IN Sept., 1875, a New York journal published the following
notice:
"One movement of great importance has just
been inaugurated in New York, under the lead of Col. Henry
S. Olcott, in the organization of a society to be known as
the Theosophical Society. The suggestion was entirely unpremeditated,
and was made on the evening of the 7th Sept., in the parlours
of Madame Blavatsky, where a company of seventeen ladies
and gentlemen had assembled to meet Mr. Geo. H. Felt, whose
discovery of the geometrical figures of the Egyptian Cabala
may be regarded as among the most surprising feats of the
human intellect. The company included several persons of
great learning, and some of wide personal influence. The
managing editors of two religious papers; the co-editors
of two literary magazines; an Oxford LL.D. ; a venerable
Jewish scholar and traveller of repute; an editorial writer
of a New York morning paper; the President of the New York
Society of Spiritualists; Mr. C. C. Massey of England; Mrs.
Emma Hardinge Britten and Dr. Britten; two New York lawyers
besides Col. Olcott; a partner of a Philadelphia publishing
house; a well-known physician; and, most notable of all,
Madame Blavatsky herself comprised Mr. Felt's audience.
"After his discourse an animated discussion ensued.
Col. Olcott briefly sketched the present condition of the
spiritualistic movement, the attitude of its antagonists — the
materialists — the irrepressible conflict between science
and the religious sectaries; the philosophical character
of the ancient theosophies, and their sufficiency to reconcile
all existing antagonisms. ...He proposed to form a nucleus,
around which might gather all the enlightened and brave souls
who were willing to work together for the collection and
diffusion of knowledge. His plan was to organize a society
of occultists, and begin at once to collect a library and
diffuse information concerning the secret laws of nature,
so familiar to the Chaldeans and Egyptians, but totally unknown
to our modern world of science. It was unanimously voted
to organize the proposed society [Page 4] forthwith. Col.
Olcott was elected temporary President, and a committee appointed
to draft a constitution and bye-laws.
“On the 30th October the bye-laws were amended and
adopted. November 4-th the council held its first meeting,
and on November 17th Col. Olcott delivered his inaugural
address to the Society."
In this way began the Theosophical
movement, a movement destined to become world-wide; and whose
work is to unite all peoples of all creeds on a common platform
of Truth, to hold them together by a soul-realization of
the Oneness of all Humanity, and to lead those karmically
prepared up to lofty heights of soul development.
Spiritualism
had already proven to the world the existence of soul, or
conscious soul; the reality of continued life and the existence
of realms invisible to the physical eye, but clearly defined
to the psychic vision; it had given a glimpse of the powers
latent in man. But spiritualism was only a step towards the
truth, an awakening merely. It was necessarily very little
above the materialistic level; moreover, it catered to idleness
by relying upon inspiration instead of effort; and, worse
than all, it led its votaries to surrender their birthright
of individuality with its limitless potencies to the caprice
of illusive beings oft-times of the lowest mental and moral
calibre. The need of the time was a philosophy which necessitated
long and arduous training, resulting, not in visions, but
in complete self-knowledge, self-mastery, and consequent
power over the inferior orders on the psychic and physical
planes. A philosophy including all these
possibilities and more has been given to the world by the
Theosophic movement.
For a period of four years the Society in New York made apparently
but little progress; however, a great work was going on;
the future workers were preparing themselves, and the plan
of the Masters was slowly unfolding. In London a Society
was organized; so that foci of spiritual energy were set
up in the centres of the Old and the New World. Thought was
stimulated at other important points; yet the Light from
the East seemed to come with fitful and feeble gleam. Ere
its quickening. rays
could vivify the earth the land of Light must be awakened
from its lethargy. The darkness of ignorance, indifference,
and degradation cast over India by her Mohammedan conquerors
must be dissipated; the rank weeds of materialism and irreverence
sown in India's mental soil by her Christian masters must
be uprooted. India had a literature, a philosophy, a practical
method for developing the latent possibilities of man as
a spiritual being, yet her children ignored these treasures
and allowed them to be perverted and defiled by ignorant
materialism.
To the West was given the noble work of arousing
from their lethargy the sons and daughters of India; and
by this effort the West wins the [Page 5] spiritual lore
of the East through which the nations of the earth shall
become One.
A United States officer, Col. Olcott, who had won his rank
in the war for the emancipation of the black slave, by profession
a lawyer and journalist, and Madame Blavatsky, a Russian lady
of extraordinary mental power, erudition, and world experience,
accept the mission. Thus, in the very inception of the Theosophic
organization, woman leads the way, she points out to man
his duty; and in Theosophic teachings we hail the glorious
dawn of sex-equilibration.
A Russian and an American are
the founders of the Society — representatives of the two youngest
nations of modern times. Is this a significant fact or merely
a coincidence ?
The finger of historic prophecy points to
Russia as the home of the sixth Sub-Race, and to America
as the cradle of the sixth Root-Race. Is there not an occult
meaning to this apparent coincidence ? In fact, the entire
plan of the T .S. reveals the working of occult laws too
far-reaching to be grasped by aught save intuition. December
1st, 1878, the founders began to prepare for India, and sailed
December 17th, 1878. Immediately on arriving at Bombay they
hired a bungalow and declared their principles At first it
was very slow work. The world could not understand that sane
people could give up country and friends to devote themselves
to such a wild scheme as the union of the Indian peoples
and a resurrection of their dead literatures and religions.
What will they gain by it ? There must be some ulterior purpose.
Universal Brotherhood is a myth. If the scheme were to
minister to the physical wants of the Hindoos then it would
be comprehensible. Such were the comments. Some looked upon
the pioneers as fanatics; others, and these were in the majority,
decided to consider Madame Blavatsky as a Russian spy.
However,
friends were made; Madame Blavatsky was already known by reputation
to some influential people, and Colonel Olcott was provided
with an autograph letter of introduction from the President
of the United States to the foreign Ministers and Consuls
of America. Some enthusiastic Hindoos joined the cause; among
others, later on, Damodar K. Mavalankar, a rich young Brahmin,
who became the secretary in succession to Mr. Seervai, an
educated Parsi gentleman. Mr. Sinnett, the editor of one
of the most influential and widely circulated journals in
India, attached himself to the work; and during all the persecutions
to which the founders were exposed, he has been a firm friend,
adherent, and defender. [This gentleman has done much
to popularize Esoteric philosophy, and his work, “Esoteric
Buddhism " is indispensable to every student ]
October 1, 1879, appeared the first issue
of the Theosophist [Page 6] (monthly magazine), with Madame Blavatsky
as Editor. Enough money from the Founders' private resources was laid
aside to keep the magazine running for one year. The review
of the year 1879-1880, published in the magazine, tells us
that in four months it had become self-supporting. The second
year saw it circulating in India, Ceylon, Burmah, China,
Persian Gulf, Great Britain, Ireland, France, Spain, Holland,
Germany, Norway, Hungary, Greece, Russia, Australasia, South
Africa, West Indies, North and South America. Brahmins, Buddhists,
Parsees, Mohammedans, Christians, Spiritualists, Jews, hailed
it with gladness, for in it they found fundamental religion.
The learned among them contributed their best thought, so
that the magazine soon became a rich treasure-house of Oriental
Philosophy and Mysticism, as well as abroad platform of Universal
Brotherhood in religious thought. The Editor's aim from the
first has been " The union of creeds in the religion
of Truth".
In this magazine the Founders clearly state the objects of
the Indian Mission to be, first, To form this union of peoples
and creeds; second, To awaken a love for the old literatures
and religions of India, and to bring to light the knowledge
concealed in their symbols and allegories. They further announce
that their society will not meddle in any of the internal
questions of a doctrinal nature. They say decidedly, " The
T .S.
was not organized to fight Christianity especially, nor is
it a propaganda of anyone religious sect. It is a society
of seekers after truth, and pledged to the work of disseminating
whatever truths it discovers, whether in religion, philosophy,
or science." Its motto is, "There is no Religion
higher than Truth".
The learned and influential among
the Hindoos, assured as to the motives of these strange missionaries,
began to investigate. The work appealed to their patriotism;
to all that was highest in their souls ; and soon pandits,
rajahs, and princes wished to unite in the cause.
Colonel
Olcott, though a professed Buddhist, was invested with the
Brahminical thread by the Brahmins, an honour by them considered
as the highest possible mark of respect and friendship, and
a testimony to the tolerance and altruism of the founders.
The founders are invited to Ceylon, 1880. This island is
preponderatingly Buddhistic; although the primitive pure
teachings of Gautama have
been sadly perverted.
Colonel Olcott, in his clear, decided
way, declares that the founders of the Theosophic movement
cannot, nor will not, propagate the idolatrous
perversions of primitive Buddhism fastened upon the Church
in Ceylon by Tamil dynasties. Truth, not superstition, is
the aim of Theosophy. This declaration made them all the
more welcome to the people of Ceylon. In 57 days, seven T
.S. Branches of Buddhist laymen were formed, one [Page7] ecclesiastical council
of Buddhist Priests, and one scientific Society.
Altogether several hundred members, numbering among them
two rajahs, five great chiefs, and all the learned Buddhist
priests in Ceylon, joined. The Buddhist High Priest, Sumangala,
became President of the new Ecclesiastical Committee, and
a Vice President of the whole Society. This high dignitary
received Col. Olcott into the Buddhist Church, and authorized
him to admit others. The Ceylon Section prospered largely;
it has Sunday Schools, two newspapers, and also headquarters
of its own
in Colombo, Galle, Kandy and Ratnapura. In less than two
years these strange missionaries had made a deep impression
upon the thinking minds of the Far East, and had created
a strong impulse towards Brotherhood in that land of Caste.
At the general meeting at Allahabad, December 15, 1880, Mr.
Hume, C.B., expresses himself as follows
:— “This
much I have gathered about the society, that one primary
and fundamental object of its existence is the institution
of a sort of Brotherhood in which, sinking all distinction
of race and nationality, caste and creed, all good and earnest
men, all who love science, all who love truth, all who love
their fellow-men, may meet as brethren, and labour hand in
hand in the cause of enlightenment and progress."
Some months before the press had realized the importance
of the movement. The Pioneer (Allahabad) of April 28, 1880,
had the following notice: —
“The progress of their
work (Theosophist) is well worth attention, quite apart from
all questions as to the relative merits of creeds. Europeans
have come to India either to make money or convert the people.
The T .S. founders have come because they are filled with
a loving enthusiasm for Indian religious philosophy and psychological
science."
The Ceylon Times, June 5, 1880, speaking of the mission of
the founders, says:
“As regards the object in view
in coming to India, we cannot see that any other result but
good can come of honest endeavours to bring about a better,
a closer intimacy in thought, word, and action between the
various races to be found in the East, especially between
the governing and the governed."
The learned societies of the East recognise the T .S. Society
as their ally and co-worker. In The Theosophist of January,
1881, we find that the T .S. had made official alliances
with the Sanskrit Samaj of Benares, that is to say, with
the most distinguished body of orthodox Sanskrit pundits
in the world; also with the Hindu Sabha of Cochin. This Hindu
Sabha is composed of native gentlemen in high official positions
in various states of Southern India. [Page 8 ]
In 1880 the Literary Society of the Benares Pundits tender
Colonel Olcott the following testimonial: —
" We,
the Pundits of Benares, certify that Col. H. S. Olcott, Pres.
of the T .S., has come to India with the view of trying to
aid in reviving our science and philosophy. His acceptance
of the Honorary Membership of our Literary Society, the due
consideration paid by him towards Oriental science and philosophy,
and his just and unaffected inclination towards the Vedic
truths and principles have encouraged us to present him with
a certificate stating the close ties which he has formed
with our Society.
(Signed) " Ramer Misra Shastri,
Balkrishner Acharaya, M.A."
The leader of the Adi Brahma Samaj, Babu-Rajnarain Bose,
writes in the following strain:
"It is the marvel of
marvels that a stranger should come from the far, far West
to India solely to rouse her from the sleep of ages, and
work as a Hindu with Hindus for the regeneration of the Hindu
nation. Had the system of Purana writing been still in vogue
this strange event would have been narrated in striking allegories."
In
August, 1881, Col. Olcott published a "Buddhist Catechism
according to the Canon of the Southern Church". This
Catechism was approved and recommended for use in Buddhist
schools by H. Sumangala, High Priest of the Sripada and Galle,
and Principal of the Parivena (Buddhist College). This dignitary
made an address in its praise, as did several other priests.
Sumangala ordered 100 copies for the use of the college.
The first edition was sold immediately, and the Catechism
has now reached the thirty-seventh thousand and fifteenth
edition, and been translated into seventeen or eighteen Eastern
and European languages.
A query may here arise as to whether Col. Olcott and Madame
Blavatsky are Buddhists; and if they are Buddhists, is not
the T .S. Buddhistic ? In an address given at Colombo, Ceylon,
Col. Olcott is reported to have said, in answer to a similar
question — "As to ourselves, Yes and No". " As
to the Parent Society, it may be called Buddhistic". That
this reply was incorrectly reported, is stated in a footnote,
which says—" The Parent Society cannot be said
to be Buddhistic since it numbers among its members Christians,
Mahomedans, Hindus, Parsees, Materialists and Spiritualists.
The fact that the Founders are Buddhists does not affect
the Society." Damodar K. Mavalankar writes :— “ Since
I have become a F .T .S., I am a better Aryan. I have heard
my Parsee brothers say they are better Zoroastrians. Buddhists
write often to the Society that the study of Theosophy has
enabled them to appreciate their religion the more. They
can read their religious books between the lines." A
Christian Theosophist could say the same. [Page 9]
But to the question, "Are you a Buddhist ? " the
lecturer answered "yes and no". “Yes", as
far as the fundamental principles are concerned; "no" in
regard to the superstitions which have degraded it; the dust
and slime of ages of ignorance which now hide the original
beauty. So might he have answered of Brahmanism, of Christianity.
Yet it must be confessed that on account of its clear teachings
concerning Karma, Soul Progress, and Nirvana, its spirit
of loving tenderness, its marriage of profound philosophy
with practical duty, Gautama Buddha's doctrines
appeal more to the disciple eager for attainment than those
of any other religious system.
In 1882 the founders made a tour of India, and the account
of their progress reads like a fairy tale. Everywhere the
people receive them enthusiastically, dignitaries entertain
them, and T .S. Branches are formed at every stopping-place.
The Indian Mirror of Calcutta, March 1882, in a few words
describes the feelings of the Hindoos towards the T .S.
"Col.
Olcott, Pres. of the T .S., is now at Howrah. He has come
direct from Berhampore, where he was received by the nobility
and gentry
with demonstrations of joy and gratitude for his most valuable
services to the natives of India."
At Calcutta, the Maharajah Jotendro Mohun Tagore, C.S.T.,
gives a grande soirée in honour of Col. Olcott, and entertains
Madame Blavatsky, who arrived six days later. The Bengal
T.S. is then organized.
The people of Guntoor sent a petition
to Madame Blavatsky begging her to come to them with the
Colonel. She consented, although the trip was almost impracticable
for a lady. The people received them with great rejoicing.
A bungalow erected by the late Dewan of the Rajah of Venkatagiri
was given up to them. The house was profusely decorated with
greenery and flowers, and brilliantly illuminated. At the
main entrance to the compound rose an arch bearing the inscription " Welcome
Theosophists." At the house porch another arch welcomed
the Founders. The Oriental imagination outdid itself in homage.
Verses
were sung invoking the blessings of Heaven upon those who
had forsaken their native land to help those who had swerved
from the path of the Vedas. Madame Blavatsky is called an
incarnation of Lakshmi, and to Colonel Olcott is attributed
the might of Indra's Kulesa. This child-like and exaggerated
admiration reveals the depth of gratitude in the Hindu heart
for their first foreign friends. India had been for ages
a magnet for the adventurer, the conqueror, the despoiler;
but now at last friends have come who love India for itself,
and love its people as brothers.
At Madras the Founders were gladly welcomed. The Madras Times of April 24 or 25, 1882, thus describes their arrival at
that city: — [Page 10]
“THEOSOPHISM AT MADRAS. — Madame
Blavatsky and Colonel Olcott, the well-known founders of
the Theosophical Society in Bombay, arrived at Madras on
Sunday morning at nine o'clock. In anticipation of their
arrival, the natives assembled, and made arrangements to
give their visitors a formal reception at five o'clock in
the evening. Accordingly, at the hour fixed, the native community
mustered strong at the pier, among whom were the Hon'ble
Rajah Gajapathi Row, the Dewan Bahadur Ragunatha Row, and
several leading members and merchants of the community. Boats
went out to meet the steamer, the one destined for the visitors
tastefully decorated. After an interchange of compliments
and much cheering, the visitors were ushered into a saloon
carriage, afterwards to a carriage and four, and driven to
the residence fitted up for them. ...The Deputy Inspector
of Schools read the following address: ”We, the undersigned,
who entertain great respect for you, welcome you to the capital
of Southern India. We need hardly express our appreciation
of your valuable services for our country, and we trust that
your advent here will be a means of placing within our reach
the advantages afforded for investigating the mysteries of
nature and psychical powers latent in man.' "
At Madras,
the Founders subsequently established their headquarters.
Adyar, a suburb of Madras, still continues to be the centre
of the Theosophical Society.
The year 1884 saw in Asia 91 branches and 17 schools, including
a night school for labourers at Dumraon, Behar, and a girls'
school in Guntoor District. Something had also been done
for the physical needs of the suffering; a hospital at Lucknow,
and two Homeopathic Dispensaries, one at Bombay, one at Bareilly,
testified to the earnestness of the Fellows of the Brotherhood
of Humanity. A fund for the permanent support of headquarters
was started. “ This fund is still growing and it is
hoped that in time it will pay the expense of propaganda
as well as the maintenance of headquarters. Hitherto, all
excess of expenditure above the small sums received from
dues and charters has been met by the private means of the
Founders " (Mr. Judge, in the Path).
The Treasurer's Reports, audited and published in The Theosophist,
and other Official Reports, show that the Founders expended
largely. A. 0. Hume states in a letter to the Saturday Review,
September, 1881, that to his certain knowledge Col. Olcott
and Madame Blavatsky had spent on the Theosophical Society
over £2,000 (10,000 dols.) more than its total receipts.
And he adds, “The accounts have been regularly audited,
printed, and published, so that anyone may satisfy himself
on this head."
Yet these people have been called adventurers.
India is now awakened, and the Founders turn again to Europe.
[Page 11] Col. Olcott was sent as the special commissioner
of the Sinhalese nation to London to obtain redress for the
Buddhists of Ceylon, who had suffered in a riot in 1882.
Duty shone clearly, and pointed to the West, so on the 20th
February the Founders, accompanied by Mohini M. Chatterjee,
M.A., P .L., secretary of the Calcutta Branch, and Mr. B.
.J. Padshah, Fellow of the Elphinstone College of Bombay,
sailed from Bombay for Marseilles. They visited France, England,
Scotland, Rhenish Prussia, Saxony, Wurtemburg, and Bavaria,
and sub-missions were sent to America and Egypt .
Col. Olcott, in his address to the Convention of 1884, thus
describes the results of the tour: —
“Upon our
arrival at Marseilles we found awaiting us pressing invitations
to visit various branches and accept the generous hospitality
of friends and well-wishers. We first visited Nice, on the
shore of the Mediterranean. While there we were the guests
of Lady Caithness, Duchess of Pomar, Honorary President of
the Paris Branch. Madame de Pomar's social position brought
us into connection with many persons of distinction, among
them a number of Russians. From the latter I heard that Madame
Blavatsky's name was now sounding throughout Russia as a
most brilliant writer; and that her novels and letters from
India about Hindu philosophy, traditions, sages and science
had created a wide interest in this country and its people.
We had several meetings to discuss Theosophy at Madame de
Pomar's house, with the result that a number of influential
persons became members of the Society. From Nice we went
to Paris. Representatives of the French Press, authors, physicians,
men of science, and lovers of occult research came to see
us and discuss Theosophic questions; some even making the
journey to Paris from distant
cities. We had three nominal branches in France, but finding
that it was not expedient to maintain the separate organizations,
I issued a special order to cancel the charters of two of
them, and concentrated all our strength into the branch of
Lady Caithness and Madame Emilie de Marsier — that most
devoted, loyal, and energetic lady and Theosophist.
Leaving Madame Blavatsky in France, I crossed over to London
on the 6th of April. The membership of the London Lodge more
than doubled, I believe, during our stay in London. In the
month of July I went from London to Edinburgh to organize
our Scottish Theosophical Society. On the 17th I lectured
at that ‘Northern Athens' to a large audience, who
listened to my exposition of Theosophy with attention. The
Secretary of the Branch, Mr. E. D. Ewen, is a man of rare
capacity in the department of mystical research, and is himself
endowed with the faculty of second ‘sight,' or psychic
perception.
"July 21 we held our Farewell Meeting in
London, and so great an [Page 12] interest had been aroused
in Theosophy that above five hundred persons met at Prince's
Hall, Piccadilly, on that evening to say farewell to us.
Among them were many people well known in the political,
literary, scientific, and artistic world.
“On the 23rd July I went to Germany; and on the 27th,
at Elberfeld, at the house of Mr. G. Gebhard, was organized
the Germania Theosophical Society, with Dr. Hübbe Schleiden
as President. Mrs. Gebhard was chosen as one of the Vice
Presidents of the new Branch. In company with Dr. Hübbe
Schleiden, Mr. Rudolph Gebhard, and Prof. Elliott Coues,
F.T.S., of the Smithsonian Institution at Washington, D.C.,
U.S., I made a tour through a large portion of Germany, gaining
members for the German Branch.
"On the shores of the lovely lake of Starnberg in Bavaria,
Baron Carl du Prel, the philosopher and author, Prof. Gabriel
Max, Baron Ernst von Weber, President of the International
Anti-Vivisection Congress, Count and Countess von Spreti,
and other important persons joined the Society. Du Prel has
written works upon Spiritual Philosophy of the highest importance.
One, ‘Philosophie der Mystik,' is a reflex of the Vedanta.
Madame Blavatsky, with Mohini Chatterjee and several London
Theosophists, joined me, August 17th, at Elberfeld, and we
remained the guests of M-r .and Mrs. Gebhard for several
weeks." Col. Olcott returned to India in October. Madame
Blavatsky remained in Europe until November.
This tour gave a strong impulse to Theosophic work, and established
closer relations between the East and the West. Several Europeans
joined the executive staff at headquarters. Nevertheless,
1884 was the year of the great Coulomb scandal. The storm
only showed the strength of the organization, the fidelity
of its members. The T .S. had endured many storms before,
but the attacks had come from enemies without, now they came
from traitors within.
Any sketch of Theosophy would be very incomplete and inaccurate
without noting the many and varied persecutions endured by
the Theosophical Society. All of these were directed at one
person — Madame Helen P. Blavatsky's enemies felt intuitively
that if she were destroyed the Theosophic movement would
lose its inspiration, its greatest teacher; so the Powers
of Evil concentrated their forces upon her. Never was woman
more vilified, more misrepresented. While in the United States,
a year
previous to the inauguration of the Society, a famous spiritualistic
medium circulated against her charges of so gross and reckless
a nature, that they carried their own refutation with them.
Moreover, the author of “Isis Unveiled" could
claim the respect of the thinking world in spite of calumny.
[Page 13]
Scarcely have the Founders arrived in India, than Madame Blavatsky
was "shadowed" by the Government as a suspected
Russian spy. No plots or counter-plots came to light, and
in time the persecution ceased.
Then the Missionaries, goaded
by the extraordinary success of the Theosophists, cry "Adventuress" — "Adventurer".
Col. Olcott, with his clear, commonsense, stops the slanderous
cry by the publication of
letters, certifying his own position, and more especially
the standing of Madame Blavatsky. Here is one from St. Petersburg: —
"I certify by these presents that
Madame. H. P. Blavatsky, now residing at Simla (British India), is from
her father's side the daughter of Col. Peter Hahn, and granddaughter
of Lieutenant-General Alexis Hahn von Rotten stern Hahn (a
noble family of Mecklenburg, Germany) settled in Russia,
and that she is from her mother's side the daughter of Helene
Fadeew and granddaughter of Privy Councillor Andrev and of
the Princesse Helene Dolgorouki; that she is the widow of
the Councillor of State, Nicephore Blavatsky, late Vice-Governor
of the province of Erivan, Caucasus.
(Signed)
" Major-General Rotislaw Fadeew, of H.I. Majesty's Staff,
joint-Secretary of State at the Ministry of the Interior,
St. Petersburg, 29, Little Morckaya, 18th September, 1881."
Again, A. O. Hume, late Secretary of the Government of India,
certifies that "Helene P. Blavatsky's father’s
mother married after her first husband's death Prince Vassiltchikoff.
General Fadeyeff is her mother's youngest brother. Her aunt,
Madame de Witte, and all the family are well known to Prince
Dondoukoff, Governor-General of Odessa. Prince Emil von Sayn
Wittgenstein, cousin of the late Empress, was an
intimate friend of hers (Madame Blavatsky)".
A letter
from Madame N. A. de Fadeef (aunt of Madame Blavatsky), a Christian
lady of high rank and spotless character, to Col. Olcott,
testifies to the high character, powerful mind, and strange
gifts of her niece, Helene Blavatsky.
The publication of these letters put a stop to the slanders.
There was a lull until Sept., 1884, when the Christian College
Magazine took up the Coulombs, and published in their columns "The
Collapse of Koot Hoomi”. Madame Coulomb had known Madame
Blavatsky in Egypt, and had there befriended the latter after
a shipwreck in the Mediterranean, while she was waiting remittances
from her father.
When the Founders had established themselves at Madras; Madame
Coulomb and her husband, now paupers, again appeared. Madame
Blavatsky took the pair in for charity, until Col. Olcott
could find the husband employment. [Page 14] Madame Coulomb
acted as housekeeper at headquarters, and her husband as
general utility-man. Both pretended to be ardent Theosophists,
Madame C. especially being most zealous.
By this time many
of the Fellows had been favoured with letters mysteriously
precipitated on rice paper, and signed by a Mahatma or Master,
and phenomenally produced. At headquarters a cabinet had
been specially set aside for the reception of these missives,
and called "The Shrine".
To those who have an extended psychic experience, these letter
phenomena will not appear more extraordinary than many other
occurrences, and the laws and process of precipitation are
easier to understand than the super-human cleverness necessary
for imposture. But the majority are so determined to ignore
any plane other than the grossly material that they are ever
eager to cry fraud; and, unfortunately, those who do believe
in that which is above the sense plane are so afraid that
a "miracle " will be done outside of their fold
that they are just as ready to re-echo the cry. Hence, when
Madame Coulomb asserted that the mysterious letters were written
by Madame Blavatsky, the Missionaries took up the Coulombs,
and forthwith began a crusade of calumny against Madame B.,
and, through her, against the Theosophical Society. The so-called
exposure took place in September, 1884, both the Founders
being then in Europe.
Mr. Brown, B.L., of Glasgow, Scotland, attached to the executive
staff at Adyar since 1883, declared in his address before
the Convention of 1884 that, notwithstanding Madame Blavatsky
and Col. Olcott were absent in Europe, and that the Coulombs
had been expelled from the Society, yet the phenomena at
the headquarters, i.e., letters from Mahatmas, had continued
as before. Other gentlemen attested the same fact. The continuance
of the letter writing during the absence of all parties concerned
in the so-called fraud is proof positive of their authenticity.
The calumny did good instead of harm. At the Convention in
December of that year the delegates numbered 99, as against
58 of the preceding year; the influx of guests was so great
that tents had to be erected in the compound. The official
report of the Convention states as follows: " There
was remarkable unanimity in the Convention, and it was evident
that the recent attack on the Society had the effect of drawing
its members closer together."A committee of the ablest judges, lawyers, and responsible
citizens was appointed to make a patient and thorough investigation
of the charges against Madame B., and also to advise her as
to the course to be pursued by her. Madame B. desired to prosecute.
The committee, having weighed all the evidence and examined
the letters, declared Madame B. to be innocent of fraud. Their
report ran as follows:
— "Report of the Committee
appointed by the annual Convention of the T .S. to advise
Madame Blavatsky as to the best course to be taken by her
with reference to [Page 15] certain letters published in the
September and following numbers of the Christian College
Magazine.
" Resolved: That the letters published in the Christian
College Magazine under the heading 'Collapse of Koot Hoomi'
are only a pretext to injure the cause of Theosophy; and
as these letters necessarily appear absurd to those who are
acquainted with our philosophy and facts ; and as those who
are not acquainted with those facts could not have their
opinion changed even by a judicial verdict given in favour
of Madame Blavatsky, therefore it is the unanimous opinion
of this Committee that Madame B. should not prosecute her
defamers in a court of law.
(Signed)
" Norendo Nath Sen, A. J. Cooper-Oakley, Franz Hartmann,
M.D.,
S. Ramasamier, Naoroji Dorabji Khandalevalla, H. R. Morgan,
Maj.-Gen., Gyanendra Nath Chakravarti, M.A., T. Subba Row,
Navin K. Bannerji, P. Sreenevas Row, R. Ragunath Row,
Rudolph Gebhard, P. Iyaloo Naidu, S. Subaramannia Tyer ."
" The Report was received with deafening cheers. Already
many letters and telegrams had been received from branches
not represented and absent sympathisers, all expressing the
deepest respect for the Founders and confidence in Madame
Blavatsky."
The Society was proof against slander and
treachery.
Franz Hartmann, in his address to this Convention,
said: "The real enemies of the T .S. are not the Coulombs,
nor the Missionaries, nor the Psychic Investigation, but
those lukewarm and indolent members who, after joining the
Society, become idle and useless. The so-called enemies have
done more for our benefit in six months than a thousand supine
members could have accomplished in 25 years. A vote of thanks
would be only a small recompense for them. I would (were
I rich enough) erect a monument in the compound of the Society
to the Society's enemies." These words apply to the
situation today, 1889, just as forcibly as they did to that
of 1884.
What the Coulombs and Missionaries were to India, some recent
European traitors have been and will be to Europe and the
United States. The treachery is far greater, being so much
nearer the centre, hence we may expect far higher results.
Some may here object that it seems strange that one endowed
with powers such as Madame Blavatsky is known to possess should
choose her friends and helpers so badly. But has she a choice?
Karma is inevitable law. It may be through Karmic law that
she must be thus defamed, and the defamers must work out
their Karma, as must the Society. A great Master once said: " It
is necessary that evil come unto the world". And that
Master himself was betrayed by a friend and co-worker. [Page 16]
Col. Olcott declares the law now operating
throughout the Theosophical Society results in the defection of many
and the discouragement of the remaining. "There is", he
says "an element of natural selection at work in our
membership, by which the indifferent, the indolent, the vain,
the selfish, the morally timid, the unspiritual weed themselves
out, perhaps turn hostile, and the staunch and true remain." This
law may seem strange to those unacquainted with occult processes,
but nearly every
branch has some experience of the kind. Sometimes, indeed,
an entire branch will drop out of existence, the pure elements
re-appearing in another branch, while the impure are lost
sight of. One thing is clear , namely, that disciples of
Theosophy must learn to rise far above personality. Not a
shadow of this delusion must remain. Truth must be accepted
for truth's sake, not because of the personality setting
it forth. We, Theosophists, are not followers of any person,
no matter how great, but of Truth and Truth alone.
The mighty
ones may disappear, the stars fall from heaven, yet Truth
remains. Let us hold it fast.
The Coulomb case had scarcely subsided when the Psychic lnvestigating
Committee decided that Madame Blavatsky was a fraud, hence
the entire Theosophic scheme was a baseless fabricated vision.
Those to whose consciousness occult phenomena were facts
smiled at the decisions, just as they would have done if
a society of blind men had denied the play of colour of the
aurora. Those who endeavoured to realize the idea of Universal
Brotherhood merely said, " What does it matter ? Truth
cannot be killed by a decision". Theosophy extended
its influence as if the Psychic Investigating Committee had
not existed. Its subsequent ratio of annual growth has been
double what it was before the raid.
The last and cruelest
blow has been the defection of one of the most noted English,
and one of the cleverest and most scientific American Theosophists. " How
are the mighty fallen!" Ignorant indeed are we of the
workings of Karma! It is pitiful to see such defections,
yet the occult law of accentuation must be remembered. As
for the result, nothing could have been more beneficial in
the way of strengthening and consolidating the
organization.
In spite of these persecutions, or perhaps because of them,
Theosophy has steadily progressed. Col. Olcott expressed
the truth very beautifully when he said, " Nature has
provided that the seeds of some of the most valuable plants
shall be carried to otherwise inaccessible new places of
germination by the sweep of the storm-wind. So have our enemies,
by their very violence, done our cause the like inestimable
service."
Madame Blavatsky returned to Europe in 1885
on account of health, and Europe needed her inspiring presence.
From the time of her arrival [Page 17] a new era began for
Western Theosophy. Last year, 1888, the reports show that
as many new members have been added to the Society as in
all the twelve years preceding. The United States last April
numbered twenty-six branches, Europe thirteen. Several others
contemplated. The year 1888 also saw the publication of the
Secret Doctrine, a literary wonder of the age. This work
alone places he writer, Madame Blavatsky, in the first rank
of intellectual phenomena. Lucifer, her new magazine, appeared
in the fall of 1887. New York already issued a monthly magazine,
The Path, The Theosophical Siftings, usually known as the
T.P.S., date from 1888. Thus if a judgment may be inferred
from the great interest already shown in Theosophic subjects,
the next few years will see a great increase in numbers and
activity. [ December, 1888, there were 129 branches in
India. An Oriental library has been
founded at the Adyar headquarters. It contained in 1888 460
volumes in Sanskrit,
inclusive of MSS., 260 volumes in other Indian languages,
besides a fine collection of Western thought. In 1889, it
had increased its list as follows: Sanskrit, 1,245 volumes; sundry other Asiatic languages, 272; Pali, 60; Japanese,
1,469. Total, 3,046 volumes in the Oriental section of the
library, in addition to about 2,000 more in the section of
Western literature.
Col. Olcott accepted an invitation to
visit Japan, and his tour in that country has been very successful]
Is Theosophy Occultism ? and are the Founders adepts ?
Theosophy
is not occultism, though occultism is Theosophy. The Founders
declare themselves very strongly upon this point. The Theosophist of January, 1881, in an editorial résumé of the year
1880, entitled " A Year of Philosophy," says:— " Before
closing, one word must be said in correction of an unfortunate
impression that has got abroad. Because our pamphlet of rules
mentions a relationship between our Society and the 'Mahatmas',
many persons fancy that these great men are personally engaged
in the practical direction of its affairs; and that in such
a case, being primarily responsible
for the several mistakes that have occurred in the admission
of unworthy members and in other matters, they can neither
be so wise, so prudent, nor so far-seeing as is claimed for
them. It is also imagined that the President and Corresponding
Secretary (especially the latter) are, if not actually Yogis
and Mahatmas themselves, at least persons of ascetic habits,
who assume superior moral excellence. Neither of these suppositions
is correct, and both are positively absurd. The administration
of the Society is, unless in exceptionally important crises,
left to the recognised officials, and they are wholly responsible
for all the errors that are made.
"Col. Olcott and Madame Blavatsky do not pretend to
asceticism, nor would it be possible for them to practise
it while in the thick of the struggle to win a permanent
foothold for the Society in the face of every possible obstacle
that a selfish, sensuality-loving world puts in the way." [Page 18]
While at Simla in 1880 Madame Blavatsky
was made an instrumentality for the production of physical phenomena such as the invisible
transportation of material objects. This concession to human
weakness was made doubtless by "those who know" to
arouse an interest in psychic possibilities in people completely
engrossed in materiality.
A similar concession had previously been made in New York.
It was simply a means to an end, and when that end was accomplished
the means were abandoned as useless. The eye-witnesses to
the Simla phenomena published an account in the Pioneer,
and the manager of The Theosophist, during Madame Blavatsky's
absence, copied the Pioneer's article into the magazine.
In the issue of January, 1881, Madame Blavatsky publishes
a letter of regret that the article had appeared in The Theosophist,
and at the same time enters a formal protest against the
hankering after wonder-working.
Here are her own words, copied from the said letter and protest: " In
common with all who have made any study of Occult Science,
we have the greatest repugnance to the fame of a worker of
wonders or miracles." Again she says: " Let it
be understood that Madame Blavatsky deserves no credit for
the Simla phenomena, which were understood to have been done
by quite a different person".
One questioner asks boldly, " Do
you (Madame B.) or Col. Olcott undertake to teach this wonderful
Vidya to anyone anxious to learn ? " " No " is
the decisive answer.
The Theosophist of January, 1881, has
the following editorial notice:
"If we have had one,
we certainly have had a hundred intimations from strangers
that they were ready to join at once if they could be sure
that they would shortly be endowed with 'siddhis’ or
powers to work occult phenomena. Now, not a majority, nor
even a respectable minority, numerically speaking, of fellows
of the T .S. are students of occult science, or ever expect
to become adepts. The Founders have never consented to be
taken as religious leaders; they repudiate any such idea,
and they have not taken, and will not take, disciples."
Can anything be plainer ? No equivocation, no subterfuge,
no alluring bait held out to the unwary. The Founders of
the Theosophical movement have never once accredited to themselves
occult powers, never posed before the world as adepts, nor
even as religious leaders. They never promised occult attainments;
witness the article on Practical Occultism by Madame Blavatsky
in the Lucifer of April, 1888, which article crushed many
fond hopes of would-be adepts. But they have devoted wealth,
life, and good name to the sublime effort of bringing the
world to a realization of Truth, of Unity, of Universal Brotherhood.
Herein lies the test of the True. When a teacher, no matter
how great, sets himself up as endowed with great powers,
as an initiate, an adept, a Christ — beware! The false rings
here, not the true. [Page 19]
If he promises to TEACH (for coin) occultism, to endow his
disciples with marvellous powers, Beware! still more! for
he is ignorant as well as false. Occult powers cannot be
taught any more than genius can be imparted by lessons at
so much an hour.
The occultist becomes an occultist by virtue
of accumulated Karma in that line, and few there are who
have thus progressed.
But the Theosophist is the honest seeker after Truth, the
wise and unselfish worker for Humanity, he who forgets the
one little Self in the great all of Selves. For him exists
no separation of country, class, or creed. All are one, and
that one Humanity, and Humanity is latent Divinity. The Theosophist
repudiates, not only in thought but in act, all selfishness;
the mad race for wealth, the profit gained at the expense
of a brother or a sister is not for him. A higher standard
of morality than ever before dreamed of is preached to Humanity: The morality of Selflessness. " What is
the Theosophic idea of wrong ? " writes an earnest F. T .S. " It
is any thought, word, or deed, which can injure anyone, self
included, either physically, mentally, or morally".
To abstain from wrong-doing is not sufficient, the Theosophic
code of ethics demands a positive good-doing — a life
devoted to others, not to self. Lo ! the moral code of Buddhism: —
To cease from all sin,
To get virtue,
To purify the heart —
This is the religion of the Buddhas."
And on these broad lines of ethics Theosophy ushers in the
dawn of Altruism. All hail to the glad New Day!
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