UC-NRLF 
 
 984e 
 
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 I 
 
 1920 
 
 MAIN 
 
 TS IN THE HISTORY 
 
 OF THE 
 
 •HICAL MOVEMENT 
 
 |) IN New York City in 1875 by H. P. Blavatsky, continued 
 |DER William Q. Judge, and now under the direction 
 OF their successor, Katherine :T;I^GI,;EY 
 
 BY 
 
 JOSEPH H. FUSSELL 
 
 ETARY, UNIVERSAL BROTHERHOOD AND THEOSOPHICAL SOCIETY 
 
 ire given at the Isis Theater, San Diego, California, under the auspices oj 
 The Aryan Theosophical Society 
 
 Third Revised Edition, 1920 
 
 Published by 
 
 The Aryan Theosophical Press 
 
 [•national Headquarters, Universal Brotherhood and Theosophical Society 
 POINT LOMA, CALIFORNIA 
 
 { LIBRARIES 
 
 s^mfi 
 
 fents 
 
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 INCIDENTS IN THE HISTORY 
 
 OF THE 
 
 THEOSOPHICAL MOVEMENT 
 
 Bounded in New York City in 1875 by H. P. Blavatsky, continued 
 UNDER William Q. Judge, and now under the direction 
 OF their successor, Katherinf, :Tii^<3i;EY r ' 
 
 BY 
 JOSEPH H. FUSSELL 
 
 secretary, universal brotherhood and THEOSOPHICAL SOCIETY 
 
 Lecture given at the Isis Theater, San Diego. California, under the auspices of 
 The Aryan Theosophical Society 
 
 Third Revised Edition, 1920 
 
 Published by 
 
 The Aryan Theosophical Press 
 
 International Headquarters, Universal Brotherhood and Theosophical Society 
 POINT LOMA, CALIFORNIA 
 
 Price, 25 Cents 
 
Copyright 1920, by Katherine Tingley 
 
 Vj 
 
 ;IFT 
 
INTRODUCTION 
 
 / 
 
 The incidents related in this pamphlet are only a few of those connected 
 with the history of the Theosophical Movement; only the fringe of the subject 
 has been touched ; yet we feel they will serve to make clear something of the 
 real purpose of this Movement, and of the basis and motives underlying the 
 many attacks that have been made upon it, and thus remove some of the mis- 
 conceptions that have arisen in the minds of the public. In the limited space 
 of a pamphlet many matters of vital interest and importance must perforce be 
 omitted, a full account of which will be given later by Katherine Tingley in her 
 book The Conspiracy Against the Theosophical Society and its Leaders, which 
 she has in preparation and which will contain many startling revelations of 
 the persecution which Theosophy and its Leaders have endured from many 
 unsuspected sources. 
 
 Yet even herein is shown the truth of the old saying that a lie two hours 
 ahead of the truth is hardly to be overtaken. Jesus is said to have declared, 
 " I came not to bring peace upon the earth but a sword," and the same is true 
 in degree of every presentation of Truth pure and undefiled ; yet his mission 
 was peace, good will to men; and so too the mission of Theosophy is peace, 
 universal brotherhood. 
 
 Every new effort for the benefit of Humanity has its enemies, not only 
 those who are wilfully so, because they feel their selfish interests are threat- 
 ened, and who take a positive delight in circulating false stories, but also 
 the misinformed and the ignorant. For these latter, there is indeed hope that 
 with knowledge, with the spread of correct information, their attitude may 
 change to one of tolerance, if not of acceptance. But where in the scheme of 
 evolution shall we place the former? Then too, religious prejudices, resulting 
 in persecution, can be met in the open field ; but gossips and scandal-mongers, 
 and purveyors of anonymous and false accusations — what condemnation is 
 too strong for such? In human shape they may truly be; but partaking of 
 human nature, at the core of which is the divine spark? Would it not be a 
 libel on humanity so to label them? And what shall be said of those who know 
 of and permit these things, while at the same time claiming an inner knowledge 
 of the truth, clairvoyant powers and an insight into human nature? Shall 
 they escape the divine Justice of Karma? 
 
 Theosophy teaches Brotherhood; Universal Brotherhood is the first object 
 of the Theosophical Movement. But what is Brotherhood? Is it Brotherhood 
 to close your eyes to the dangers that threaten your fellows? Is it Brotherhood 
 to permit a degenerate or a moral leper to enter the sanctity of your home, to 
 associate freely with your innocent children and to exercise unrestrained his 
 evil influence over them and possibly to ruin them? Is it Brotherhood to per- 
 mit one suffering from a contagious loathsome disease to sit down and drink 
 out of the same cup with you, and to mingle with the members of your family? 
 No, true Brotherhood is not mawkish and foolish sentimentality. Brother- 
 
 ^48629 
 
2 HISTORICAL INCIDENTS OF 
 
 hood', fi'om a'-TheDsophical standpoint, which is consistent with the highest 
 cnmjnon sense,. means and includes yMs/^ce, it means brotherhood and justice 
 to the Children,' the innocent, the weak and the ignorant. It means responsi- 
 bility on the part of those who know for those who do not know. A true 
 brother is not afraid to remind another of his mistake for fear of arousing 
 harsh feeling, but warns both him and others lest he do harm. 
 
 In the grand scheme of evolution we are all here for a purpose, and to 
 accomplish that purpose requires that we cultivate only that part of our nature 
 that will endure, the immortal, divine part; it requires that we follow only 
 those things that purify and uplift, that make us better men and women, 
 better home-makers in the most sacred sense, better citizens. 
 
 Katherine Tingley teaches that any one who professes to work for Theo- 
 sophy or defend the Theosophical teachings and movement, who attempts to 
 convey to others the idea that he is cultivating spiritual powers or living the 
 spiritual life, but who neglects his sacred obligations to his family or any of 
 his duties, is wilfully and wofully going contrary to the teachings of Theo- 
 sophy. Katherine Tingley declares that it will require the most strenuous 
 efforts during this and the next generation to undo fully the evils resulting 
 from the promulgation of counterfeit Theosophy. 
 
 We as students of Theosophy, the Divine Wisdom, believe in the widest 
 tolerance, but we have a duty to perform and, as H. P. Blavatsky has said, 
 "The duty of a Theosophist is to do his duty by every duty," to protest 
 against evil in every form and wherever found, and not merely to protest, but 
 to protest along corrective lines. Surely this must have been in the mind of 
 Jesus when he drove the money-changers out of the Temple. Is the Galilean 
 teacher to be blamed for rebuking and refusing to be a party to those who 
 would impose upon the people with their pretense to possess the divine wis- 
 dom? Yet I doubt not, in his day were to be found those who exclaimed, 
 "How unbrotherly!" And none the less important is the duty of Theo- 
 sophists to protect the temple of Truth and protest against anything that 
 may lead away from the clean, honorable path in life. 
 
 There are many, very many, in the world today who seek to have their 
 conscience lulled to sleep, to be cajoled into the belief that both God and 
 Mammon can be served at the same time, that there is still a way in which 
 they can gratify the demands of their lower nature and yet keep up at least 
 the pretense of being students of the higher wisdom. But it is deeds, not 
 words, that the world needs with its poor suffering humanity; not the prophe- 
 sying of smooth things, the speaking of comfortable words, the prophesying 
 of deceits — but the plain and simple truth, the protest against evil, the 
 helpful words that encourage and inspire to a renewed effort. 
 
 And therefore it is that these Incidents are related. 
 
 From the San Diego 'Union,' April 5, 1910 
 
 J. H. FussELL lectured at the Isis Theater on Sunday night under the 
 auspices of the Aryan Theosophical Society, giving 'Some Incidents in the 
 History of the Theosophical Movement.' Mr. Fussell lectured for an hour 
 and thirty minutes, but so intensely interesting were the incidents he related, 
 
THE THEOSOPHICAL MOVEMENT ,, 3 
 
 many of them dramatic in their situations, that he held his large audience 
 from start to finish. 
 
 He spoke of the conditions existing in the world when Madame H. P. 
 Blavatsky first came in 1875 to New York to found there the Theosophical 
 Society; of the message she had to materialists, spiritualists, church-goers, 
 scientists, and of the friends and enemies she made out of these bodies. Of 
 special interest were several statements written by Madame Blavatsky to and 
 of her faithful colleague and successor, William Q. Judge, and particularly a 
 sketch of the history of the Esoteric Section, which Mr. Fussell gave by per- 
 mission of Mme Tingley, who is the present Head of the reorganized Theo- 
 sophical body. The interest of the audience was marked when the lecturer 
 read the pledge or obligation which is exacted of all members of this inner body. 
 
 A description of many of the attacks upon the Theosophical Society and its 
 Leaders and of the growth and progress of the Society was full of interesting 
 historical information. 
 
 In introducing his subject Mr. Fussell said: 
 
 "This that I am going to read to you tonight was being prepared as a pam- 
 phlet for the information of our new members and inquirers as a brief account 
 of certain facts of the true history of the Theosophical Movement. At the 
 request, however, of a citizen of San Diego who is conversant with some of 
 the facts herein told and who suggested that on account of San Diego's having 
 been the theater of so many incidents connected with the Theosophical Move- 
 ment, our friends who attend our Sunday evening meetings at I sis Theater 
 would be interested in these facts, I have selected a certain portion of the pam- 
 phlet to read to you this evening. 
 
 "And in writing this it has been my endeavor to present the facts so clearly 
 and faithfully that those earnestly seeking the truth may know where to look 
 for it, and not be misled by any who misuse the name of Theosophy." 
 
INCIDENTS IN THE HISTORY OF THE 
 THEOSOPHICAL MOVEMENT 
 
 NO one familiar with the world of thought as it is today, and able to look 
 back thirty, forty or more years, but is amazed at the enormous changes 
 that have taken place. The younger generation of today can have little 
 conception of the condition of things that confronted their forefathers or of 
 the discoveries in new realms of thought and research and invention that have 
 changed the whole face of the world, and are so common today. 
 
 In thinking of Madame Blavatsky and how to present to you a picture of 
 her work there comes to my mind as an illustration a great scientist, far ahead 
 of his time, making a great discovery — something that would benefit all his 
 fellow-men — which, if it could be applied, would remove the sorrow and 
 heartache of the world, and lift the burdens from the sad and weary. Moved 
 by the knowledge of this great discovery, would he not seek every means to 
 bring it to the attention of the public? So it was with Madame Blavatsky and 
 her knowledge of the truths of Theosophy. Energized by these, and by her 
 great love for humanity, she sought to give some of these teachings to the 
 world, so that a new order of things might come to be. 
 
 From her writings, and from the testimony of those who knew her, the evi- 
 dences are plain to everyone who will choose to look, that she had not only a 
 great store of knowledge, but a great insight into the needs of the world. Her 
 keen powers of perception are acknowledged even by her worst enemies, and 
 those who have any appreciation of her motives and efforts can value to some 
 degree the vast extent of her knowledge. 
 
 H. P. Blavatsky's Message to Materialists, Spiritualists, 
 Churgh-goers, and Scientists — Friends and Enemies 
 
 At the time she came to America with the purpose of forming the Theo- 
 sophical Society, materialism was at its strongest, and in its ranks she saw a 
 tremendous power. Many of the followers of materialism showed an honesty 
 and sincerity of purpose that in many believers in things spiritual were sadly 
 missing. Most of the materialists had come out of the Churches, unable to ac- 
 cept their teachings on faith, and finding little in the actual practice of Chris- 
 tianity that would warrant accepting the lives of its adherents as proof of the 
 truth of their beliefs. As an example of one of these honest doubters, but a 
 man who according to his knowledge sought to uplift his fellows, we may men- 
 tion Robert Ingersoll; and while we cannot agree with his position in every par- 
 ticular, yet it must be conceded that he was a man who had the courage of his 
 convictions, even though by following them he should cut himself off from all 
 hopes of a future life. And there were many like him; while others, bereft of 
 hope, were sinking down into despair because they had found nothing in their 
 association with the Churches that would develop the spiritual side of their na- 
 tures, and not knowing where to turn, were going to the other extreme, ignor- 
 ing the soul — that which directs life — and depending entirely upon the reason- 
 ing of the brain-mind as the only way whereby man might learn the truth. 
 
 Those who have studied Theosophy know that Madame Blavatsky came 
 with a great message for all of these, and in spite of her criticism of the mated- 
 
THE THEOSOPHICAL MOVEMENT 5 
 
 alistic standpoint, she recognised in the sincere followers of that system an 
 earnestness and a desire for better things that called out her warmest sym- 
 pathy and her strongest efforts to open their eyes to the deeper truths of the 
 inner world that lies behind and beneath the material. 
 
 However, she realized that her time was limited. She had so much to give 
 out, it was her mission not simply to touch one phase of the thought of the 
 world, but to strike a chord that should find an echo in the hearts of all. To 
 throw her whole efforts in one direction would have been to defeat her great 
 mission of presenting the all-comprehending truths of Theosophy which are 
 for all classes — all phases of thought. 
 
 Turning now to what in a sense is the opposite extreme from materialism, 
 there are and were in the spiritualist ranks hundreds of honest men and women, 
 many of whom had also drifted away from the churches because their teachings 
 could not satisfy them, and had chosen another path. Madame Blavatsky had 
 a message for these also; and just as in the case of the followers of materialism 
 she sought to quicken them to recognise the truths of the inner spiritual world, 
 so in the case of the spiritualists she called attention to the same spiritual 
 world, and warned them that that which they were investigating was but an- 
 other world of finer matter just beyond the confines of this, and that the soul 
 when it leaves the body does not return until the time comes for its next re- 
 birth into earth-life, when it takes up a new body. It has been held by some 
 that because Madame Blavatsky investigated Spiritualism, therefore she in- 
 dorsed it ; but such is very far from the truth, as every student of her writings 
 knows. In Theosophy is to be found an explanation of the phenomena of 
 Spiritualism, and once that explanation is understood no one who is seeking 
 the path of true spiritual enlightenment will continue to investigate along such 
 lines. There are many earnest and honest people among the followers of 
 Spiritualism, but there are some of whom, unfortunately, this cannot be said. 
 It was part of the mission of Madame Blavatsky to point out the dangers that 
 are to be met with in following this line of research, and that true spiritual 
 knowledge does not lie in this direction. 
 
 We have said that both in the ranks of materialism and spiritualism there 
 were many seeking the truth, and naturally, as the world is today, there were 
 also many seeking prominence, desiring leadership, aggressive against any- 
 thing that might be contrary to their preconceived ideas. Hence it is that out 
 of the ranks of these two movements Madame Blavatsky found many an- 
 tagonists; but also many friends; some who, leaving materialism or spiritual- 
 ism behind, found in Theosophy that which they had vainly sought along one 
 or other of these two opposing lines of thought. 
 
 Then too, Madame Blavatsky had a message to the great body of church- 
 goers which in a sense lies between the extremes of materialism and spiritual- 
 ism, and so many of whom are kept in apathy, content merely with sophistry, 
 that by their belief and by following certain prescribed forms their souls will be 
 saved. Not so, however, with all; many, while still remaining within the fold, 
 were searching eagerly for the truth, and they gladly welcomed Theosophy, 
 which revealed to them the real meaning of the nature and mission of Jesus 
 upon earth. 
 
 But out of the ranks of church-goers have also arisen many of the bitterest 
 
6 HISTORICAL INCIDENTS OF 
 
 antagonists that Theosophy and especially its Leaders, Madame Blavatsky 
 and her successors, have met with. I shall have something to say of these 
 later. We do know, however, that intolerance exists even at the beginning of 
 this Twentieth Century as it existed forty years ago when Madame Blavatsky 
 came to this country. It was as though the persecutors of the truth were 
 alarmed lest it should prevail and cause them to lose their privileges and 
 fancied rights. What a picture of slavery to error is presented by this an- 
 tagonism against a messenger of truth! 
 
 Another class we must refer to, for out of it too both friends and enemies 
 have arisen. I speak of the great body of Scientists, which includes some of the 
 greatest lovers of truth, willing to sacrifice anything in its search, yet dogmatic, 
 jealous of anything that arises from outside their ranks or threatens to over- 
 turn one of their pet theories. Every year however is revealing more of the 
 light that Theosophy has shed upon the world of science; every year new cor- 
 roborations are being made of the truth of Madame Blavatsky's statements. 
 Every year the wisdom of the ancients is receiving fresh vindication, and mod- 
 ern science is approximating more and more to the knowledge of forgotten 
 times. 
 
 This was the condition of things in which Madame Blavatsky found herself 
 during the first years of the Theosophical Society. The pressure of antagonism 
 was heavy against her everywhere, and not only were individual representa- 
 tives, and in a sense the bodies as a whole (materialistic and spiritualistic and 
 church bodies), doing their utmost to silence her message, but many news- 
 papers (some doubtless catering to the prejudices of their readers, and others 
 mirroring the personal views of their editors — for only a few are truly inde- 
 pendent of influences from these quarters) did their share in the unbrotherly 
 work, and by attempted satire and ridicule sought to drive Madame Blavatsky 
 from the field. 
 
 The casual reader knows nothing of the almost overwhelming effort that 
 was made against her from all quarters as if by concerted action. The psy- 
 chological influence of the wave of persecution spread far and wide; yet 
 Madame Blavatsky never faltered, never stopped pouring forth her volleys of 
 truth — her shot and shell from the arsenal of the ancient wisdom. 
 
 H. P. Blavatsky's work in India. Temporary Headquarters at Adyar. 
 Coulomb plot exposed. Psychical Research Society's Report 
 
 BASED ON statements OF SELF-CONFESSED FORGERS AND PERJURERS. 
 
 After Madame Blavatsky had formed in the U. S. A. the Society which, as 
 said, attracted many from difl'erent ranks of thought, she went to India and 
 there created wide-spread interest among the most progressive minds, both 
 English and native; and here again she found both friends and antagonists. 
 The light from her torch was too brilliant and the power of her work too great 
 for the missionaries. It threatened their influence, their livelihood, and so 
 (probably under the advice of colleagues in America and Europe) they busied 
 themselves in decrying her and in seeking to make her appear as a charlatan 
 and a fraud. 
 
 This was in 1884. Madame Blavatsky had established her temporary 
 Headquarters at Adyar, Madras (India) — which were paid for and built up 
 
THE THEOSOPHICAL MOVEMENT 7 
 
 very largely by American money, many of the donors and subscribers to the 
 establishment of these Headquarters for India being American members who 
 later supported William Q, Judge against the attacks made upon him by 
 Mrs. Besant, Col. Olcott, and their associates, and who at that time took no 
 pains to hold or make any claim upon the temporary Indian Headquarters 
 which they had so largely helped to build up, but which are not now regarded 
 by the true followers of H. P. Blavatsky and W. Q. Judge as a center for the 
 advancement of Theosophy in the real sense of the word. 
 
 When Madame Blavatsky left India she established her Headquarters at 
 London, where she remained until her death. 
 
 The greatest scandal that was ever associated with the name of Madame 
 Blavatsky came from the efforts of two poor homeless and destitute French 
 people — M. Coulomb and his wife. Appealing to Madame Blavatsky in 
 Bombay for food and shelter, she not only supplied their immediate necessities, 
 but gave them employment in the Indian Theosophical Headquarters as care- 
 takers, only to be met very soon by base ingratitude and scheming on the part 
 of these two adventurers. 
 
 Madame Blavatsky leaving the Headquarters to return to Europe, this 
 man and his wife were placed in charge of the building in her absence. It is not 
 necessary here to tell the whole story — how the man, a clever carpenter, cut a 
 hole in the wall between two rooms, made sliding doors and panels with the 
 attempt to show that Madame Blavatsky had used trickery to impose upon 
 the public. That this was a plot, pure and simple, does not require further ex- 
 planation than to state the following facts: a short time previously, the 
 woman, Mme. Coulomb, had been discovered in the attempt to extort money 
 from some members of the Theosophical Society. In one instance she suc- 
 ceeded in obtaining a small amount, but Madame Blavatsky hearing of it and 
 immediately putting a stop to these efforts of Mme. Coulomb, the latter, in the 
 hearing of reliable witnesses, swore that she would have revenge. 
 
 It was afterwards learned and published in the Madras Daily Mail that the 
 missionaries of the Madras Christian College had offered to pay Mme. Coulomb 
 a thousand rupees to procure certain of Madame Blavatsky's letters. Both M. 
 and Mme. Coulomb later, when their actions were exposed, confessed to this 
 plot; the letters which Mme. Coulomb turned over to the missionaries were 
 proved to be forgeries; the sliding doors and panels made by M. Coulomb were 
 such that they would not work except under the heavy blows of a mallet; 
 and the false testimony of these two people was met and refuted by a large 
 number of reliable and responsible witnesses. 
 
 This was the state of things when a young and beardless youth, just out of 
 college, arrived on the scene as the agent of a society then recently founded 
 in England, which was anxious to make some investigations that would attach 
 importance to its proceedings. This young man was Mr. Richard Hodgson, 
 agent of the Psychical Research Society. He arrived at the Indian Head- 
 quarters a few days after William Q. Judge, the latter having been sent by 
 Madame Blavatsky as her agent to investigate the plot. 
 
 When Mr. Hodgson arrived the hole in the wall had been closed up, the 
 sliding doors and panels removed, and there was no trace of them whatever left 
 for him to see; yet he gives a drawing of these, which in his report, afterwards 
 
8 HISTORICAL INCIDENTS OF 
 
 adopted by the Psychical Research Society and published in its proceedings, he 
 claims to have made "from measurements of my own." This sketch, however, is 
 a duplication of one made by William Q. Judge and pirated by this young man. 
 This is the ground-work upon which the Psychical Research Society based 
 its calumnious report on the character and work of Madame Blavatsky. It is 
 not difficult to see how the intolerant appetite of her persecuting enemies was 
 fed by these false statements, nor is it surprising that the sensational papers all 
 over the world published the alleged expose of the Theosophical Society. But 
 so far as I know there were no papers in this country interested enough to seek 
 for Madame Blavatsky's answer to these accusations or to publish what her 
 friends had to say in her vindication; and so it is that even today every now 
 and then one hears an echo of this Psychical Research Society Report (which 
 so far as I know still exists upon their books), though as shown again and again 
 it is absolutely worthless, based upon the false statements of self-confessed 
 forgers and ingrates and upon the word of a young man who does not scruple 
 to claim the drawing of another as his own. 
 
 Dr. Elliot Coues Attacks W. Q. Judge. His Lies Nailed. Expelled 
 FROM Society. New York 'Sun' publishes libel against 
 H. P. Blavatsky — later publishes honorable retraction 
 
 I have already spoken of the general attitude of the scientists, and out of 
 their ranks was found one of the bitterest enemies of the Theosophical Move- 
 ment — at first posing as a friend and possibly for a time sincere in his adher- 
 ence to the Theosophical teachings — a man of intellect and ability, but with 
 the lurking seeds of ambition in his nature and a desire to lead. 
 
 When Madame Blavatsky left this country for India, there remained in 
 charge of the work William Q. Judge, and as Madame Blavatsky herself said 
 when writing to the American members in 1888, it was to him alone that was 
 due the preservation of Theosophy in America. 
 
 The man to whom I now wish to refer,* Dr. Elliot Coues by name, was a 
 well-known scientist in Washington, D. C. Desirous of power and supreme 
 authority in the Theosophical Society in the United States, he wrote to Ma- 
 dame Blavatsky, first suggesting that she place him in authority and depose 
 William Q. Judge from his position, then accusing William Q. Judge and 
 threatening that unless he were placed in authority he would ruin the Society. 
 Any one who knows Madame Blavatsky knows that she was never to be 
 swerved from the path of justice, nor to be moved by threat, nor would she 
 desert a faithful pupil and colleague such as William Q. Judge ever proved him- 
 self to be; and because of the un-theosophical attitude, contrary to the prin- 
 ciples of Theosophy, on the part of Dr. Coues, she summarily expelled him 
 from the ranks. Seeking to carry out his threat and destroy the Theosophical 
 Movement, this man gave false, libelous information to the New York Sun, 
 defaming the character of Madame Blavatsky. This was published, and 
 immediately libel proceedings were commenced by William Q. Judge on behalf 
 of Madame Blavatsky against this paper, the New York Sun. While the libel 
 suit was still pending, not having yet come to trial, Madame Blavatsky died, 
 which technically annulled all proceedings, leaving the paper free and 
 Madame Blavatsky's memory to that extent unvindicated. 
 
THE THEOSOPHICAL MOVEMENT 9 
 
 The following is one of the most interesting of the incidents in the history 
 of the Theosophical Movement. Shortly after Madame Blavatsky's death the 
 editor of the New York Sun, Mr. Dana, took advantage of an opportunity that 
 was offered him of learning some of the facts regarding Madame Blavatsky and 
 her character and work, and in accordance with his high principles, and the 
 high standard of honor for which he has always been noted, voluntarily pub- 
 lished the following editorial in the New York Sun of September 26th, 1892: 
 
 We print on another page an article in which Mr. William Q Judge deals with 
 the romantic and extraordinary career of the late Madame Helena P. Blavatsky, 
 the Theosophist. We take occasion to observe that on July 20th, 1890, we were 
 misled into admitting to the Sun's columns an article by Dr. E. F. Coues of 
 Washington, in which allegation? were made against Madame Blavatsky's charac- 
 ter, and also against her followers, which appear to have been without solid 
 foundation. Mr. Judge's article disposes of all questions relating to Madame 
 Blavatsky as presented by Dr. Coues, and we desire to say that his allegations 
 respecting the Theosophical Society and Mr. Judge personally are not sustained 
 by evidence and should not have been printed. 
 
 As before with other attacks, many papers had published references to Dr. 
 Coues and the bitter attack against Madame Blavatsky in the New York Sun, 
 but I do not know that any published the Sun's editorial retraction, or even 
 made reference to it. It would appear that they had interest only in what 
 might tend to the defamation of Madame Blavatsky, but not in the correction 
 of the false report and the vindication of her character, and so it was that the 
 adverse comments that were made generally throughout the country, to some 
 extent even now still remain in the minds of those who may have read them. 
 
 Outside of Madame Blavatsky's students, and the students of her succes- 
 sors, William Q. Judge and Katherine Tingley — those who are giving their 
 energy and time to the furtherance of the Theosophical Cause — there are few 
 who realize the magnitude of Madame Blavatsky's work. Her writings alone 
 are colossal in the extent of mental territory they cover, and the marvelous 
 light that they shed on the great problems of existence. Her Isis Unveiled 
 called forth a storm of criticism, for as she said in the preface it was "offered to 
 such as are willing to accept truth wherever it may be found, and to defend it, 
 even looking popular prejudice straight in the face." It was the first great 
 challenge of Theosophy, the Ancient Wisdom- Religion, to dogmatism, both of 
 science and theology, and a challenge to sham and superstition wherever found. 
 The greatest of her works followed some years later, in 1888, The Secret Doc- 
 trine, a work colossal in its magnitude, revealing a scheme of evolution in which 
 the Darwinian theory, so far as it is true, is but a chapter, and embracing not 
 only man, but worlds and systems of worlds. What were looked upon by su- 
 perficial and prejudiced people when these books were first published as so 
 many vagaries and wild dreams, are yearly receiving corroboration as scientific 
 fact. For her students she wrote The Key to Theosophy, and for those who 
 sought the path of the inner spiritual life she pubhshed The Voice of the Silence. 
 
 H. P. Blavatsky the central figure and Teacher. Aided by 
 W. Q. Judge, who alone responds to inner purpose of 
 Theosophical work. 
 
 In speaking of the formation of the Theosophical Society in 1875 it must be 
 
10 HISTORICAL INCIDENTS OF 
 
 remembered that it was for this purpose that Madame Blavatsky came to 
 America; that the plan was hers, but that unfamiliar with conditions in West- 
 ern countries she instructed Col. H, S. Olcott and William Q. Judge to attend 
 to the details of its organization; but it was she, Madame Blavatsky alone, 
 who had the knowledge which was to be the basis and the guide of the present 
 Theosophical Movement, and this she had not only from her studies and 
 travels, but from her Teacher — one of the few men now living who have know- 
 ledge of the deeper truths of Hfe — the wisdom possessed by the ancients, not 
 recorded in books, or handed down in archives, but passed from one to another 
 down the ages by word of mouth, and whose representatives today stand back 
 of and are sustainers of the present Theosophical Movement, as represented by 
 Katherine Tingley and the Universal Brotherhood and Theosophical 
 Society. Col. Olcott, whom Madame Blavatsky met shortly before she 
 formed the Theosophical Society in New York, had up to that time known 
 nothing at all about Theosophy. While we have every reason to believe that 
 he was sincere, yet we have no evidence that he made any great effort to lead 
 the Theosophic life; but no doubt Madame Blavatsky saw that he had possi- 
 bilities of faithfulness and service, and so, as with many others, she gave him 
 his chance. In her modesty and unselfish desire to bring Theosophy to the 
 attention of all people and make it a telling power in the world, she sounded 
 Col. Olcott's praises so far as she could, and he was named President-Founder, 
 being elected to the presidency of the Society for the first year of its existence. 
 It should be mentioned here that his term of office was defined as for one year, 
 and that he was never legally re-elected. Please remember that in her treat- 
 ment of Col. Olcott, as all her students know, Madame Blavatsky showed her 
 great wisdom, using every means to call out the higher nature of the man and 
 give him the opportunity to develop along higher lines, which, if he had con- 
 tinued to avail himself of them after she died, would have made his name one 
 of the most respected in the history of the Theosophical Movement. 
 
 As for William Q. Judge who, in addition to his splendid business qualities 
 and legal ability, had as well high spiritual attainments — of all H. P. Blavat- 
 sky' s students and colleagues, he stood the closest to her, as shown by her cor- 
 respondence and writings, and he received from her some of the priceless in- 
 structions regarding the deeper truths of life, which she gave to no other of her 
 disciples. His life and character were proof to those who knew him that he was 
 soulfully imbued with the high purpose of serving humanity. Probably one 
 great incentive in his life in this direction was the inborn consciousness that he 
 had of the conditions of his native land — church-ridden Ireland. He resided 
 in Dublin until he was thirteen and then, his mother having died, he came with 
 his father to this country. In New York he studied law, and was beginning to 
 achieve success in its practice. Not satisfied, however, with the ordinary aims 
 of life he was searching for its deeper meaning, and in his search, Madame Bla- 
 vatsky hearing of him sent for him. This was in 1874, and from then until 
 her death he was her faithful disciple and colleague and afterwards became her 
 successor. 
 
 At the beginning of the Society we therefore have Madame Blavatsky as a 
 central figure, with her two helpers, William Q. Judge and Col. Olcott, the 
 latter helping in outer exoteric lines, in matters of the outer business of the or- 
 
THE THEOSOPHICAL MOVEMENT 11 
 
 ganization, and the former, William Q. Judge, working in the outer organiza- 
 tion with Col. Olcott, but also receiving instructions not only from his teacher 
 H. P. Blavatsky but directly from the same source from which she received her 
 knowledge (our authority for this is Madame Blavatsky herself), and working 
 with her toward the upbuilding of the spiritual life of mankind. Under her di- 
 rection and with his spiritual insight, which was recognised among the few 
 faithful ones who were near him, he formulated the rules of the Esoteric School, 
 which at his request Madame Blavatsky established in 1888. I shall speak of 
 this later. 
 
 Even ordinary students of human nature and of the conditions that ob- 
 tained when Madame Blavatsky established this Society can see that with the 
 exception of William Q. Judge, none of those who started with her in this work 
 were deeply grounded in spiritual truths, or in soul life, and as was later proved 
 there was at that time WilHam Q. Judge alone who saw the real purpose of her 
 work, and responded to her teachings. Thus there was a danger among those 
 who became associated with Madame Blavatsky that ambition would grow. 
 We see the two men who were closest to her, who had the same opportunity, 
 one moving on so long as Madame Blavatsky was there to direct his move- 
 ments and hold him in check, doing much excellent work for the Society, but, 
 as was clearly shown after Madame Blavatsky had passed away, permitting 
 the seeds of ambition and vanity to grow. Later he forgot the obligations he 
 was under to his teacher, and sought to discredit her influence in the spread of 
 Theosophy in order that he might fill a larger place in its history. Looking at 
 the other man, it can be seen that every act of William Q. Judge showed his 
 growth into a wider consciousness and deeper knowledge. The subordination 
 of his personality, his modesty in going before the people, never taking advan- 
 tage of his position to exercise an influence over them, all were indicative of the 
 man; and all the time there went out from him in correspondence, and in his 
 writings as editor of his magazine, The Path — even from his very presence — a 
 spiritual uplifting influence which has been a source of help to many faithful 
 students who now revere his memory and seek to pattern their lives after his. 
 
 So little aid had William Q. Judge in the early days that in his magazine, 
 The Path, founded and edited by him, often all the articles were by himself, 
 written over different pseudonyms, yet so versatile was he that none could 
 have recognised it. Often he would work in his law office all day and then 
 write all night for his magazine, or sometimes paint sketches which he would 
 sell to art dealers for money to pay the printers or buy postage stamps for The- 
 osophical work. And then his correspondence to all parts of the world : how 
 many would apply to him for teaching, for a solution of their difficulties, for 
 advice, and his words were as healing balm on many a throbbing wound. 
 
 This was the man whom Dr. Elliot Coues had sought to vilify and displace. 
 
 For her Society, for the cause of Theosophy, Madame Blavatsky counted 
 her own life as nought; she sacrificed herself at times almost recklessly. Real- 
 izing the limited time she had in this one incarnation and the awful need of the 
 world, the spiritual pride and darkness, the people crying for a light to guide 
 them — she worked night and day, writing, writing, writing, that the message 
 of Theosophy surging from her heart and illuminating her mind might be 
 recorded for all future generations. 
 
12 HISTORICAL INCIDENTS OF 
 
 Suffering intensely from overwork, by the force of her will she maintained 
 life in her tired body until she had sown the seed. Yet it is beyond doubt that 
 this last attack by Dr. Elliot Coues and the New York Sun helped to shorten 
 her days. It caused too a sifting of some of the half-hearted from the ranks of 
 the Theosophical Society. At every attack there have been some few who have 
 drifted away — the fear of being blamed, of identification with an unpopular 
 cause, have obscured their love for humanity, and like soldiers deserting at the 
 first shot from the enemy, they fled the ranks; like Peter denying his Master, 
 they threw mud at their Teacher. It was about this time, 1888, that Mrs. 
 Annie Besant sought an interview with H. P. Blavatsky. She showed a deep 
 interest in Theosophy, and there are those who can testify that she realized and 
 admitted the errors in her former views as publicly promulgated by her, which 
 in many ways were the very antithesis of Theosophy. Remember, that at that 
 time Mrs. Besant was before the public, not popular, it is true, but accustomed 
 to public work of a certain nature, and Madame Blavatsky was in need of all 
 the help she could obtain. Thus when Mrs. Besant came to her she gave her an 
 opportunity to reconstruct her life and become a worker in the Theosophic 
 Cause. 
 
 Formation of Esoteric Section. H. P. Blavatsky's endorsement 
 
 OF W. Q. Judge. 
 
 It was announced that I would relate some incidents in the history of the 
 Theosophical Movement which have not hitherto been made public, and one of 
 these, or rather a series of them, is connected with the history of what among 
 students was formerly known as the Esoteric Section, or the Esoteric School of 
 Theosophy. This inner body of students was re-organized by Katherine 
 Tingley in 1898, at the same time the Universal Brotherhood and Theo- 
 sophical Society adopted its new constitution at Chicago. Now I have per- 
 mission from Mme. Tingley to tell you something of its history. 
 
 In 1888, the same year in which The Secret Doctrine, Madame Blavatsky's 
 greatest work, was published, William Q. Judge from New York wrote to 
 Madame Blavatsky in London suggesting the formation of a body of students, 
 to consist of those who were earnestly seeking to make Theosophy a practical 
 power in their daily lives, and for the aid that would come from the study of its 
 deeper teachings. Many people have wondered what was the great power that 
 has held this organization together. There have been many reasons for its 
 growth and strength, but one especially has been this body of students just re- 
 ferred to, binding them together for the furtherance of the Theosophical work. 
 
 On the request of his Teacher, Madame Blavatsky, William Q. Judge 
 drafted the rules of that body under which it is still governed. In this body of 
 students a pledge was taken which I have Mme. Tingley's permission to read to 
 you, but before doing so it will no doubt be of interest to you to know that at 
 the time of Katherine Tingley's libel suit against the Los Angeles Times, and 
 its editor. General Harrison Gray Otis, the position taken by the defendants 
 was that all students of Theosophy were bound by a pledge to obey Katherine 
 Tingley in every detail of their lives. As to how far they are pledged you will 
 presently see. The pledge was introduced by the opposing attorney, and was 
 probably obtained from the hands of an unfaithful member. As Katherine 
 
THE THEOSOPHICAL MOVEMENT 13 
 
 Tingley said at the time, nothing could have served her case better, for it shows 
 plainly that there is nothing in the obligation binding students to obey 
 Katherine Tingley personally or in any other interest in their lives except as 
 students of Theosophy — she the Teacher, they the students. The pledge was 
 read in Court, and it was very amusing to notice the confusion of the defend- 
 ant's attorneys when they realized that the obligation to follow the Leader and 
 Official Head — Katherine Tingley — of this Organization, was in respect 
 only to Theosophic duties, and contains not one word of reference, nor does it 
 include any hint, as to anything outside specific work for the Theosophical 
 Movement. This obligation, then, is as follows: 
 
 It is of interest to note that Col. Olcott was never allowed by Madame Bla- 
 vatsky to become a member of this Esoteric Section, and after her death, when 
 no longer under her inspiring influence and restraint, it was shown in his corre- 
 spondence and in other ways that he had the greatest jealousy not only of this 
 body, but also of Mr. Judge personally. William Q. Judge was the only mem- 
 ber in the Esoteric body of whom H. P. Blavatsky required no pledge, for he, as 
 Madame Blavatsky herself states, had given his pledge to her own Teacher thir- 
 teen years previously, namely in 1875, which was the year of the foundation of 
 the Theosophical Society in New York. Mrs. Annie Besant, who did not join 
 the organization until thirteen years later, 1888, became a pledged member of 
 this Esoteric body, and was pledged to observe the rules. 
 
 Now as to William Q. Judge's position in the Theosophical Movement. 
 We have seen how when he was attacked by Dr. Elliot Coues, Madame Bla- 
 vatsky stood by and defended him. Let me quote from an official letter 
 written by Madame Blavatsky to the Convention of the American Societies 
 in 1888. The letter began as follows: 
 
 To William Q. Judge, General Secretary of the American Section of the 
 Theosophical Society: 
 
 My dearest Brother and Co-founder of the Theosophical Society: 
 In addressing to you this letter, which I request you to read to the Convention 
 summoned for April 22d, I must first present my hearty congratulations and 
 most cordial good wishes to the Society and to yourself — the heart and soul of 
 that body in America. We were several to call it to life in 1875. Since then 
 you have remained alone to preserve that life through good and evil report. It 
 is to you chiefly, if not entirely, that the Theosophical Society owes its existence 
 in 1888. Let me thank you for it, for the first, and perhaps for the last time 
 publicly and from the bottom of my heart, which beats only for the cause you 
 represent so well and serve so faithfully. I ask you also to remember that, 
 on this important occasion, my voice is but the feeble echo of other more sacred 
 voices, and the transmitter of the approval of Those whose presence is alive 
 in more than one true Theosophical heart, and lives, as I know, pre-eminently 
 in yours. 
 
 Further, H. P. Blavatsky, in December of the same year, wrote the following -. 
 
 As Head of the Esoteric Section of the Theosophical Society, I hereby de- 
 clare that William Q. Judge of New York, U. S. A., in virtue of his character 
 as a disciple of thirteen years' standing and of the trust and confidence reposed 
 in him, is my only representative for said Section in America, and he is the sole 
 channel through whom will be sent and received all communications between the 
 members of the said Section and myself, and to him fuU faith, confidence, and 
 credit in that regard are to be given. 
 
14 HISTORICAL INCIDENTS OF 
 
 And as if in prophetic anticipation of the outrageous attack later made 
 upon him by Mrs. Besant, to whom Madame Blavatsky had given the oppor- 
 tunity to hve the better Hfe, and the bitter onslaughts of ambition against his 
 position so faithfully held by him, H. P. Blavatsky, on October 23, 1889, wrote: 
 
 The Esoteric Section and its life in the U. S. A. depend upon W. Q. Judge 
 remaining its agent and what he is now. The day W. Q. Judge resigns, H. P. 
 Blavatsky will be virtually dead for the Americans. 
 
 Furthermore, Madame Blavatsky declared in writing that after her death 
 W. Q. Judge was to take her place in America, and no other construction or 
 meaning can be placed upon these statements save to regard them as being 
 actually meant by Madame Blavatsky, and that in such case, should William 
 Q. Judge resign it would mean the death of Theosophy in America. The 
 application of this we shall refer to later. 
 
 As said. Col. H. S. Olcott, the first President of the Society, never was a 
 member of this inner body of students, which, as we know, was the soul and 
 life of the Theosophical Society, the latter being but the outer form for the dis- 
 semination of exoteric teachings to the public; also that William Q. Judge was 
 the only member who was not required to take a pledge therein; that Mrs. 
 Annie Besant was a pledged member, pledged to observe the rules; that later, 
 Madame Blavatsky, to encourage her in her work, appointed her as Recorder 
 of the teachings which Madame Blavatsky gave to her students. 
 
 H. P. Blavatsky's death. Society re-organized. Enormous majority 
 SUPPORTS W. Q. Judge. He dies shortly after vindication. 
 
 After H. P. Blavatsky's death W. Q. Judge — whose position as Teacher 
 and successor of Madame Blavatsky was assured by the latter' s written state- 
 ments, and who was moreover the only one qualified for that position by virtue 
 of his knowledge, his service, and his long training under H. P. Blavatsky and 
 her Teachers — gave to Mrs. Besant the greatest opportunity of her life for 
 spiritual progress — an opportunity to show her loyalty to her teacher H. P. 
 Blavatsky, and her devotion to the cause of Theosophy. Doubtless supposing 
 that she would carry out her professions in act, appealing to the best side of her 
 nature, and as she was free to give her time and energy to the Theosophical 
 Cause, he gave to her this opportunity to help in carrying out the plan of work 
 begun by H. P. Blavatsky. It must be remembered that at that time she 
 showed no sign outwardly of the ambition which later developed, and one may 
 charitably suppose that she was making a sincere effort to lead a Theosophic 
 life that she might better help humanity. 
 
 For a time after Madame Blavatsky's death, to all appearances, Mrs. 
 Besant worked faithfully. Not a year had passed, however, before the first 
 prominent symptom of her ambition showed itself in her accusation against 
 Col. H. S. Olcott, whose resignation from the Presidency (which office he held 
 only by courtesy, not legally) she demanded. Under this unbrotherly pressure 
 and threats of Mrs. Besant, Col. Olcott did resign, but William Q. Judge, using 
 all his influence, persuaded the American members to adopt such action as to 
 prevent this from taking effect, and he ultimately withdrew his resignation. 
 Failing in her efforts in this direction, and there being but Col. Olcott and 
 William Q. Judge between her and the goal of her ambition, which — such was 
 
THE THEOSOPHICAL MOVEMENT 15 
 
 the opinion of many of the faithful students of Theosophy — was to govern the 
 Theosophical Society throughout the world, and much to the surprise of some 
 of her fellow- workers who had heretofore trusted her, Mrs. Besant began subtle 
 attempts to undermine the influence of Mr. Judge. This she attempted to do 
 first by secret correspondence to all parts of the world, in direct violation of her 
 solemn and sacred pledge, which was "I pledge myself never to listen without 
 protest to any evil thing spoken of a Brother Theosophist, and to abstain 
 from condemning others," seeking for and listening to unproven, unprovable, 
 and utterly false statements against him. 
 
 Her charge against William Q. Judge was that certain statements given by 
 him as coming from his Teacher in India, who, as said, had also been Madame 
 Blavatsky's Teacher, were, to quote her own words, "given a misleading 
 form." There is no question that many of the public, hearing of Mrs. Besant's 
 accusations, came to think that he had committed some immoral, dishonest, 
 and criminal act. Think of it ! The absurdity of this member so recently come 
 into the work — for remember she did not enter the Theosophical work until 
 1888 — who had never been a direct pupil of Madame Blavatsky's Teacher, 
 but only of Madame Blavatsky herself — the absurdity of her presuming to- 
 stand in judgment of an advanced, accepted, and faithful worker such as 
 William Q. Judge! Finally, in 1894, she openly attacked him, as well as the 
 honor of her own teacher, H. P. Blavatsky. So determined was she to carry her 
 point and bring her plans to fruition, so insidious were the disintegrating forces 
 set in motion by her, and so subversive of the principles on which were founded 
 the Theosophical Movement, and especially the inner body of students, of 
 which, as said, Mrs. Besant was a pledged member, pledged to observe the 
 rules, that for a time it appeared as though the harmony of the Society would 
 be so disturbed that it would take a long time before it could recover. And 
 remember too that William Q. Judge at that time was ill and overworked. 
 
 Moreover, in spite of Madame Blavatsky's statement regarding William Q. 
 Judge, that "The day W. Q. Judge resigns, H. P. Blavatsky will be virtually 
 dead for the Americans," Mrs. Besant used every means to force him to 
 resign; thus again setting her Teacher at naught, at the same time trying to 
 cajole him with a promise that if he would resign, he could still have some 
 place in the Theosophical Society. 
 
 Is it not plain to see that Mrs. Besant was willing to sacrifice the whole 
 Theosophical Society to gain her end? for she took a position directly opposed 
 to the emphatic statement of her own Teacher, Madame Blavatsky. 
 
 It was at this juncture that the American members, headed by the Aryan 
 Theosophical Society of New York and the Boston Society, determined to take 
 action. Finally at the annual Convention of the American Societies at Boston 
 in 1895, by a vote of 191 delegates to 10, William Q. Judge was elected President 
 for life, Mrs. Besant being voted out of the Society and all connexion with her 
 and her associates severed and repudiated. This vote represented a majority 
 of the active members throughout the world, and this majority was still further 
 increased by similar action being taken by members in England, Holland, 
 Sweden, Germany, Australia, India, and other countries. In India there was 
 on the roll an apparently large number of branches of the Theosophical Society 
 that supported Mrs. Besant, but upon investigation it was found that in very 
 
16 HISTORICAL INCIDENTS OF 
 
 many instances these branches existed only on paper or had one or two active 
 members in good standing. This was later confirmed by Katherine Tingley 
 when she visited India on her first Crusade around the world in 1896-7, when 
 her agents made careful investigation. 
 
 Thus was William Q. Judge vindicated, but he lived only eleven months 
 longer and passed away March 21, 1896, after intense suffering due in the main 
 to the malicious persecution to which he had been subjected. 
 
 The principal agitator against William Q. Judge in this country and chief 
 promoter of the repudiated body, at the head of which is Mrs. Besant, was 
 Alexander Fullerton, whose downward path evidently began at about that 
 time, and which at last caused him to be arrested for sending immoral matter 
 through the mails to a boy — I shall refer to this again. 
 
 As Madame Blavatsky has said, "Facts are pitchforks," but they must be 
 brought out if we are to protect the weak and the innocent. We must refer 
 to and protest against such things, else in a sense we become a party to them; 
 and unpleasant as it is, if we have the knowledge we have also the duty to see 
 that the public is warned. 
 
 The wisdom of the action that was taken at the 1895 Convention at Boston 
 has been amply proved, and the very fact that from time to time false state- 
 ments are made by those who feel it to their interest to mislead the public to 
 further their own ends, gives a further source of congratulation that they are 
 not in any way identified with us, to the end that the real Theosophical work 
 may not be obstructed. There are many inquirers seeking the right path all 
 the time, as well as new members, to whom we owe a duty; and besides we 
 must have a true record of history to pass down to succeeding generations. 
 
 It is a well-known fact that the Universal Brotherhood and Theoso- 
 phical Society does not issue any statement as to the number of its branches 
 or members. It has no need for doing so. Its influence is world-wide and is 
 felt in every country of the globe. The great bulk of the membership in the 
 Organization is what is known as membership-at-large ; and such members are 
 directly attached through correspondence and association with our Inter- 
 national Headquarters at Point Loma. 
 
 Katherine Tingley successor to W. Q. Judge and H. P. Blavatsky. 
 Enormous increase in membership. Katherine Tingley's insistence 
 
 ON THE application OF ThEOSOPHY TO EVERYDAY LIFE. BiTTER ATTACKS 
 
 against Theosophical Institution at Point Loma. Katherine 
 
 Tingley sues Los Angeles 'Times' for libel.- Dastardly 
 
 anonymous attacks against katherine tingley. 
 
 In March, 1896, Mr. Judge died, leaving as his successor Katherine 
 Tingley, who for several years had been associated with him in the work of the 
 Society. In the early days there had to be branches — we had not then our 
 printing presses nor our extensive correspondence and propaganda bureaus; 
 but when Katherine Tingley visited the branches during her first Theosophical 
 Crusade around the world shortly after the death of William Q. Judge, she 
 found that during the two years' illness of Mr. Judge before his death all sorts 
 of abuses had crept into many of these branches: often a man with a loud voice 
 and a dominant personality, who perhaps, even with a collegiate education, 
 
THE THEOSOPHICAL MOVEMENT 17 
 
 had made no success whatever in his Ufe in the outer world, would force himself 
 to the front, energetic perhaps on material and mental lines, but as to spiritual- 
 ity wofully lacking and wholly unfitted for the directing of a local body of The- 
 osophical students. Others sought to make the branches a stamping-ground 
 for the airing of their own personal views and for the gratification of their 
 ambition either to obtain a position of power or to air their opinions before the 
 public, and the majority of the branches then existing were subject to these 
 conditions. 
 
 Thus it has been that there were many occasions to discourage the continu- 
 ation of centers and the formation of new ones; for the spread of Theosophy — 
 let it be clearly said - — depends first of all upon the life and character of those 
 who profess it. "Theosophist is who Theosophy does," to quote from Ma- 
 dame Blavatsky. 
 
 This action of Katherine Tingley brought to the Universal Brotherhood 
 AND THEOSOPHICAL SOCIETY many new members who had hitherto held back 
 from joining the local societies, and in the first two years after Katherine 
 Tingley became Leader and Official Head the membership of the Society 
 throughout the world was trebled in numbers. 
 
 Recently a lecturer from the Orient lecturing in San Diego for Mrs. Besant's 
 society made a statement which I cannot let pass without protest. He is re- 
 ported to have declared regarding certain small pseudo-theosophical bodies, 
 probably in defence of his own position and that of the society he represents, 
 that 
 
 It does not matter what the name is so long as a person is proclaiming the 
 truths of Reincarnation and Karma and the possibilities of the spiritual life. 
 It is the great work of Theosophy; it does not matter what organization is 
 doing it. 
 
 And so other persons unthinkingly might say. But not so the true Theo- 
 sophist. It does matter what is the life and character of those who are pro- 
 claiming Theosophy. It does matter that the one who gives out these truths 
 shall endeavor to apply them to his own daily life. Let me ask: Is there not 
 too much already of cant and hypocrisy in the world? As H. P. Blavatsky 
 says: "Cant is the most loathsome of all vices," and the enmity and antagon- 
 ism that Katherine Tingley has aroused in certain quarters is because she in- 
 sists that there shall be not only the profession, but also the actual carrying out 
 among her students of the truths of Theosophy in everyday life. 
 
 As the Theosophical work progressed under the direction of Katherine 
 Tingley the great majority of the members showed the most satisfactory re- 
 sults in the grasping of the opportunities given, but the Society was not yet 
 entirely free from those factors that are to be found in all societies, and so from 
 time to time an upstart for Theosophic honors would appear in the arena, with 
 projects quite adverse to its real interests, attempting to use Theosophy to 
 cover his selfish plans. In every case, however, such people, not being able to 
 keep up with the procession, found themselves not at home in the Society, 
 driven out by the full force of the high ideals and the purity of the Theosophic 
 life which was demanded of them. Whenever any one of these delinquents 
 found the opportunity to further his pet project he has attempted to do it, and 
 so the word 'Theosophy' has been used as a cover for false teaching and to 
 
18 HISTORICAL INCIDENTS OF 
 
 mislead the public. But the re-organization of the Theosophical Society and 
 its enlargment by which it became merged into the Universal Brotherhood 
 AND Theosophical Society at the convention at Chicago in 1898, which ac- 
 tion was taken by an almost unanimous vote, has proved to be a blessing to all 
 faithful members and followers of the teachings of H. P. Blavatsky, and has 
 precluded all future possibility of the Society being rent in twain, or having 
 its libraries separated or lost, and its interests affected by quasi-Theosophists. 
 
 I have often heard Mme. Tingley express sympathy for the public and make 
 many excuses for their prejudices and even for their calumnies, for she has said 
 that Theosophy has too often been judged by the deplorable examples found 
 in the lives of those delinquents. 
 
 Not many years ago the public mind was startled by certain maliciously 
 false statements published in the yellow journals both in America and Europe 
 against Katherine Tingley, her work and her schools. The prime authors of 
 these statements were two men whose names are known — one who for four 
 years had been under the treatment of a prominent physician in New Orleans 
 (whose affidavit we have to that effect) for insanity, and who boasted that it 
 was his mission in life to tear down Katherine Tingley and to exalt Mrs. Bes- 
 ant, in order, as he said, that the members of the original Theosophical Society, 
 of which Katherine Tingley, as successor to H. P. Blavatsky and William Q. 
 Judge, was and is the Leader and Official Head, might be induced to support 
 Mrs. Besant. These two men privately circulated malicious reports against 
 Katherine Tingley, consisting of the greatest calumnies and falsehoods — the 
 greater part being made out of whole cloth and part of distorted truths. It was 
 this matter, typewritten — not printed, for they dared not publish it and dared 
 not send it through the mails — which was passed around surreptitiously. It 
 was shown to newspaper editors — and I could give you the actual names of 
 some editors to whom it was shown and who refused to take any notice of it. 
 
 There can be no doubt that this dastardly false statement was, in part at 
 least, the basis of the libelous article published October 1901 in the Los Angeles 
 Times (see Appendix) against Katherine Tingley and the Theosophical Insti- 
 tution at Point Loma, which caused Katherine Tingley to bring action against 
 the publishers, the Times-Mirror Publishing Company and General Harrison 
 Gray Otis, President of the Company and Editor of the paper. The outcome 
 of the suit is well known: Katherine Tingley was completely vindicated, and 
 was awarded heavy damages. This same statement was shown to ministers, 
 even in San Diego, and to members of Mrs. Besant's Society and to any one 
 else who it was thought might be influenced against Katherine Tingley and her 
 work, and the original Theosophical Society, which has its headquarters at 
 Point Loma. Furthermore, it was this dastardly false and malicious statement 
 that was the basis of the attacks against Katherine Tingley made by the Gerry 
 Society for the Prevention of Cruelty to Children in New York, when they de- 
 tained eleven Cuban children and one of our lady physicians, holding them on 
 Ellis Island on the plea that the Raja- Yoga School at Point Loma was no fit 
 place for children. You all know how this ended, how Katherine Tingley de- 
 manded that an investigation of her School and College at Point Loma be made 
 by the United States Government; how Commissioner-General Sargent of the 
 Bureau of Immigration personally made such an investigation and reported 
 
THE THEOSOPHICAL MOVEMENT 19 
 
 favorably to President Roosevelt, with the result that the children were 
 ordered to be sent on to their destination at Point Loma, where they are at 
 the present time.* 
 
 One may well ask, Why should these men go to the trouble of circulating 
 such a tissue of falsehoods against a world-worker and humanitarian, one 
 whose whole life was being spent for the uplifting of Humanity? But when it 
 is known that Katherine Tingley knew of the Jekyll-and-Hyde life of one of 
 them, and that he feared that some day she might lift the veil and show his 
 hypocrisy, is it not plain to any casual observer that all these calumnious 
 efforts of his against Mme. Tingley were an attempt to bring such discredit 
 upon her and her work that she would not be believed? 
 
 This man was Alexander Fullerton, whom I have already named, and who 
 at that time held the highest official position in the United States of America in 
 the society of which Mrs. Besant was President, and which she calls "Theo- 
 sophical"! He was later (Feb. 18, 1910) arrested for sending indecent and 
 immoral matter to a young lad through the United States mails. He confessed 
 and was being held for trial by the United States Federal Court when through 
 the influence of friends he was adjudged insane and placed in a State Lunatic 
 Asylum, where he has since died. Fullerton was arrested Feb. 18, 1910, and in 
 Mrs. Besant's official magazine published in India, dated March, 1910, is an 
 article by her, eulogistic of this man and speaking of him as a " Theosophical 
 Worthy"! Surely comment is not necessary. 
 
 It is a matter of simple justice that these facts should be known, for they 
 help to explain what was behind the persecution of the Leader of the Theoso- 
 phical organization, Katherine Tingley, and the' institutions which she directs. 
 
 Had not Fullerton fallen into the hands of the law through his crimes he 
 would in a short time have been brought into the courts of New York for his 
 libelous and infamous work against Katherine Tingley. His coadjutor was ir- 
 responsible and was but a tool in his hands, this being proven by his own state- 
 ments to Katherine Tingley's father, who at that time was devoting his whole 
 energy — though an old man of seventy-five years — to run down and expose 
 these traducers, but in the midst of his efforts he overtaxed his strength and 
 died suddenly. 
 
 Calumniators defeated in attempts to exploit Society for personal 
 
 ENDS. ThEOSOPHY AND WORK AT POINT LOMA FALSELY GIVEN 
 AS CAUSE OF FAMILY TROUBLES. 
 
 How the Society has been used by those seeking to exploit it for personal 
 ends cannot be told fully here tonight, but there are one or two striking points 
 that I will mention and that serve to lift the veil on questions of the separation 
 of families, with which Katherine Tingley has been so often charged. Several 
 instances have occurred since the International Headquarters were established 
 at Point Loma in which efforts have been made to use Theosophy and Point 
 Loma as a basis to serve in divorce proceedings and in other family matters, 
 such as the separation of parents and children, and husband and wife. The 
 first instance that I will refer to is that of a man, residing in another state, who 
 
 *This was at the time of writing Since then several have returned to Cuba and are holding 
 honorable positions. 
 
20 HISTORICAL INCIDENTS OF 
 
 for several years previously had not only neglected his wife, but whose life was 
 said to be so immoral that she deserted him and then secured a divorce, the 
 courts giving her the custody of their only child, a daughter. The mother 
 married again — a member of the Theosophical Society — and later died. Her 
 last wish was that her daughter might be placed in the school at Point Loma to 
 complete her education and to have such protection as to keep her from any 
 association with her father, whose conduct had broken up the home. Not long 
 after her admission to the school the father appeared in San Diego and de- 
 manded the custody of his daughter, circulating malicious stories that Mme. 
 Tingley was separating father from child. He brought his case into the courts 
 of San Diego, and papers were served on Katherine Tingley that she was hold- 
 ing the child; but when the case came on for trial this child herself placed facts 
 in the hands of the lawyers in regard to her mother's statements and her desire 
 that she should not associate with her father, with the result that the case was 
 dismissed. But the enemies, gossips in San Diego and elsewhere, and yellow 
 journals caught up the father's story, and the falsehoods given out by him 
 have never been completely overtaken by the truth. It was learned afterwards 
 that it was Alexander Fullerton, above referred to, who encouraged the father 
 in making his attack upon Katherine Tingley and the Theosophical Institu- 
 tions, This girl is still at the International Headquarters at Point Loma. 
 
 Another case that created a great stir at the time was that of a certain man 
 residing in Chicago who planned a visit of his wife and children to Point Loma, 
 they to remain there for three months while he went on a trip up the Coast 
 and possibly to Honolulu. This man, with his family, arrived at Point Loma 
 and even made application to enter his children in the school, although for 
 years he had been an open and bitter enemy of Theosophy notwithstanding 
 that his wife was a member of the Universal Brotherhood and Theo- 
 sophical Society. Mme. Tingley, suspecting his motives, told him she had 
 reason to believe he intended to desert his wife. She refused to accept the 
 children as pupils but said they and their mother might remain on a visit as 
 paying guests for three months, the mother's health being greatly broken 
 down. The husband even paid money in advance both for his wife and chil- 
 dren, and departed, as he said, upon his trip. Two days later he appeared at 
 the Point Loma Homestead in a carriage and made an attempt to kidnap the 
 two children. Through the mother's efforts, however, he did not succeed, but 
 later brought habeas corpus proceedings against Itatherine Tingley for re- 
 straining the children, with which, of course, she had nothing to do, they being 
 in the sole care of the mother, and Mme. Tingley having rt^fused to admit them 
 into the school. A similar writ of habeas corpus was directed by the husband 
 against his wife, charging her also with imprisoning the children whom, bear in 
 mind, he had voluntarily left in her sole custody a few days before. Katherine 
 Tingley appeared in court with her attorney, but immediately on opening the 
 case it was dismissed on application of the man himself. A short time later he 
 succeeded in bringing this case before the Los Angeles court, and an old clause 
 of the laws was strained to the point that a sheriff's officer called at Point 
 Loma and took the children away, the mother following, although prostrated 
 by serious illness at the time. 
 
 Owing to the fact that the wife withheld her most important evidence 
 
THE THEOSOPHICAL MOVEMENT 21 
 
 against her husband on the advice of her lawyer; owing to the fact that she had 
 already brought suit for divorce in Chicago and was intending to return there 
 to prosecute it the following week; owing also to the fact that much of the evi- 
 dence submitted by the plaintiff and witnesses was perjured; and in spite of 
 the fact that the custody of children cannot be settled in a habeas corpus pro- 
 ceeding, this being the only contention between the litigants, the Los Angeles 
 courts gave the father temporary custody of the children, this being the extent 
 of its judicial power; and if the mother wished to recover her children perma- 
 nently she must go to Chicago to enter suit there. However, under the advice 
 of her Chicago lawyer and of her oldest and closest friends, she did not go, as 
 she was reliably informed that her husband and her mother, who was a physi- 
 cian and had been for years the principal disturbing element in her family life, 
 had planned to place her in an insane asylum — this, I understand, was at that 
 time easily done in Illinois. The wife, in her despair, resorted to the California 
 courts, seeking a divorce and the custody of her children on the ground of the 
 adultery of her husband with her own mother, who, according to the statement of 
 many who knew her private life, was a cruel, immoral woman, although out- 
 wardly she conformed to the conventional standards of respectability. This 
 woman, named as co-respondent by the wife, was also a bitter enemy of 
 Katherine Tingley, being a member of Mrs. Besant's society, and having for- 
 merly entertained some of Mrs. Besant's lecturers. Further, she had never 
 forgiven Katherine Tingley for ignoring her application for a position, although 
 a total stranger to her, upon her (Katherine Tingley's) medical staff at the 
 time of the latter's first Crusade to Cuba when President McKinley so liberally 
 aided and indorsed her work, giving free transportation on the U. S. Transport 
 Berlin to Katherine Tingley and her band of physicians and nurses and sup- 
 plies of food, medicine and clothing. 
 
 Unfortunately for the wife, the California courts could not hear her case 
 until she had been a resident in the State for one year, and the case was further 
 delayed by a clerical error in the first bill filed which, although a mere techni- 
 cality, necessitated re-filing and an additional three-months' delay. In the 
 meantime the father brought suit in the Illinois courts and gained possession of 
 the children because the wife was not present to oppose. Now it will be of in- 
 terest to you to know that according to the wife's own statements it was Kath- 
 erine Tingley's advice alone that had sustained her in living the last three years 
 with this man who, so the wife says, had abused all rights as a husband. 
 
 The wife had applied to Katherine Tingley three years previously, saying 
 that she could stand her life no longer because of the unnatural and pernicious 
 influence her mother had for some years exercised over her husband, to the ex- 
 tent, in fact, that the real home life had seemingly been hopelessly destroyed. 
 She told Katherine Tingley that she had determined to sue for a divorce, but 
 Katherine Tingley urged her not to give up trying to keep her home intact for 
 the sake of her children, but to make still another effort. This man, who was a 
 business man in Chicago, although he succeeded in taking the children from 
 their heartbroken mother's arms temporarily, has not succeeded in effacing 
 from the public mind the charges which his wife brought out against him to es- 
 tablish her case, although he has gone very much out of his way in attempting 
 to do this, so that even to this day he is very bitter and is still found working 
 
22 HISTORICAL INCIDENTS OF 
 
 behind the scenes wherever possible to injure Katherine Tingley and the good 
 name of Theosophy. His calumnies are mostly in interviews, and in his corre- 
 spondence he rehashes the rotten matter before referred to, which was circu- 
 lated by Alexander Fullerton and his aide above mentioned. He asserts that 
 he has proof, and when an attempt is made to get him to give proof, when he is 
 forced into a corner, he clears himself by saying to those who demand proofs 
 that he has none, but only that his statements are based on newspaper stories. 
 
 Other attempts to involve Theosophy have been made by men who have 
 tried to get rid of their wives, and they have named Theosophy and the work 
 at Point Loma as a cause to cover their own mistakes and gain sympathy from 
 a misinformed public. In every case, however, they have been defeated, 
 though another link in the slander is added. 
 
 We feel that all lovers of truth and justice will be glad these statements 
 have been made, which barely touch on the surface of many of the cruel mis- 
 representations which Theosophy has had to suffer. 
 
 At some other time I hope to give further historical matter which will 
 chronicle pleasanter incidents in the history of the Theosophical Movement. 
 
 CONCLUSION 
 
 Work at Point Loma. School of Antiquity. Great Library. 
 Katherine Tingley the Teacher. 
 
 It would be impossible to give here a detailed account of the growth and 
 development of the many activities at Point Loma, yet even a brief sketch 
 such as this would be incomplete without some reference to them. 
 
 First then, at Point Loma are located the International Headquarters of 
 the Universal Brotherhood and Theosophical Society which, as will al- 
 ready have been seen from the above, is the direct continuation, de jure and 
 de facto, of the original Theosophical Society founded by Madame Blavatsky in 
 New York in 1875. From this world-center and International Headquarters 
 the work of this vast Organization is carried on in all parts of the world. 
 
 It has already been stated that the membership of the Society was trebled 
 in the first two years of Katherine Tingley's leadership, and it may further be 
 said that the work has increased at least five-fold during the past year. The 
 propaganda and correspondence bureaus are taxed to their limit, while the 
 Aryan Theosophical Press, founded by William Q. Judge in 1888 in New York, 
 and now established at Point Loma, even with all the increased facilities of new 
 printing presses, monotype machinery, book-bindery, and photo-engraving 
 department, is already inadequate to supply the demand for literature from 
 all over the world. 
 
 One of the most interesting phases of life at Point Loma is the student life. 
 In 1897 Katherine Tingley founded the School of Antiquity, the aims of which 
 are as follows: 
 
 Although American in center, this school is international in character, a 
 Temple of Living Light, Ughting up the dark places of the earth. Through this 
 school and its branches the children of the race will be taught the laws of physical 
 life, and physical, moral, and mental health and spiritual unfoldment. They will 
 learn to live in harmony with nature — they will become compassionate lovers of 
 
THE THEOSOPHICAL MOVEMENT 23 
 
 all that breathes, they will grow strong in an understanding of themselves, and 
 as they gain strength they will learn to use it for the good of the whole world. 
 
 Connected with the School of Antiquity is the School of Antiquity Library 
 in which are many rare and valuable books. The original nucleus of this was a 
 gift by Rev. S. J. Neill of a fine collection of books many years ago, since which 
 time the library has grown enormously, so that there are now several thousand 
 volumes. These are at present temporarily housed, awaiting the erection of the 
 School of Antiquity Temple which is to be their permanent home — the cor- 
 ner-stone of which is already laid. In addition to the above there are also at 
 Point Loma the Aryan Theosophical Library and the International Head- 
 quarters Library. 
 
 Already the School of Antiquity numbers among its students — and all are 
 students at Point Loma, gratefully acknowledging Katherine Tingley as their 
 Teacher — men and women from all walks in life and every profession: 
 musicians, artists, writers, physicians, lawyers, engineers, business men, crafts- 
 men, and artisans. Fortunate indeed are these students, for they have the 
 privilege of receiving from their Teacher, Katherine Tingley, the priceless 
 instructions of Theosophy, the Wisdom- Religion. 
 
 Those who are closest to Katherine Tingley assert, and do so from actual 
 experience of the results, that she has access to the same source of wisdom as 
 had her illustrious predecessors, H. P. Blavatsky and William Q. Judge. There 
 were many teachings which H. P. Blavatsky gave to no one but her faithful 
 colleague and successor, William Q. Judge, and others which he also received 
 direct from Madame Blavatsky's Teacher. All of these were in turn handed to 
 his successor Katherine Tingley. These, together with the great knowledge 
 which she herself has, form the basis of the deeper instructions given to the 
 faithful students at Point Loma, as and when they become worthy and 
 qualified to receive the same. 
 
 And this instruction is not some far-ofif mystical teaching, but that which 
 can be applied here and now. It is not any strange dabbling in weird phenom- 
 ena, not any attempt to develop abnormal psychic powers, clairvoyance, the 
 seeing of astral colors or the hearing of astral sounds — these have nothing 
 whatever to do with the spiritual life, the inner divine life of man, but are dan- 
 gerous hindrances, not aids. But the teaching given by Katherine Tingley to 
 her students is practical, applicable to our everyday life. It calls for the puri- 
 fication of one's nature, self-control, self-conquest; it is a benediction upon the 
 home, and an uplifting power in the life of every man and woman who will fol- 
 low it, giving a better understanding of life and its sacred opportunities. 
 
 The International Theosophical Headquarters at Point Loma is destined 
 to be and has in part already become a great seat of learning where are being 
 studied these deeper and inner teachings of the great science of life, Theosophy, 
 and its students are engaged in many lines of deeper research that have a pro- 
 found significance in regard to the future welfare of humanity, the results of 
 which will in due time be made known to the world. 
 
 APPENDIX 
 
 For the information of those not acquainted with the facts, the following 
 statement is made: 
 
24 HISTORICAL INCIDENTS OF 
 
 In October, 1901, an article was published in the Los Angeles Times by the 
 Times-Mirror Company, of which Gen. Harrison Gray Otis is president, he be- 
 ing also Editor of the paper, in which outrageously false statements were made 
 against Katherine Tingley and the Point Loma Institution. In consequence 
 of this, Katherine Tingley brought a libel suit against the Times-Mirror Com- 
 pany and Gen. Otis. This libel suit was tried before Judge Torrance of the 
 Superior Court in San Diego, December 1902, and January 1903, being con- 
 cluded January 13, 1903, when the jury rendered a verdict in favor of the 
 plaintiff, Katherine Tingley, completely vindicating her and the Point Loma 
 Institution, and awarding her heavy damages. 
 
 It may interest readers to know that Gen. Harrison Gray Otis was at 
 THE TIME Vice-President of the Associated Press! 
 
 In his charge to the jury Judge Torrance said again and again to statement 
 after statement which had been made by the defendant Otis and to charges 
 alleged by him: 
 
 "I declare to you as a matter of law that there is no legal proof of the 
 truth of that charge, and therefore you must regard it as false." 
 
 Note these words: 
 
 " / declare to you as a matter of law that there is no legal proof of the truth 
 of that charge, and therefore you must regard it as false." 
 
 He further said to the jury : "I deem it of great importance that you should 
 clearly apprehend the real issues in this case. ... So far as they pertain to the 
 exclusive province of the Court they are these, and the Court thus decides 
 them: 
 
 "First. — The publication in the Los Angeles Daily Times complained of in 
 this action was capable of the interpretation placed upon it by the complaint. 
 
 "Second. — So far as defendant has not denied by its answer (not by the 
 words of its counsel) the meanings attributed to this publication by the com- 
 plaint the article must have been regarded to have been published, and to have 
 been understood by those who read it, in the sense imputed by the complaint. 
 
 "Third. — The publication, in all respects in which it is construed by the 
 complaint, is in law libelous." 
 
 As said above, the jury returned a verdict for the plaintiff with heavy 
 damages, and the Superior Court Decision was upheld by the State Supreme 
 Court. 
 
 MRS. TINGLEY WINS SUIT 
 
 CALIFORNIA SUPREME COURT SUSTAINS JUDGMENT OF $7500 AGAINST 'LOS ANGELES TIMES' 
 
 Point Loma, Cal., April 3 (Special) — Katherine Tingley has won her libel 
 suit against the Times-Mirror Company, publishers of the Los Angeles Times, 
 Harrison Gray Otis, editor. The decision of the San Diego Superior Court is 
 upheld and judgment for $7500 is affirmed by the State Supreme Court. Four 
 years ago Mrs. Tingley brought suit for libel against the Times and won her 
 case in the Superior Court of San Diego County. Mr. Otis appealed to the Su- 
 preme Court for a new trial. The case has been pending for the past three 
 years. The Supreme Court has given Mrs. Tingley a final victory by affirming 
 the decision of the lower court notwithstanding eight hundred or more objec- 
 tions entered by the attorneys for Mr. Oti^.— Boston Transcript, April 3, 1907 
 
THE THEOSOPHICAL MOVEMENT 25 
 
 (From The Theosophical Path, Katherine Tingley, Editor, October, 1917) 
 
 THEOSOPHY — UNSECTARIAN AND 
 NON-POLITICAL: by J. H. Fussell 
 
 The Theosophical Society is not, then, a political organization? 
 
 Certainly not. It is international in the highest sense, in that its members 
 comprise men and women of all races, creeds and forms of thought, who work 
 together for one object — the improvement of humanity; but as a society it 
 takes absolutely no part in any national or party politics. 
 
 Why is this? 
 
 For the very reasons I have mentioned. Moreover, political action must 
 necessarily vary with the circumstances of the time and with the idiosyncrasies 
 of individuals.— H. P. Blavatsky in The Key to Theosophy, pp. 227-228 
 
 T^HE most direct meaning of the word Theosophy is 'Divine Wisdom.' 
 J- As was explained by Mme. Blavatsky when she first (in our present day) 
 proclaimed again its teachings, it is a term which connotes the 'Wisdom- 
 Religion,' the 'Secret Doctrine,' the primeval truth which was ONE in 
 antiquity and which was the basis of all the great religious Faiths of the world. 
 Just as the one white light passing through a prism is divided into the seven 
 prismatic colored rays, so the one white Light of Truth passing through the 
 prism of the racial mind becomes divided into the different religious faiths. 
 And just as no one of the prismatic rays is or can be regarded as the one 
 white light, or contains the white light in its fulness, but only an aspect of it; 
 so no one of the religious Faiths of the world contains or can be regarded as 
 the whole Truth, though it may contain or present an aspect of the Truth. 
 
 For this reason Mme. Blavatsky, from the very foundation of the Theo- 
 sophical Society, urged upon the members to study comparative religion, to 
 study the great Faiths of the world, to seek out those foundation truths 
 which were common to all and so find again the ancient Wisdom- Religion — 
 Theosophy. 
 
 Nowhere, however, and at no time, did she urge the support of any one 
 religious faith or system, seeing that all the religious faiths of the world have 
 become encrusted with theological dogmas and are hedged about with creeds. 
 She makes the following important declaration: 
 
 It is perhaps necessary, first of all, to say that the assertion that ' Theosophy 
 is not a Religion,' by no means excludes the fact that 'Theosophy is Religion' 
 itself. A Religion, in the true and only correct sense, is a bond uniting men 
 together — not a particular set of dogmas and beliefs. Now Religion, per se, 
 in its widest meaning is that which binds not only all MEN, but also all BEINGS 
 and all things in the entire Universe into one grand whole. This is our Theo- 
 sophical definition of religion. 
 
 Thus Theosophy is not a Religion, we say, but RELIGION itself, the one bond 
 of unity, which is so universal and all-embracing that no man, as no speck — from 
 gods and mortals down to animals, the blade of grass and atom — can be outside 
 of its light. Therefore, any organization or body of that name must necessarily 
 be a UNIVERSAL BROTHERHOOD. 
 
 Accepting this definition of Theosophy as RELIGION itself, and not 
 a religion, it must be clear that neither the Theosophical Society nor any 
 
26 HISTORICAL INCIDENTS OF 
 
 official of the Society has any right to advocate or support any sectarian creed 
 or dogma, or any one religious system, Faith or Church. And to the extent 
 that any one professes to follow Theosophy, if he be sincere in his profession, 
 that is, to the extent that he is a Theosophist, in place of advocating any 
 sectarian creed or dogma, or any one religious system. Faith or Church, in 
 the sense of *a particular set of dogmas and beliefs,' to the exclusion of or in 
 opposition to other dogmas and beliefs, he will seek behind all these for the 
 kernel of Truth which is common to all religions, and for those truths which 
 are to be found in degree in all. He will hold less and less to the outer forms, 
 creeds and dogmas which divide, and more and more to those teachings which 
 have been universally proven to be true, and which unite. To take any other 
 course would be to go contrary to this universal and basic principle of 
 Theosophy. 
 
 It is true that in the Theosophical Society are men and women holding 
 different religious views, Christians, Buddhists, Hindus, Parsis, etc., and to 
 all such it says: Seek to get at the foundation of the religious faith you 
 profess, and you will find a common meeting-ground with others of different 
 faiths. In an open letter to the Archbishop of Canterbury (1887), Mme. 
 Blavatsky said the following: 
 
 Theosophists know that the deeper one penetrates into the meaning of the 
 dogmas and ceremonies of all religions, the greater becomes their apparent 
 underlying similarity, until finally a perception of their fundamental unity is 
 reached. This common ground is no other than Theosophy — the Secret Doctrine 
 of the ages; which, diluted and disguised to suit the capacity of the multitude, 
 and the requirements of the time, has formed the living kernel of all religions. 
 
 The same writer (Mme. Blavatsky) also says the following: 
 
 There is but one Eternal Truth, one universal, infinite and changeless spirit 
 of Love, Truth and Wisdom; impersonal, therefore bearing a different name 
 in every nation; one light for all, in which the whole Humanity lives and moves, 
 and has its being. Like the spectrum in optics giving multicolored and various 
 rays, which are yet caused by one and the same sun, so theologized and sacerdotal 
 systems are many. But the universal religion can only be one if we accept the 
 real primitive meaning of the root of the word. We Theosophists so accept it; 
 and therefore say we are all brothers — by the laws of nature, of birth, of death, 
 as also by the laws of our utter helplessness from birth to death in this world 
 of sorrow and deceptive illusions. Let us then love, help and mutually defend 
 each other against the spirit of deception; and while holding to that which each 
 of us accepts as his ideal of truth and unity — /. e. to the religion which suits 
 each of us best — let us unite to form a practical nucleus of a Universal Brother- 
 hood of Humanity without distinction of race, creed or color. 
 
 In entire harmony with this is the following declaration in the Con- 
 stitution of the Universal Brotherhood and Theosophical Society: 
 
 Every member has the right to believe or disbelieve in any religious system 
 or philosophy, each being required to show that tolerance for the opinions of 
 others which he expects for his own. 
 
 This declaration, however, does not concede or give the right to any 
 member to proselytize for any church or religious system, or to advocate 
 the support of any church or creed — thereby tacitly, if not openly, con- 
 
THE THEOSOPHICAL MOVEMENT 27 
 
 demning all other churches and creeds. For this would be a violation of 
 the principles of Theosophy and tend to create dissension. 
 
 Having found the inner meaning, having reached "the common ground 
 of all religions" which is "no other than Theosophy," having found the 
 spirit which giveth life, no one, no Theosophist, if he is faithful to himself, 
 to the Higher Self within, can ever again go back to the letter which killeth, 
 or the dogmas which separate. Having found "the living kernel of all reli- 
 gions," the bond of union between Christian, Hindu, Buddhist, Parsi, and 
 men of all professions of faith, he will henceforth be a devotee of Truth alone. 
 He can no longer call himself Christian or Buddhist, or by the name of any 
 other separated religious faith. He will not and cannot subordinate Truth 
 to a half-truth or a partial expression of Truth. It will henceforth be Truth 
 and Light he will ever seek and follow; it will be Truth and Light he will 
 teach and advocate. He will not advocate the support of any church or 
 any creed, but only Truth, Divine Wisdom — Theosophy. 
 
 Religion, considered fundamentally, unites; religions, churches, creeds, 
 separate. Looking back through all known history, what is the record of 
 the wars, hatreds and strife between nations and individuals? Have not the 
 bitterest of these and of all human dissensions been due to differences in 
 religion, differences in creed and dogma, sectarianism? 
 
 The principal purpose and aim of the Theosophical Society since its 
 foundation by H. P. Blavatsky in New York in 1875, and still more strongly 
 insisted upon since its reorganization by Katherine Tingley, in 1898, as the 
 Universal Brotherhood and Theosophical Society, has been and is to ac- 
 centuate the fundamental principle of Theosophy, viz., Universal Brotherhood. 
 Harmony based on those foundation truths which are the very essence of 
 Theosophy; the basic truths common to all religions; to seek for the common 
 ground; not to accentuate any creed, any dogma, not to support any Church 
 or any religion, even the greatest, but to support RELIGION, Truth, — these 
 alone can make men free. "There is no Religion higher than Truth," is 
 its motto. 
 
 To come now to the application of the foregoing, and the reason for 
 making this statement, the following has been brought to our attention. 
 It is a statement published in the official organ in the U. S. A. of a society 
 which claims to be 'Theosophical,' the same being a section of a society of 
 which Mrs. Annie Besant, a professed 'Theosophist,' is President. The state- 
 ment in question -which quotes authoritatively from Mrs. Besant, is as follows: 
 
 Our President has not left us in doubt as to the activities to which we should 
 devote our every available energy in the immediate future; we have not been left 
 groping to find those excellent things for ourselves. In the Watch-tower for 
 November 1916 she has with directness and force informed us that it is a matter 
 of very great importance that we shall do what we can (i) to strengthen the work 
 of Co-Masonry; (2) to help in the establishment of that intellectually inclined, 
 old, but yet very small church, known as the Old Catholic Church, among Theo- 
 sophists, and (5) to aid in giving out the educational ideas for the future race. 
 She has made it as clear as daylight that we are to take the light of Theosophy 
 into the outer world, entering the four great departments of life which so much 
 need the illumination of our teaching at this critical time: these are politics, 
 religion, education, and social reform. 
 
28 HISTORICAL INCIDENTS OF 
 
 The language is unequivocal: Mrs. Besant has "with directness and 
 force informed us" (the members of the so-called ' Theosophical ' society of 
 which she is president) "that it is a matter of very great importance that we 
 shall do what we can" (italics mine — J.H.F.) ..." (2) to help in the establish- 
 ment of . , . the Old Catholic Church. ..." That is, that these people who 
 call themselves * Theosophists ' shall do what they can to help in the establish- 
 ment of a sect; that they shall desert, if indeed they ever held to it, un- 
 sectarianism, and become sectarian. No clearer evidence, surely, is needed 
 to demonstrate the fact that Mrs. Besant by advocating such action, and 
 those who, acting on her instructions, take such action, are not Theosophists, 
 and have no right nor title to the name 'Theosophist.'* 
 
 Against this misuse of the name ' Theosophist ' and against the misinter- 
 pretation and travesty of Theosophy which such action taken in the name 
 of Theosophy implies, every true Theosophist protests. 
 
 For the sake of those of the public who may have been misinformed or 
 do not know the facts, it should be stated that neither Mrs. Besant, nor 
 any of her followers, nor, again, any of the members of the so-called Theosophical 
 society of which she is president, is a member of, or affiliated with, the original 
 Theosophical Society founded by H. P. Blavatsky which is now known as the 
 Universal Brotherhood and Theosophical Society, of which Katherine Tingley 
 is the Leader and Official Head, with International Headquarters at Point 
 Loma, California. 
 
 But there is still another reason for making this present statement and 
 for emphasizing the fact that neither Mrs. Besant nor any of her followers 
 is a member of, or associated with, or endorsed by, the Universal Brotherhood 
 and Theosophical Society, which reason is to be found in Mrs. Besant's 
 advocacy of 'Co-Masonry' and her urging her followers to actively par- 
 ticipate in politics. 
 
 As for 'Co-Masonry,' such advocacy may impose upon some of the public 
 who are unacquainted with the principles of Freemasonry which govern the 
 Masonic Fraternity. It is sufficient here to state that to all members of the 
 Masonic Fraternity and to all who know the meaning and purpose of Free- 
 masonry, such advocacy is ridiculous. It is as ridiculous as the attempt of a 
 woman to masquerade as a man, or vice versa. It can never be more than 
 masquerading. Every Freemason who is one really and not merely in name, 
 knows this. More need not be said here. 
 
 In regard to politics, the same general argument applies as in regard to 
 religious dogmas, church creeds, etc., as given above. For the sake of the 
 public, however, it should be said that as the Theosophical Society is un- 
 sectarian and does not therefore give support to any church, sect, or creed; 
 so also is it non-political and cannot therefore support any political party or 
 movement, or take part, as a Society or through its members, in politics. 
 For, as churches, sects, and creeds divide and provoke dissension, so do 
 
 *This statement is not in any sense a criticism of the Old Catholic Church or its teachings, 
 nor would that church be named here had it not been named by Mrs. Besant. The Theo- 
 sophical Society attacks no church, no man's religion; but neither does it advocate any religion, 
 but seeks only for the Truth underlying all. 
 
THE THEOSOPHICAL MOVEMENT 29 
 
 politics divide and provoke dissension and stir up strife; and are thus in- 
 compatible with the basic teaching of Theosophy, viz.: Universal Brotherhood. 
 The position of the Theosophical Society in regard to politics is clearly stated 
 by H. P. Blavatsky in her work, The Key to Theosophy, in these words: 
 
 Do you take any part in politics? 
 
 As a Society we carefully avoid them, for the reasons given below. To seek to 
 achieve political reforms before we have effected a reform in human nature, is like 
 putting new wine into old bottles. Make men feel and recognise in their innermost 
 hearts what is their real, true duty to all men, and every old abuse of power, every 
 iniquitous law in the national policy based on human, social or political selfishness, 
 will disappear of itself. Foolish is the gardener who tries to weed his flower-bed 
 of poisonous plants by cutting them out from the surface of the soil, instead of 
 tearing them out by the roots. No lasting political reform can be ever achieved 
 with the same selfish men at the head of affairs as of old. 
 
 The Theosophical Society is not, then, a political organization? 
 
 Certainly not. It is international in the highest sense, in that its members 
 comprise men and women of all races, creeds, and forms of thought, who work 
 together for one object — the improvement of humanity; but as a society it takes 
 absolutely no part in any national or party politics. 
 
 Why is this? 
 
 For the very reasons I have mentioned. Moreover, political action must 
 necessarily vary with the circumstances of the time and with the idiosyncrasies 
 of individuals. While, from the very nature of their position as Theosophists, 
 the members of the Theosophical Society are agreed on the principles of Theo- 
 sophy, or they would not belong to the Society at all, it does not thereby follow 
 that they agree on every other subject. As a society they can only act together 
 in matters which are common to all — that is, in Theosophy itself; as individuals, 
 each is left perfectly free to follow out his or her particular line of political thought 
 and action, so long as this does not conflict with Theosophical principles or hurt 
 the Theosophical Society. 
 
 The logic of this position is so clear that it is difficult to understand the 
 state of mind of one, professing to be a Theosophist, who knowingly departs 
 from it. In such case one can only conclude that there has been no real 
 understanding of Theosophy. 
 
 Wide publicity has recently been given in the daily press to the recent 
 action of the British Government in India in placing restrictions upon Mrs. 
 Annie Besant, on account of her political activities. An Associated Press 
 Dispatch, also widely published, reports that in the House of Commons, 
 July 11th, the following statement was made by Mr. Austin Chamberlain, 
 Secretary for India: 
 
 The Madras Government had offered to relax its prohibition of Mrs. Annie 
 Besant, head of the Theosophical Society, so far as it affected her Theosophical 
 and religious activities, but that Mrs. Besant declined the concession on the 
 ground that it was impossible to separate her Theosophical and political work — * 
 
 *When just about to go to press, information was received through the publication of an 
 Associated Press Dispatch dated Bombay, India, Sept. 17th, that Mrs. Besant and two of her 
 associates "have been released from internment by the Madras Government. They had been 
 held for political agitation." The Press Dispatch further states as follows: "It was recently 
 announced that the Indian government was prepared to recommend to the Madras govern- 
 ment that the restrictions placed on these people be removed if the government were satis- 
 fied they would refrain from unconstitutional and violent methods and political agitation 
 for the remainder of the war." 
 
30 HISTORICAL INCIDENTS OF 
 
 Compare Mrs. Besant's statement with that made by Mme. Blavatsky, 
 which we again quote. 
 
 To seek to achieve political reforms before we have effected a reform in human 
 nature, is like putting new wine into old bottles. Make men feel and recognise in 
 their innermost hearts what is their real, true duty to all men, and every old 
 abuse of power, every iniquitous law in the national policy based on human, 
 social or political selfishness, will disappear of itself. 
 
 This is the crux of the whole matter. The work of Theosophy and of all true 
 Theosophists is basic. Any attempt to mix politics with Theosophy, or to 
 use Theosophy or the Theosophical Society to further political ends or in 
 support of any political movement, would be to desert this basic position; 
 seeing that such action and such support would necessarily accentuate the 
 differences and antagonisms between men and parties instead of fostering 
 the basic principles of Universal Brotherhood by which men can unite to act 
 in harmony for the good of all. Just as the accentuation of religious dogmas 
 and creeds is a cause of separation, antagonism, and dissension, so too the 
 accentuation of political opinions and the support of one political party as 
 against another, are likewise fruitful sources of separation, dissension, and 
 antagonism. Hence no Theosophist, if he is seeking truly to fashion his life 
 on the principles of Theosophy, and certainly no Theosophical Teacher, will 
 attempt to mix politics with Theosophy, for this would be a direct violation 
 of the principles of Theosophy, and could not be regarded otherwise than as 
 showing an utter disregard for those principles and for the main object and 
 purpose of the Theosophical Society, and as a failure to apply those principles 
 in the affairs of daily life. 
 
 The only alternative conclusion, if the above be not held as applicable, 
 is that Mrs. Besant has totally failed to understand the principles and teach- 
 ings of Theosophy, and the first object of the Theosophical Society. It 
 should be said that Mrs. Besant ceased to be a member of the original Theo- 
 sophical Society, being removed from its ranks by a majority vote of ninety- 
 three per cent, of its members, as far back as the year 1895, and at no time since 
 having been recognised by the members of that society as an exponent 
 of Theosophy. 
 
 In conclusion, the original Theosophical Society, now known as The 
 Universal Brotherhood and Theosophical Society, ever has been and is 
 fundamentally and irrevocably unsectarian and non-political. And while 
 Theosophists, "as individuals," as stated above by Mme. Blavatsky, are 
 "perfectly free to follow out his or her particular line of political thought and 
 action," and as stated in the Constitution to "believe or disbelieve in any 
 religious system or philosophy," it must be distinctly understood, as she 
 further says, that this is so only "so long as this does not conflict with Theo- 
 sophical principles or hurt the Theosophical Society," that is, only so long as 
 it does not provoke dissension and cause antagonism. Official sanction or 
 advocacy of any political movement or party or activity, or of any church, 
 religious dogma, or creed, would be a direct violation of the principles of 
 Theosophy and of the first object of the Theosophical Society. Founded as 
 it is upon Theosophy, and holding to the principles of Theosophy, the Theo- 
 
THE THEOSOPHICAL MOVEMENT 31 
 
 sophical Society cannot be otherwise than fundamentally and irrevocably 
 unsectarian and non-political, so long as it is true to its declared objects 
 and purposes. And the history and work of the original Theosophical Society, 
 under the guidance of its three Teachers, Helena P. Blavatsky, William Q. 
 Judge, and Katherine Tingley, have demonstrated that it has remained 
 true to those teachings and principles. Furthermore, any society that 
 deviates from those principles and teachings cannot be a Theosophical 
 Society in the true meaning of that term; for Theosophy is more than a 
 teaching or a mode of thought; it is a life, true living, right action. It is 
 Theosophy that the true Theosophist will uphold, it is Theosophy he will 
 seek to make the rule and guide of his life, for as H. P. Blavatsky said, 
 "Theosophist is, who Theosophy does." 
 
 All lovers of justice should find this interesting: — ^ 
 
 (Supplement to The Theosophical Path, August, 1916) 
 
 RETRACTION BY 'THE NEW YORK WORLD' 
 
 The two documents which are given below require little introduction, 
 because they tell their own story. 
 
 On May 27th, 1916, I demanded from The New York World a retraction 
 of certain libelous statements embodied in an article published by it on 
 March 19th, 1916, the alternative being the filing by me of a suit at law for 
 libel against this paper. 
 
 The World expressed a readiness to correct its mistake by a published 
 retraction, which duly appeared in its pages on July 9th, under the heading 
 'The Truth about Katherine Tingley.' This retraction is the second of the 
 reprints which follow. 
 
 (Copy) 
 POSTAL TELEGRAPH COMPANY 
 
 (Night Lettergram) 
 
 Point Loma, California 
 May 27th, 1916 
 
 To the Owners, Editors and Publishers of 
 
 The New York World, New York City 
 
 The article published on pages 5 and 17 of The New York World Magazine 
 of March 19th, 1916, entitled 'Purple Mother of Point Loma,' is based on 
 falsehoods, distorted truths and facts which, in the context and form in 
 which they are published, produce entirely false impressions. I am convinced 
 that it is a libel. It has already caused and will continue inevitably to cause 
 
32 HISTORICAL INCIDENTS OF 
 
 me, both in my private and my official capacity, extensive and irreparable 
 injury. 
 
 In view of the nature of the defamation and of its being published in 
 connexion with the litigation over the Spalding estate, thereby unwarrantably 
 connecting me with that litigation, I am led to infer that either the writer 
 was animated by a malicious intent or was the mere mouthpiece of others 
 who are interested in breaking the will of the late A. G. Spalding, who left 
 the bulk of his estate to his wife, and not one cent to myself or the institution 
 which I represent. 
 
 It is not only an injury to me living, but will dishonor my memory and 
 blight the continuance of my educational and humanitarian work after 
 I am gone. Moreover, it is a serious reflexion upon the intelligence, motives 
 and credit of the members of the Universal Brotherhood and Theosophical 
 Society, of which I am the Leader and Official Head — members located at 
 the International Theosophical Headquarters here at Point Loma, members 
 throughout America, and members in foreign countries. 
 
 It is a most defamatory attack upon my private life and upon my public 
 work. It holds me up to public hatred, contempt and ridicule. It charges me 
 with dishonest, immoral, and even criminal conduct. The lawyers to whom 
 I have referred the article in question unhesitatingly and entirely coincide 
 with my views as expressed above. 
 
 Before instructing my lawyers to bring action for damages for the publica- 
 tion of the article, I am disposed to give you an opportunity to counteract as 
 far as possible the injury you have done me, by making a full retraction of 
 such a nature as the circumstances of the publication require. 
 
 With this purpose in view I send this telegram, to ask you to notify my 
 attorney in this case, Jaspersen Smith, of the firm of Montgomery, Hart, 
 Smith, and Steere, The Rookery, Chicago, Illinois, by wire, if you are ready 
 to consider the publication of such a retraction as I will prepare and mail 
 to you within a few days from the receipt of your answer. 
 
 All I ask from you is justice. 
 
 (Signed) Katherine Tingley 
 
 (From The World Magazine, July 9, 1916) 
 
 THE TRUTH ABOUT KATHERINE TINGLEY 
 
 A Statement of Facts Published in Justice to the Universal 
 
 Brotherhood and Theosophical Society and to its 
 
 Leader and Official Head 
 
 /'N the Sunday Magazine section of 'The World' for March 19th, 1916, there 
 appeared a full-page illustrated article by Edward H. Smith, under the 
 heading: 'THE PURPLE MOTHER OF POINT LOMA.' 
 
 The article purported to deal with the life of Katherine Tingley, Leader and 
 Official Head of the Universal Brotherhood and Theosophical Society, which has 
 
THE THEOSOPHICAL MOVEMENT 33 
 
 its International Headquarters at Point Loma, California. It also commented on 
 Madame Tingley's connexion with the contest of the will of the late A. G. Spalding. 
 The article was widely circulated and was reproduced in whole or in part by 
 other newspapers in North and South America. It has given serious offense to 
 Madame Tingley, her friends, and the members of the Theosophical Society. 
 They have complained and asked for a correction. The World's Bureau of 
 Accuracy and Fair Play has taken up these complaints, and after an inquiry 
 has found that the article was defamatory, inaccurate and misleading in many 
 of its statements, and that it did Madame Tingley and her associates at Point 
 Loma an injustice. It is with a view to correcting the injustice that this publica- 
 tion is made. 
 
 THE immediate cause of the publication complained of was the filing by 
 the son and adopted son of the late Albert G. Spalding, the 'Father 
 of American Baseball/ of a suit to contest Mr. Spalding's will, which left 
 $100,000 to each of the contestants, a similar amount to Mr. Spalding's 
 stepson, and the remainder of the estate to his widow, Mrs. A. G. Spalding, 
 who resides at Point Loma, California, and is a member of the Theosophical 
 Society. Several contests and amended contests were filed, the legal verbiage 
 and character of which apparently misled the writer in his phrasing of certain 
 portions of The World's publication. The statements of contestants were 
 objected to by the attorneys for Mrs. A. G. Spalding and amended statements 
 of contest were substituted, charging in a less offensive form that Mr. Spalding 
 was of unsound mind when he made his will, and that the will was the result 
 of a conspiracy between Mme. Tingley, Mrs. A. G. Spalding and the stepson. 
 These charges have been denied, and the case is awaiting trial. 
 
 Meantime, Mme. Tingley has filed suit in the courts of San Diego, Cali- 
 fornia, for $250,000 damages against Keith Spalding, one of the contestants, 
 against his wife, and J. W. Spalding and H. B. Spalding, respectively brother 
 and nephew of the late A. G. Spalding. Mme. Tingley alleges in the complaint 
 that a conspiracy exists to defame her and to injure the educational and 
 humanitarian work which she is directing. 
 
 Several of the statements made in the magazine article were the subject of 
 inquiry in a libel suit brought in 1901 by Mme. Tingley against a prominent 
 Los Angeles newspaper. In this suit a verdict for a substantial amount in 
 favor of Mme. Tingley was awarded by the jury, and the Supreme Court of 
 California sustained the award after overruling several hundred objections. 
 
 Other incorrect statements in the article concerned the Patterson will 
 case, filed in 1910 to contest a will in which Mme. Tingley was one of the 
 beneficiaries. It was alleged that Mrs. Patterson-Thurston was of unsound 
 mind, and that Mme. Tingley had unduly influenced the making of the will. 
 The court on motion for a new trial held that Mrs. Patterson-Thurston had 
 not the necessary mental capacity to make a will, but that there was no evi- 
 dence to sustain the charges against Mme. Tingley. The court therefore set 
 aside the verdict of the jury on the latter point, and pending an appeal a 
 compromise resulted between the contesting relatives and Mme. Tingley. 
 
 The World's inquiry shows that certain of the statements in the magazine 
 article were taken from previous newspaper publications regarding Mme. 
 
34 HISTORICAL INCIDENTS OF 
 
 Tingley and the Theosophical Society which have been repeated at intervals 
 for several years past. These statements were circulated by Alexander Fuller- 
 ton, who was once the secretary of the American section of a Theosophical 
 society not connected with or endorsed by Mme. Tingley or the Universal 
 Brotherhood and Theosophical Society. Fullerton was arrested February 
 18th, 1910, by Anthony Comstock on a Federal warrant charging him with 
 sending obscene matter through the mails. On February •24th, 1910, he was 
 committed as insane upon the order of Justice Platzek of the New York 
 Supreme Court and the Federal prosecution was dropped.* 
 
 In 1902, when certain charges and objections were made to Mme. Tingley's 
 receiving a number of Cuban children in the Point Loma school, the Federal 
 Bureau of Immigration at Washington sent the Commissioner-General of 
 Immigration to undertake a personal investigation, and he filed a report 
 highly commendatory of the school. 
 
 The International Headquarters of the Universal Brotherhood and Theo- 
 sophical Society, including the Raj a- Yoga College and School, are visited 
 year in and year out by numbers of prominent American and European 
 teachers, jurists, artists, musicians and social service workers. The public is 
 permitted to visit the grounds and the buildings from ten to four o'clock each 
 day and to become familiar with the Theosophical activities. The permanent 
 residents on the Point Loma grounds number well-known teachers, artists, 
 musicians and others, all of several nationalities, giving to the place an air of 
 cosmopolitan culture. The open-air Greek Theater, situated on the edge of 
 the cliffs overlooking the Pacific Ocean, was built by Katherine Tingley, and was 
 the first of its kind in the United States, and here have been presented many 
 of the great Greek tragedies and several of the plays of Shakespeare. 
 
 *To enable the reader to understand this paragraph more clearly it should be stated that 
 Alexander Fullerton had two objects in view in circulating the statements referred to: 
 
 (1) To prejudice the public as well as the members of the Universal Brotherhood and 
 Theosophical Society against Madame Tingley, so that she would be forced to resign, thus 
 giving to Alexander Fullerton the opportunity of inviting the members of the Universal Brother- 
 hood and Theosophical Society to join Mrs. Besant's so-called Theosophical society, of which 
 he was General Secretary in America. 
 
 (2) Knowing that Madame Tingley had evidence regarding his immoral and perverted 
 conduct with boys — and knowing too of her rescue work among boys and girls and the un- 
 fortunate generally — he sought to blacken her character and reputation, so that in case she 
 should exfKJse him she would be discredited in the eyes of the public. 
 
 No one but an insane man would have dared to publish and circulate such maliciously 
 false and defamatory statements — so scandalous that he dared not have them printed or sent 
 through the mail — which in typewritten form were passed surreptitiously from hand to hand. 
 And yet Alexander Fullerton retained for many years afterwards his position as the chief 
 officer of Mrs. Besant's society in the U. S. A., and in her magazine The Theosophist, March 
 1910 (he was arrested in February 1910), Mrs. Besant published a eulogy of him, over her own 
 initials, speaking of him as a 'Theosophical Worthy'! 
 
 Theosophical Defense League 
 
THE THEOSOPHICAL MOVEMENT 35 
 
 PRESERVING POINT: -tpMiai;;' FROM 
 THE MYTH-MONGERS 
 
 From the San Diego 'Union,' Sunday, July 30th, 1916: 
 Extracts from 'On the Margin,' by 'Yorick' 
 
 WHAT is a legend? How are myths invented and propagated? From 
 what circumstances of superstition and ignorance do false religions 
 emanate? Wherein were the heroes and saints of tradition different from 
 their fellow-citizens and neighbors? I was amusing myself the other day 
 with these speculations, when I suddenly realized that I did not have to 
 search the recondite and occult black-letter tomes of medievalism for an 
 answer to my questions. I recalled that within the corporate jurisdiction of 
 San Diego two conspicuous examples of myth and fable are in the making. 
 One of these is the legend of Ramona, for which there is not the slightest 
 foundation except the romance of Helen Hunt Jackson, and the other is the 
 popular superstition that clusters and grows constantly about the Inter- 
 national Theosophical Headquarters at Point Loma, of which Katherine 
 Tingley is the head and the guiding spirit. The difference between these 
 San Diego myths is in the fact that Ramona never existed ; whereas Madame 
 Tingley is very much alive, as some of those most active in propagating the 
 popular fables concerning her work and institution have found, to their 
 sorrow and cost — the cost involving much of the sorrow. 
 
 Classic Precedent for Legend-Making 
 
 I suspect that much of the legend growing in the gardens of Point Loma 
 is fostered by local prejudice against a philosophy which the legend-makers 
 do not understand, but which they fear is an insidious assault upon their 
 own cherished faiths and beliefs. What men do not understand they con- 
 demn, and what they fear they persecute. 
 
 Only the other day, for the most recent example, it was necessary for 
 Madame Tingley to offer proof against the New York World that it had 
 libeled her and the organization of which she is the leader, in a full-page 
 illustrated article written by one Edward H. Smith and published in the 
 World's Sunday Magazine section under the heading, 'The Purple Mother 
 of Point Loma.' In her communication to the owners, editors and publishers 
 of the World Madame Tingley characterized the article as "a most defama- 
 tory attack upon my private life and upon my public work" . . . holding her 
 up to "public hatred, contempt and ridicule" . . . charging her with "dis- 
 honest, immoral, and even criminal conduct," and closing with the significant 
 statement that, "Before instructing my lawyers to bring action for damages 
 for the publication of the article, I am disposed to give you an opportunity to 
 counteract as far as possible the injury you have done me, by making a full 
 retraction of such a nature as the circumstances of the publication require." 
 
36 HISTORICAL INCIDENTS 
 
 A Retraction Under Stress 
 J* „ ', ' 
 
 After a consultation with their own lawyers, the editors and publishers 
 of the World printed this retraction: 
 
 [Here follows the World's statement as to the Retraction.] 
 
 They are Growing all around Us 
 
 A very handsome apology, to be sure! but what a pity that the World's 
 'Bureau of Accuracy and Fair Play* didn't perform its functions before the 
 publication of the "defamatory, inaccurate and misleading" article. The 
 incident, of course, is now closed as far as it concerns Madame Tingley and 
 the New York World; but I fear that the credulous, prejudiced, romance- 
 loving, myth-making multitude will go right along inventing and believing 
 absurd and grotesque tales of what is doing at Point Loma — an institution 
 as open to the light of day as its beautiful Greek Theater down in the canyon 
 that looks to the sunset as 
 
 "The mountains look on Marathon, 
 And Marathon looks on the sea." 
 
 So you will understand why it is unnecessary for me to delve in ancient lore 
 or to search through the pages of Max Miiller to learn the secret of legendary 
 origins and mythical sources. The greenest grass grows at our own door. 
 
"There is no Religion Higher than Truth" 
 
 ^ntbcrsal Protijerijoob ant l^fjeosfopijical ^ocietj 
 
 Established for the benefit oj the people of the earth and all creatures 
 
 OBJECTS 
 
 This BROTHERHOOD is part of a great and universal movement which has been active 
 in all ages. 
 
 This Organization declares that Brotherhood is a fact in Nature. Its principal purpose is 
 to teach Brotherhood, demonstrate that it is a fact in Nature and make it a living power in 
 the life of humanity. 
 
 Its subsidiary purpose is to study ancient and modern religions, science, philosophy and 
 art; to investigate the laws of nature and the divine powers in man. 
 
 * * * 
 
 The Universal Brotherhood and Theosophical Society welcomes to membership all 
 who truly love their fellow-men and desire the eradication of the evils caused by the barriers of 
 race, creed, caste, or color, which have so long impeded human progress. To all sincere lovers 
 of truth, and to all who aspire to higher and better things than the mere pleasures and interests 
 of a worldly life, and are prepared to do all in their power to make Theosophy a living energy 
 in the life of humanity, its various departments offer unlimited opportunities. 
 
 The whole work of the Organization is under the direction of the Leader and Official Head, 
 Katherine Tingley, as outlined in the Constitution. 
 
 The International Brotherhood League 
 
 (Founded in 1897 by Katherine Tingley) 
 
 Department for Practical Humanitarian Work of the 
 Universal Brotherhood and Theosophical Society 
 
 OBJECTS 
 
 1. To help men and women to realize the nobility of their calling and their true position 
 in life. 
 
 2. To educate children of all nations on the broadest lines of Universal Brotherhood; 
 and to prepare destitute and homeless children to become workers for humanity. 
 
 3. To ameliorate the condition of unfortunate women, and assist them to a higher life. 
 
 4. To assist those who are, or have been, in prisons to establish themselves in honorable 
 positions in life. 
 
 5. To abolish capital punishment. 
 
 6. To bring about a better understanding between so-called savage and civilized races 
 by promoting a closer and more sympathetic relationship between them. 
 
 7. To relieve human suffering resulting from flood, famine, war, and other calamities; 
 and generally to extend aid, help, and comfort to suffering humanity throughout the world. 
 
 For further information regarding the above Notices, address 
 
 The Secretary 
 International Theosophical Headquarters 
 Point Loma, California 
 
Aryan Theosophical Press 
 Point Loma, California