitutes the real strength of ULT.”

[from a contributor, with extracts from Theosophy Vol. 46 page 241]

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Venus - the morning and evening star

The Supplement contains the full text of the new play about the  three Theosophical Founders in 1875 – in it William Q Judge is given a leading role with a monologue at the end that finishes:

“Brothers and Sisters… this Society must not fail.  It will not fail. 

As you’ve just heard, we are entering a New Cycle with all the opportunities that it offers! Humanity has a choice; it can either move further down that road to where its goals are wealth, possessions and selfish gratification, or up towards a Golden Age of compassionate love and the true joy that comes from an awareness that none of us are separate but integral parts of the whole of Nature…

So, though many attempts will be made to break our resolve through slander, malice and deliberate distortions of what we are attempting to teach – and, more importantly, to show by the way we live – it is only indifference that can seriously weaken our cause.  

To study what The Masters have given us is a privilege.  What individually you do with that privilege is up to you.

Remember, when we have gone on, you will be the Society’s advocates; you will be its emissaries.  And remember too that wonderful phrase – our “Inner Abiding Presence”. Draw comfort from the thought of its existence, or – dare I say – from its realisation.”

The play is written by Alan Hughes from the London Adyar TS and its even-handed view of the founders is most warmly welcomed to the AQ. 

Justice for Judge:

The Supplement also contains a so far unreported letter from Canada to the Adyar TS’s International President  from Bruce Mac Donald, that unpicks some of the obstacles at Adyar in restoring Judge’s good name. 

Further it points out the responsibilities of the TS to ‘live the life’ - through impersonal and enlightened leadership which is so clearly needed as an example in these days of drab materialism: in it is asked:

“What is Adyar doing in order to point people in the right direction [not more material progress but a spiritual message]?   William Q. Judge could very well hold the key of a Theosophical Renaissance.”

With best wishes,

The Editors

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