A 2011 Dialogue On the Karma
and
Dharma of the
Theosophical Movement
Carlos Cardoso Aveline
Front cover and opening page of “The Judge Case - A
Conspiracy Which
Ruined the Theosophical CAUSE”, a
hardcover, large-format volume with 1,007 pages and 71
photographs.
“If it wasn’t for the few, who struggle,
who try to reconnect with the Spirit of the
Original Program, there would be no hope at all.”
(Ernest Pelletier)
With friends and
readers scattered through different continents, Mr. Ernest Pelletier is one of
the most active members of the small but influential Edmonton Theosophical
Society (E.T.S.), which for twelve years (1997-2008) issued from Canada the
international magazine “Fohat”.
In 2004, the E.T.S. published Pelletier’s groundbreaking
book “The Judge Case”. This vast and
fully documented volume discusses the obstacles facing the theosophical
movement in the 21st century.
Some may think that Pelletier’s vision is not
optimistic enough: each reader must evaluate that. Pelletier is a lifelong worker
for the Cause, and his contribution - as that of the Edmonton Society - is
significant for the theosophical effort as a whole. Pelletier also sees the
narrow, uphill path ahead, and he points to it.
The following questions have been submitted to Mr. Pelletier
in written form, for publication in our associated websites.
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1) What is the background of your connection to the
theosophical movement?
In order to understand which perspective I’m coming from
it is important to understand some of the history of Edmonton Theosophical Society.
Here is a brief summary.
Firstly, it has been an honor for me in this life,
since the mid-1970s, to be part of the Theosophical Movement. I was never a
joiner of organizations but interesting circumstances at the time convinced me
that I should join the Edmonton Lodge. The teachings, as presented to me at the
time, covered a whole range of interesting philosophies, ideas and explanations
which immediately connected with my inner being. My mentor who had studied
Theosophical philosophy for many years was regarded in Canada as an authority on
“The Secret Doctrine”. He
always kept a low profile, but corresponded with the best minds of the time.
Here is part of what I wrote in my introduction to “The Judge Case: A Conspiracy Which Ruined
the Theosophical Cause” (TJC):
“When my wife and I joined the Society in 1977, through The Theosophical
Society in Canada, Edmonton Lodge (now Edmonton Theosophical Society), two
elderly gentlemen were the firm anchors of the group. The elder of the two,
Emory P. Wood, was a serious student interested in theosophical history and
completely dedicated to H.P.B., the Masters, and to the Original Program. The
other gentleman, Bertram J. Whitbread, a few years younger and just as
dedicated, was involved with the Esoteric Section (E.S.) and also associated
with a Lodge that had priests in the Liberal Catholic Church (L.C.C.). He
studied Alice Bailey’s writings as well. Group study was always centered on the
original teachings as presented by Blavatsky and the Masters, and these two
gentlemen, both sincere and serious students for over sixty years, maintained a
balance within Edmonton Lodge. I am grateful for the wisdom and guidance they
provided and the technique of study they taught us. Students were encouraged to
investigate everything and to determine the truth for themselves. It was
recommended that they start with an understanding of the original program,
its source literature, and its history before exploring other
concepts.”
Edmonton Lodge was part of the Theosophical Society in Canada, and the
T.S. in Canada was a member of the Society at Adyar. When Edmonton first joined
in 1911 we were chartered under the American Section as a branch society and
later amalgamated with T.S. in Canada when a Section was formed by Albert
Smythe and others.
2) W. Q. Judge is still little known by a great
part of the theosophical movement. What is the real importance of understanding
his life and work and benefitting from his example?
It has been noted historically that there was influence by the Masters
in the forming of the original Theosophical Society with its designated
Objects. The importance of three people gathered together with a common purpose
has been mentioned in various writings. It seems logical to conclude that H.P.
Blavatsky, Colonel H.S. Olcott and W.Q. Judge were destined to be the three
individuals providing the impetus for the Movement. How they came together is
outlined below.
Olcott and Judge were brought together through their legal practices
well before either met Blavatsky in 1874. Judge clarifies his early involvement
with Olcott before the formation of the Theosophical Society in a letter to
Casper L. Robertson where Judge explains the facts relating to the rumors
regarding Olcott, his marriage and divorce, stating “I myself attended to part
of this for him . . .”
According to New York County Court House, Olcott’s divorce was finalized
on December 28, 1874. Further research has revealed that Olcott’s law practice
serviced such clients as the New York Stock Exchange, the United States
Treasury, and the City of New York by way of the Corporation Counsel. The
Corporation Counsel served as New York City’s chief legal officers and acted as
legal advisors to the Mayor and all City agencies. Edward Delafield Smith and
later George P. Andrews both served as Corporation Counsel. W.Q. Judge worked
for both these men.
These facts provide us with some details regarding Judge and his early
relationship with Olcott and his family, before they met Blavatsky. It would be
prudent to recognize the fact, based on the evidence provided, that Judge knew
Olcott quite well, prior to Olcott’s account of the phenomena of the Eddy
family published first in the New York “Sun”
in the summer of 1874, and his articles in the New York “Daily Graphic” which were later
published as a book, “People from the
Other World”, in March 1875.
Judge explained that he had known Blavatsky since 1874 in his article “Yours
till Death and After, H.P.B.” where he wrote: “In 1874, in the City of New
York, I first met H.P.B. in this life.” This meeting would have occurred in the
fall or early winter of 1874 while Olcott was sending his reports to the New
York “Sun” and prior to
his 1875 book, “People from the Other
World”.
Blavatsky wrote in a letter to Franz Hartman that she was sent by the
Mahatmas “to America . . . and sent to the Eddys. . .” to expose what the
various knockings and apparitions at seances were and what they were not. She
settled in New York City and proceeded to the Eddy Farm in Chittenden, VT,
where she met Olcott.
When reading the official inaugural Minutes of the Society (included in TJC)
one quickly discovers three important facts. 1. That Col. Olcott proposed that
a Society be formed . . . 2. That upon motion from W.Q. Judge it was resolved
that Col. H. S. Olcott take the chair. 3. That it was also resolved that W.Q.
Judge act as Secretary. These resolutions don’t just happen by chance; they are
organized by people who are drawn together by common interests and special
circumstances. These facts cannot be denied - Judge was an integral part in the
formation of the Theosophical Society in 1875.
One of the important reasons to take Judge’s involvement in the theosophical
Cause seriously is made plain by HPB herself. In 1886, commenting on Judge’s
magazine, “The Path”, she
described it as “pure Buddhi”. In 1889, speaking in the third person about
Judge, she stated “W.Q.J. is part of herself since several eons” and that he was the link between “American
thought & the Indian - or rather the trans-Himalayan Esoteric Knowledge”.
This alone makes it clear Judge was an integral part of the plan. It was
acknowledged among those who knew him intimately that he was never known to
have ever lied. Influential business people who defended him claimed that Judge
could have anything he wanted from them but asked for nothing, and gave
selflessly of himself. In spite of the persecution he suffered over the false
accusations against him, the worst he could say after the years of torment was,
when speaking of Annie Besant, “I pity her in her next life”.
3) Why should students read Judge’s books and
writings in the 21st century?
One can definitely benefit from studying both his writings and his
exemplary attitude and life. As mentioned previously, it is clear that he was
closely involved with the forming of the Theosophical Society. I maintain that
his deep involvement within the Society was purposely kept low-key so as to not
draw too much attention to him as he progressed on his spiritual path. In
October 1886 HPB wrote to Judge:
“The trouble with you is that you do not know the great change that came
to pass in you a few years ago [while in India]. Others have occasionally their
astrals changed and replaced by those of Adepts (as of Elementaries) & they
influence the outer, and the higher man. With you, it is the Nirmanakaya not
the ‘astral’ that blended with your astral. . . .”
This implies a very refined spiritual state on the part of Judge. Yet
unsubstantiated innuendoes have been given greater credence than HPB’s personal
remarks as to the trustworthiness of Judge’s character. Blavatsky’s statements
have been dismissed repeatedly by those who choose to discredit Judge. Theosophists
need to think for themselves, but most accept others’ statements rather than
doing their own investigating. An examination of the evidence will demonstrate
that Judge was chosen to be part of the theosophical movement from the onset.
Researchers now unfortunately are mostly merely archivists, and that is not
what the theosophical Cause is about.
4) The book “The Judge Case” has been described by
some as a “one-volume library”. Its size is comparable to that of the
“Webster’s Encyclopedic Unabrigded Dictionary of the English Language”. It has
a great value as a source of information.
It also has an intriguing subtitle: “A Conspiracy Which Ruined the
Theosophical CAUSE”. Up to what extent did the 1894-95 conspiracy against
William Judge actually ruin the Cause?
The book was given the title “The Judge Case: A
Conspiracy Which Ruined the Theosophical CAUSE”
for many reasons.
The Cause was the Original Program outlined by the
Mahatmas. A movement was built around this noble Cause, with the Theosophical
Society as its vehicle. Judge possessed exceptional clarity of thought and
promoted self-culture. He was able to express the “heart doctrine” and stressed
ethics in all his writings. When Judge was attacked the Original Program, the
Cause, was attacked along with him.
Besant, although perhaps sincere, became confused. Was
she to follow the President of the Society or the spirit of Theosophy? Maybe it
was ambition, or because of the attention she received from Olcott and later
from Chakravarti. Maybe all the accolades as a wonderful speaker with great
intellect prevented her from having clearer perception. Maybe she tried to do
too much too fast with little spiritual knowledge.
We must not forget that Annie Besant spent very little
time with Blavatsky. She only joined the Theosophical Society in May 1889.
Blavatsky died two years later. During those two years Besant spent most of her
time lecturing in England, going from town to town, and once to North America.
No matter which confusion weighed heaviest, when she became President of the
Society she changed practically everything. Those who became close to her, such
as men like Chakravarti and later Leadbeater dominated her consciousness to
such a degree that she conducted her life through the conscious awareness of
those men. An example of this is Krishnamurti, the one chosen by Leadbeater as
the “Vehicle for the Coming Christ”. Krishnamurti renounced all ties with
Leadbeater pronouncing him “evil” but claiming that Besant was sincere. My two
part article titled “Annie Besant: Her Passions and Her Relationships” explores
these avenues. This article was published in “Fohat” magazine, Winter 2000 and Spring 2001 and is available at
theosophycanada.com. It was not included in my book but it certainly
formed part of an underlying understanding of it.
Not only Besant was confused; so were the ones close
to Judge in North America. Despite Judge’s warning that “There should be
calmness. Hold fast. Go slow”, they became confused. After his sudden death
they were scrambling to find a successor. Panic set in and confusion prevailed.
Katherine Tingley came to the forefront as the new Leader of the Theosophical
Society in America. It was attempted to portray Tingley as the Theosophical
Leader for the whole world but that failed miserably. The Theosophical Society
in America was usurped and became a subsidiary of Universal Brotherhood - a new
organization with a new constitution. They also changed the Society’s focus
from philosophical to a “Salvation Army business” or as John M. Pryse called it
“ephemeral philanthropy”. The focus was changed from the Original Cause to a
personal cause, with Tingley as autocratic leader.
I maintain that if Judge had achieved what he was well
on his way to achieving by way of influencing thought towards a more spiritual
bent, the purpose of the Theosophical Society, which the Masters described as “to
stem the tide of materialism” would indeed have made a difference. Destroying
Judge’s reputation ensured he would remain discredited for a very long time and
that what he did present would be ignored.
5) Can the Adyar Theosophical Society have a future,
without renouncing ritualism and pseudo-theosophy?
Adyar, as a Society, as the vehicle for the
dissemination of the WISDOM-RELIGION, has had no future since they rejected
Judge. Blavatsky wrote “Judge is one of the Founders and a man who has ever
been true to the Masters. . . . And Judge will be the President of the T.S.
after our death or the T.S. will die with us.” [See TJC, p. 26] Besant
had been working behind Judge’s back to discredit him whereas it was forbidden
to speak ill of a fellow member of the Esoteric School. It was realized that
Besant’s confusion had caused her to be influenced to pursue two distinct paths
of instructions, which was also forbidden in the rules of the Esoteric Section.
This caused a schism within the ranks. By rejecting Judge, Adyarites have also
rejected HPB. Olcott saved the Society, but the spirit of the Masters’
influence has long vanished from Adyar.
To nurture the true Cause, blind allegiance and oaths
to the “Outer Head” and leader of organizations which are supposedly not part
of the TS, must be renounced. HPB went to great lengths to discount “churchianity”
and yet it is ensconced within (contrary to what is claimed) the Adyar society.
Theosophy has no enshrined beliefs and no rituals. The esoteric section died
when Judge died and, therefore, any connection with the Mahatmas was lost long
ago.
6) Your viewpoint deserves respect from those who
think differently. How do you see the life and vitality of the non-Adyar
sections of the movement?
I see regions that are doing reasonably well; some
have found a renewed impetus. They can make a difference.
7) Writing in 2011,
what is your assessment of the Justice to Judge movement and its
chain of yearly letters to India, which started in 2006?
I see individuals trying to understand what went wrong. I see
individuals crying out for help to try and fix the damage that was done. But
who is listening? The purpose of theosophy was to reignite a spark, a quality
of MIND that was disappearing, in the few, so they in turn could pass that
spark to others. That spark diminished greatly after Judge’s death. Members
became followers rather than free thinkers. Theosophy is not a competitive
sport jockeying for better position. It should be a cooperative interchange and
understanding of Theosophical ideas. If it wasn’t for the few, who struggle,
who try to reconnect with the Spirit of the Original Program, there would be no
hope at all.
The Justice for Judge movement is an initiative that Adyar may ignore,
but which I believe is being noticed by others who really matter. To quote from
“The Mahatma Letters”, “Like the
light in the sombre valley seen by the mountaineer from his peaks, every bright
thought in your mind, my Brother, will sparkle and attract the attention of
your distant friend . . . .[K.H.]”. And also from “The Mahatma Letters”: “Motive is everything”.
8) There’s an interesting, well-documented book on the
History of the theosophical movement in Canada. It was published by the Edmonton T.S.
It’s “Theosophy in Canada: ‘The
Split’ and other Studies in Early Canadian Theosophical History and Some Early
Canadian Theosophists” (400 pp). The author is Ted G. Davy.
Mr. Davy is the most knowledgeable person on the history of the
theosophical movement in Canada. From 1968 to 1986 he served as General
Secretary of the Theosophical Society in Canada. He and his wife Doris were
co-Editors of “The Canadian Theosophist” from 1961 to 1991. Ted’s mainstay with
the magazine was to continue in the tradition of its founder A.E.S. Smythe. Mr.
Smythe was a good friend of Mr. Judge - both were Irish immigrants, one to the US
and the other to Canada.
The first two hundred pages focus on the Early Years, Theosophy in
Toronto, Social reforms, Canadian Autonomy, Adyar’s meddling in politics
including Mrs. Besant’s visits to Toronto and her beliefs on “World Religion”.
The remainder of the book profiles a few of the early members, the fine minded
individuals who helped define Theosophy in Canada.
9) Besides “Theosophy in Canada” and “The Judge Case”, the Edmonton Society has published a number of other
important books and texts. How can these materials be obtained?
Despite being a small independent organization Edmonton Theosophical
Society has been very active in the Movement.
We were the first to republish many rare pamphlets, documents and old
magazines in order to preserve much of the history and literature of the
Theosophical Movement. Over the years we have published well over one hundred
titles. We have defended the right that all documents must be preserved and
that no document should be destroyed to avoid embarrassment. With the advent of
the Internet we are leery of its potential because it is a two-edged sword. On
one side much information can be had but much of that information can also be
edited without notice, distorting details. Visit theosophycanada.com for information about us and what we stand for.
Edmonton Theosophical Society can be contacted via our mailing address:
“P. O. Box 4587, Edmonton,
Alberta T6E 5G4, Canada.”
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The above text was first published in May 2011.
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In September 2016, after
a careful analysis of the state of the esoteric movement worldwide, a group of students
decided to form the Independent Lodge of
Theosophists, whose priorities include the building of a better future in
the different dimensions of life.
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