Writings of H P Blavatsky
Cardiff
Theosophical Society in Wales
206 Newport Road, Cardiff, Wales, UK. CF24 -1DL
Helena Petrovna
Blavatsky (1831 – 1891)
The Founder of
Modern Theosophy
What Is Truth?
By
H P Blavatsky
Truth is the Voice of Nature and
of Time –
Truth is the startling monitor
within us –
Naught is without it, it comes
from the stars,
The golden sun, and every breeze
that blows. . . .
– W. THOMPSON BACON
. . . Fair Truth's immortal sun
Is sometimes hid in clouds; not
that her light
Is in itself defective, but
obscured
By my weak prejudice, imperfect
faith
And all the thousand causes
which obstruct
The growth of goodness. . . .
– HANNAH MORE
"What is Truth?" asked Pilate of one who, if the claims of the
Christian Church are even approximately correct, must have known it.
But He kept silent. And the truth which He did not divulge, remained
unrevealed, for his later followers as much as for the Roman
Governor. The silence of Jesus, however, on this and other
occasions, does not prevent his present followers from acting as
though they had received the ultimate and absolute Truth itself; and
from ignoring the fact that only such Words of Wisdom had been given
to them as contained a share of the truth, itself concealed in
parables and dark, though beautiful, sayings.1
This policy led gradually to dogmatism and assertion. Dogmatism
in churches, dogmatism in science, dogmatism everywhere. The
possible truths, hazily perceived in the world of abstraction, like
those inferred from observation and experiment in the world of
matter, are forced upon the profane multitudes, too busy to think
for themselves, under the form of Divine revelation and scientific
authority. But the same question stands open from the days of
Socrates and Pilate down to our own age of wholesale negation: is
there such a thing as absolute truth in the hands of any one party
or man? Reason answers, "there cannot be." There is no room
for
absolute truth upon any subject whatsoever, in a world as finite and
conditioned as man is himself. But there are relative truths, and we
have to make the best we can of them.
In every age there have been Sages who had mastered the absolute
and yet could teach but relative truths. For none yet, born of
mortal woman in our race, has, or could have given out, the whole
and the final truth to another man, for every one of us has to find
that (to him) final knowledge in himself. As no two minds can be
absolutely alike, each has to receive the supreme illumination
through itself, according to its capacity, and from no human light.
The greatest adept living can reveal of the Universal Truth only so
much as the mind he is impressing it upon can assimilate, and no
more. Tot homines, quot sententiae – is an immortal truism. The sun
is one, but its beams are numberless; and the effects produced are
beneficent or maleficent, according to the nature and constitution
of the objects they shine upon. Polarity is universal, but the
polariser lies in our own consciousness. In proportion as our
consciousness is elevated towards absolute truth, so do we men
assimilate it more or less absolutely. But man's consciousness
again, is only the sunflower of the earth. Longing for the warm ray,
the plant can only turn to the sun, and move round and round in
following the course of the unreachable luminary: its roots keep it
fast to the soil, and half its life is passed in the shadow. . . .
Still each of us can relatively reach the Sun of Truth even on
this earth, and assimilate its warmest and most direct rays, however
differentiated they may become after their long journey through the
physical particles in space. To achieve this, there are two methods.
On the physical plane we may use our mental polariscope; and,
analyzing the properties of each ray, choose the purest. On the
plane of spirituality, to reach the Sun of Truth we must work in
dead earnest for the development of our higher nature. We know that
by paralyzing gradually within ourselves the appetites of the lower
personality, and thereby deadening the voice of the purely
physiological mind – that mind which depends upon, and is
inseparable from, its medium or vehicle, the organic brain – the
animal man in us may make room for the spiritual; and once aroused
from its latent state, the highest spiritual senses and perceptions
grow in us in proportion, and develop pari passu with the "divine
man." This is what the great adepts, the Yogis in the East and the
Mystics in the West, have always done and are still doing.
But we also know, that with a few exceptions, no man of the
world, no materialist, will ever believe in the existence of such
adepts, or even in the possibility of such a spiritual or psychic
development. "The (ancient) fool hath said in his heart, There is
no
God"; the modern says, "There are no adepts on earth, they are
figments of your diseased fancy." Knowing this we hasten to
reassure
our readers of the Thomas Didymus type. We beg them to turn in this
magazine to reading more congenial to them; say to the miscellaneous
papers on Hylo-Idealism, by various writers.2
For LUCIFER tries to satisfy its readers of whatever "school of
thought," and shows itself equally impartial to Theist and Atheist,
Mystic and Agnostic, Christian and Gentile. Such articles as our
editorials, the Comments on "Light on the Path," etc., etc. –
are
not intended for Materialists. They are addressed to Theosophists,
or readers who know in their hearts that Masters of Wisdom do exist:
and, though absolute truth is not on earth and has to be searched
for in higher regions, that there still are, even on this silly,
ever whirling little globe of ours, some things that are not even
dreamt of in Western philosophy.
To return to our subject. It thus follows that, though "general
abstract truth is the most precious of all blessings" for many of
us, as it was for Rousseau, we have, meanwhile, to be satisfied with
relative truths. In sober fact, we are a poor set of mortals at
best, ever in dread before the face of even a relative truth, lest
it should devour ourselves and our petty little preconceptions along
with us. As for an absolute truth, most of us are as incapable of
seeing it as of reaching the moon on a bicycle. Firstly, because
absolute truth is as immovable as the
refused to disturb itself for the prophet, so that he had to go to
it himself. And we have to follow his example if we would approach
it even at a distance. Secondly, because the kingdom of absolute
truth is not of this world, while we are too much of it. And
thirdly, because notwithstanding that in the poet's fancy man is
. . . . . . . the abstract
Of all perfection, which the
workmanship
Of heaven hath modelled. . . . .
. .
in reality he is a sorry bundle of anomalies and paradoxes, an empty
wind bag inflated with his own importance, with contradictory and
easily influenced opinions. He is at once an arrogant and a weak
creature, which, though in constant dread of some authority,
terrestrial or celestial, will yet –
. . . . . . . like an angry ape,
Play such fantastic tricks
before high Heaven
As make the angels weep.
Now, since truth is a multifaced jewel, the facets of which it
is impossible to perceive all at once; and since, again, no two men,
however anxious to discern truth, can see even one of those facets
alike, what can be done to help them to perceive it? As physical
man, limited and trammelled from every side by illusions, cannot
reach truth by the light of his terrestrial perceptions, we say –
develop in you the inner knowledge. From the time when the Delphic
oracle said to the enquirer "Man, know thyself," no greater or
more
important truth was ever taught. Without such perception, man will
remain ever blind to even many a relative, let alone absolute,
truth. Man has to know himself, i.e., acquire the inner perceptions
which never deceive, before he can master any absolute truth.
Absolute truth is the symbol of Eternity, and no finite mind can
ever grasp the eternal, hence, no truth in its fulness can ever dawn
upon it. To reach the state during which man sees and senses it, we
have to paralyze the senses of the external man of clay. This is a
difficult task, we may be told, and most people will, at this rate,
prefer to remain satisfied with relative truths, no doubt. But to
approach even terrestrial truths requires, first of all, love of
truth for its own sake, for otherwise no recognition of it will
follow. And who loves truth in this age for its own sake? How many
of us are prepared to search for, accept, and carry it out, in the
midst of a society in which anything that would achieve success has
to be built on appearances, not on reality, on self-assertion, not
on intrinsic value? We are fully aware of the difficulties in the
way of receiving truth. The fair heavenly maiden descends only on a
(to her) congenial soil – the soil of an impartial, unprejudiced
mind, illuminated by pure Spiritual Consciousness; and both are
truly rare dwellers in civilized lands. In our century of steam and
electricity, when man lives at a maddening speed that leaves him
barely time for reflection, he allows himself usually to be drifted
down from cradle to grave, nailed to the Procrustean bed of custom
and conventionality. Now conventionality – pure and simple – is a
congenital LIE, as it is in every case a "simulation of feelings
according to a received standard" (F. W. Robertson's definition);
and where there is any simulation there cannot be any truth. How
profound the remark made by Byron, that "truth is a gem that is
found at a great depth; whilst on the surface of this world all
things are weighed by the false scales of custom," is best known to
those who are forced to live in the stifling atmosphere of such
social conventionalism, and who, even when willing and anxious to
learn, dare not accept the truths they long for, for fear of the
ferocious Moloch called Society.
Look around you, reader; study the accounts given by world-known
travellers, recall the joint observations of literary thinkers, the
data of science and of statistics. Draw the picture of modern
society, of modern politics, of modern religion and modern life in
general before your mind's eye. Remember the ways and customs of
every cultured race and nation under the sun. Observe the doings and
the moral attitude of people in the civilized centres of
America, and even of the far East and the colonies, everywhere where
the white man has carried the "benefits" of so-called
civilization.
And now, having passed in review all this, pause and reflect, and
then name, if you can, that blessed Eldorado, that exceptional spot
on the globe, where TRUTH is the honoured guest, and LIE and SHAM
the ostracised outcasts? YOU CANNOT. Nor can any one else, unless he
is prepared and determined to add his mite to the mass of falsehood
that reigns supreme in every department of national and social life.
"Truth!" cried Carlyle, "truth, though the heavens crush
me for
following her, no falsehood, though a whole celestial Lubberland
were the prize of Apostasy." Noble words, these. But how many
think,
and how many will dare to speak as Carlyle did, in our nineteenth
century day? Does not the gigantic appalling majority prefer to a
man the "paradise of Do-nothings," the pays de Cocagne of
heartless
selfishness? It is this majority that recoils terror-stricken before
the most shadowy outline of every new and unpopular truth, out of
mere cowardly fear, lest Mrs. Harris should denounce, and Mrs.
Grundy condemn, its converts to the torture of being rent piecemeal
by her murderous tongue.
SELFISHNESS, the first-born of Ignorance, and the fruit of the
teaching which asserts that for every newly-born infant a new soul,
separate and distinct from the Universal Soul, is "created" –
this
Selfishness is the impassable wall between the personal Self and
Truth. It is the prolific mother of all human vices, Lie being born
out of the necessity for dissembling, and Hypocrisy out of the
desire to mask Lie. It is the fungus growing and strengthening with
age in every human heart in which it has devoured all better
feelings. Selfishness kills every noble impulse in our natures, and
is the one deity, fearing no faithlessness or desertion from its
votaries. Hence, we see it reign supreme in the world and in
so-called fashionable society. As a result, we live, and move, and
have our being in this god of darkness under his trinitarian aspect
of Sham, Humbug, and Falsehood, called RESPECTABILITY.
Is this Truth and Fact, or is it slander? Turn whichever way you
will, and you find, from the top of the social ladder to the bottom,
deceit and hypocrisy at work for dear Self's sake, in every nation
as in every individual. But nations, by tacit agreement, have
decided that selfish motives in politics shall be called "noble
national aspiration, patriotism," etc.; and the citizen views it in
his family circle as "domestic virtue." Nevertheless,
Selfishness,
whether it breeds desire for aggrandizement of territory, or
competition in commerce at the expense of one's neighbour, can never
be regarded as a virtue. We see smooth-tongued DECEIT and BRUTE
FORCE – the Jachin and Boaz of every
– called Diplomacy, and we call it by its right name. Because the
diplomat bows low before these two pillars of national glory and
politics, and puts their masonic symbolism "in (cunning) strength
shall this my house be established" into daily practice; i.e., gets
by deceit what he cannot obtain by force – shall we applaud him? A
diplomat's qualification – "dexterity or skill in securing
advantages" – for one's own country at the expense of other
countries, can hardly be achieved by speaking truth, but verily by a
wily and deceitful tongue; and, therefore, LUCIFER calls such action
– a living, and an evident LIE.
But it is not in politics alone that custom and selfishness have
agreed to call deceit and lie virtue, and to reward him who lies
best with public statues. Every class of Society lives on LIE, and
would fall to pieces without it. Cultured, God-and-law-fearing
aristocracy, being as fond of the forbidden fruit as any plebeian,
is forced to lie from morn to
pleased to term its "little peccadillos," but which TRUTH
regards as
gross immorality. Society of the middle classes is honeycombed with
false smiles, false talk, and mutual treachery. For the majority
religion has become a thin tinsel veil thrown over the corpse of
spiritual faith. The master goes to church to deceive his servants;
the starving curate – preaching what he has ceased to believe in –
hoodwinks his bishop; the bishop – his God. Dailies, political and
social, might adopt with advantage for their motto Georges Dandin's
immortal query – "Lequel de nous deux trompe-t-on ici?" – Even
Science, once the anchor of the salvation of Truth, has ceased to be
the temple of naked Fact. Almost to a man the Scientists strive now
only to force upon their colleagues and the public the acceptance of
some personal hobby, of some new-fangled theory, which will shed
lustre on their name and fame. A Scientist is as ready to suppress
damaging evidence against a current scientific hypothesis in our
times, as a missionary in heathen-land, or a preacher at home, to
persuade his congregation that modern geology is a lie, and
evolution but vanity and vexation of spirit.
Such is the actual state of things in 1888 A.D., and yet we are
taken to task by certain papers for seeing this year in more than
gloomy colours!
Lie has spread to such extent – supported as it is by custom and
conventionalities – that even chronology forces people to lie. The
suffixes A.D. and B.C. used after the dates of the year by Jew and
Heathen, in European and even Asiatic lands, by the Materialist and
the Agnostic as much as by the Christian, at home, are – a lie used
to sanction another LIE.
Where then is even relative truth to be found? If, so far back
as the century of Democritus, she appeared to him under the form of
a goddess lying at the very bottom of a well, so deep that it gave
but little hope for her release; under the present circumstances we
have a certain right to believe her hidden, at least, as far off as
the ever invisible dark side of the moon. This is why, perhaps, all
the votaries of hidden truths are forthwith Set down as lunatics.
However it may be, in no case and under no threat shall LUCIFER be
ever forced into pandering to any universally and tacitly
recognised, and as universally practised lie, but will hold to fact,
pure and simple, trying to proclaim truth whensoever found, and
under no cowardly mask. Bigotry and intolerance may be regarded as
orthodox and sound policy, and the encouraging of social prejudices
and personal hobbies at the cost of truth, as a wise course to
pursue in order to secure success for a publication. Let it be so.
The Editors of LUCIFER are Theosophists, and their motto is chosen:
Vera pro gratiis.
They are quite aware that LUCIFER'S libations and sacrifices to
the goddess Truth do not send a sweet savoury smoke into the noses
of the lords of the press, nor does the bright "Son of the
Morning"
smell sweet in their nostrils. He is ignored when not abused as –
veritas odium paret. Even his friends are beginning to find fault
with him. They cannot see why it should not be a purely Theosophical
magazine, in other words, why it refuses to be dogmatic and bigoted.
Instead of devoting every inch of space to theosophical and occult
teachings, it opens its pages "to the publication of the most
grotesquely heterogeneous elements and conflicting doctrines." This
is the chief accusation, to which we answer – why not? Theosophy is
divine knowledge, and knowledge is truth; every true fact, every
sincere word are thus part and parcel of Theosophy. One who is
skilled in divine alchemy, or even approximately blessed with the
gift of the perception of truth, will find and extract it from an
erroneous as much as from a correct statement. However small the
particle of gold lost in a ton of rubbish, it is the noble metal
still, and worthy of being dug out even at the price of some extra
trouble. As has been said, it is often as useful to know what a
thing is not, as to learn what it is. The average reader can hardly
hope to find any fact in a sectarian publication under all its
aspects, pro and con, for either one way or the other its
presentation is sure to be biassed, and the scales helped to incline
to that side to which its editor's special policy is directed. A
Theosophical magazine is thus, perhaps, the only publication where
one may hope to find, at any rate, the unbiassed, if still only
approximate truth and fact. Naked truth is reflected in LUCIFER
under its many aspects, for no philosophical or religious views are
excluded from its pages. And, as every philosophy and religion,
however incomplete, unsatisfactory, and even foolish some may be
occasionally, must be based on a truth and fact of some kind, the
reader has thus the opportunity of comparing, analysing, and
choosing from the several philosophies discussed therein. LUCIFER
offers as many facets of the One universal jewel as its limited
space will permit, and says to its readers: "Choose you this day
whom ye will serve: whether the gods that were on the other side of
the flood which submerged man's reasoning powers and divine
knowledge, or the gods of the Amorites of custom and social
falsehood, or again, the Lord of (the highest) Self – the bright
destroyer of the dark power of illusion?" Surely it is that
philosophy that tends to diminish, instead of adding to, the sum of
human misery, which is the best.
At all events, the choice is there, and for this purpose only
have we opened our pages to every kind of contributors. Therefore do
you find in them the views of a Christian clergyman who believes in
his God and Christ, but rejects the wicked interpretations and the
enforced dogmas of his ambitious proud Church, along with the
doctrines of the Hylo-Idealist, who denies God, soul, and
immortality, and believes in nought save himself. The rankest
Materialists will find hospitality in our journal; aye, even those
who have not scrupled to fill pages of it with sneers and personal
remarks upon ourselves, and abuse of the doctrines of Theosophy, so
dear to us. When a journal of free thought, conducted by an Atheist,
inserts an article by a Mystic or Theosophist in praise of his
occult views and the mystery of Parabrahmam, and passes on it only a
few casual remarks, then shall we say LUCIFER has found a rival.
When a Christian periodical or missionary organ accepts an article
from the pen of a free-thinker deriding belief in Adam and his rib,
and passes criticism on Christianity – its editor's faith – in meek
silence, then it will have become worthy of LUCIFER, and may be said
truly to have reached that degree of tolerance when it may be placed
on a level with any Theosophical publication.
But so long as none of these organs do something of the kind,
they are all sectarian, bigoted, intolerant, and can never have an
idea of truth and justice. They may throw innuendoes against LUCIFER
and its editors, they cannot affect either. In fact, the editors of
that magazine feel proud of such criticism and accusations, as they
are witnesses to the absolute absence of bigotry, or arrogance of
any kind in theosophy, the result of the divine beauty of the
doctrines it preaches. For, as said, Theosophy allows a hearing and
a fair chance to all. It deems no views – if sincere – entirely
destitute of truth. It respects thinking men, to whatever class of
thought they may belong. Ever ready to oppose ideas and views which
can only create confusion without benefiting philosophy, it leaves
their expounders personally to believe in whatever they please, and
does justice to their ideas when they are good. Indeed, the
conclusions or deductions of a philosophic writer may be entirely
opposed to our views and the teachings we expound; yet his premises
and statements of facts may be quite correct, and other people may
profit by the adverse philosophy, even if we ourselves reject it,
believing we have something higher and still nearer to the truth. In
any case, our profession of faith is now made plain, and all that is
said in the foregoing pages both justifies and explains our
editorial policy.
To sum up the idea, with regard to absolute and relative truth,
we can only repeat what we said before. Outside a certain highly
spiritual and elevated state of mind, during which Man is at one
with the UNIVERSAL MIND – he can get nought on earth but relative
truth, or truths, from whatsoever philosophy or religion. Were even
the goddess who dwells at the bottom of the well to issue from her
place of confinement, she could give man no more than he can
assimilate. Meanwhile, every one can sit near that well – the name
of which is KNOWLEDGE – and gaze into its depths in the hope of
seeing Truth's fair image reflected, at least, on the dark waters.
This, however, as remarked by Richter, presents a certain danger.
Some truth, to be sure, may be occasionally reflected as in a mirror
on the spot we gaze upon, and thus reward the patient student. But,
adds the German thinker, "I have heard that some philosophers in
seeking for Truth, to pay homage to her, have seen their own image
in the water and adored it instead." . . . .
It is to avoid such a calamity – one that has befallen every
founder of a religious or philosophical school – that the editors
are studiously careful not to offer the reader only those truths
which they find reflected in their own personal brains. They offer
the public a wide choice, and refuse to show bigotry and
intolerance, which are the chief landmarks on the path of
Sectarianism. But, while leaving the widest margin possible for
comparison, our opponents cannot hope to find their faces reflected
on the clear waters of our LUCIFER, without remarks or just
criticism upon the most prominent features thereof, if in contrast
with theosophical views.
This, however, only within the cover of the public magazine, and
so far as regards the merely intellectual aspect of philosophical
truths. Concerning the deeper spiritual, and one may almost say
religious, beliefs, no true Theosophist ought to degrade these by
subjecting them to public discussion, but ought rather to treasure
and hide them deep within the sanctuary of his innermost soul. Such
beliefs and doctrines should never be rashly given out, as they risk
unavoidable profanation by the rough handling of the indifferent and
the critical. Nor ought they to be embodied in any publication
except as hypotheses offered to the consideration of the thinking
portion of the public. Theosophical truths, when they transcend a
certain limit of speculation, had better remain concealed from
public view, for the "evidence of things not seen" is no
evidence
save to him who sees, hears, and senses it. It is not to be dragged
outside the 'Holy of Holies," the temple of the impersonal divine
Ego, or the indwelling SELF. For, while every fact outside its
perception can, as we have shown, be, at best, only a relative
truth, a ray from the absolute truth can reflect itself only in the
pure mirror of its own flame – our highest SPIRITUAL CONSCIOUSNESS.
And how can the darkness (of illusion) comprehend the LIGHT that
shineth in it?
Lucifer, February, 1888
H. P. Blavatsky
1 Jesus says to the "Twelve" – "Unto you is given the
mystery of the
Kingdom of God; but unto them that are without, all things are done
in parables," etc. (Mark iv. II.)
back to text
2 e.g., to the article "Autocentricism" – on the same
"philosophy,"
or again, to the apex of the Hylo-Idealist pyramid in this Number.
It is a letter of protest by the learned Founder of the School in
question, against a mistake of ours. He complains of our
"coupling"
his name with those of Mr. Herbert Spencer, Darwin, Huxley, and
others, on the question of atheism and materialism, as the said
lights in the psychological and physical sciences are considered by
Dr. Lewins too flickering, too "compromising" and weak, to
deserve
the honourable appellation of Atheists or even Agnostics. See
"Correspondence" in Double Column, and the reply by "The
Adversary."
back to text
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Preface
Theosophy and the Masters General Principles
The Earth Chain Body and Astral Body Kama – Desire
Manas Of Reincarnation Reincarnation Continued
Karma Kama Loka
Devachan
Cycles
Arguments Supporting Reincarnation
Differentiation Of Species Missing Links
Psychic Laws, Forces, and Phenomena
Psychic Phenomena and Spiritualism
Quick Explanations with Links to More Detailed Info
What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma
Reincarnation Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
Society
History of the Theosophical
Society
Theosophical Society Presidents
History of the Theosophical
Society in Wales
The Three Objectives of the
Theosophical Society
Explanation of the Theosophical
Society Emblem
The Theosophical Order of
Service (TOS)
Glossaries of Theosophical Terms
Index of Searchable
Full Text Versions of
Definitive
Theosophical Works
H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
Mahatma Letters to A P Sinnett 1 - 25
A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific
Essays Selected from "The Theosophist"
Edited by George Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
In the Twilight”
Series of Articles
The In the Twilight”
series appeared during
1898 in The
Theosophical Review and
from 1909-1913 in The Theosophist.
compiled from
information supplied by
her relatives and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras Teosoficas En Espanol
Theosophische Schriften Auf Deutsch
An Outstanding
Introduction to Theosophy
By a student of
Katherine Tingley
Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
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President of
Nothing Ballast Open Election?
Adyar Adyar’s Slightly
International Convention
Will there be an
Adyar Free Future? An Extra Box on
the Ballot Paper A Society
Without Members
Is the 2014
Adyar Presidential Election Invalid?
Radha Burnier
Employment Services
Don’t Just Do
Nothing Stand There Adyar, the Sole
Purpose of Adyar Western
President
Save Radha’s
House Ignore the
Voters What an Insult to
Members International
Election Protocol
The Secrecy
Banging the Drum
for Theosophy Burnier Town
Hall The Great
Election Rip-Off
Keeping the
International Headquarters at Adyar ABOLISHThe
International President Bold Initiative
What is Behind
the Attitude of the Theosophical
Elite? Towards a New
Model for Theosophy
Choose a Stooge
SHUT UP &
VOTE Members No
Longer Members A Manifesto
Anybody There?
Now Here’s
Something Worth Keeping Quiet
About Is There Hidden Bad News?
Something Wrong?
Control Adyar or You Control
Nothing Elected
Representation Not Representing
Publicly
Denounced
Make Way for the
Messiahs Does Silence
Mean Game Over
Accountable
Leadership Urgently Required
Can’t Change Won’t Change Beggars at the
Door From The Top
Down Who Owns Adyar?
New Committee?
The Royal Court
of Radha Burnier General Council
Meeting 2013 Minutes Adyar Theosophical
Society International
Rules
Disgraceful
Treatment of an Adyar Employee The Preethi
Muthiah Letters Concerns Raised General Council 2012 Meeting
Minutes
Adyar Internal
Problems Is Adyar Still
The Headquarters? Creep On! General Council
Good Campaign
Pitch, Mr Singhal
Adyar Prepares
for the Break-Up Profile of Adyar
Adyar Family
Appointment Another Family
Power Appointment
Triumph of the
Weak Adyar Job News
No Stand For
Democracy Bent election?
A Society
Without Leadership
Who will Believe
It? Supporting
Adyar? Long Tradition
of Bullying at Adyar
Summary
Dismissal Trouble at
t’Mill
True Purpose of
the 2014 Election
What Makes this
Election Invalid? Trouble Was Your Vote
Counted?
Not Being at
Adyar Democracy in the
Adyar Theosophical Society R.I.P. 11,432 Votes
No Right To
Complain
President’s
Inauguration Pray Silence
It’s Silence as
Usual Who Can Support The Leadership
Now? Shut Up &
Pay Up
President? Really? Adyar & the
US each have Half a President The White Lotus
Hi-Jack Don’t Anybody Ask Me Anything
Is this the Great Wheaton
Rip-Off? Master of the
Small Event The Adyar
Payments Scam CVK Maithreya
Deserved Better Treatment
Staff Treatment
At Adyar Is Wheaton Set
To Support Adyar? CVK Maithreya is
Presidential
Why was
Campaigning Banned
Adyar
Allegations Climate of Fear
Police Action
Threatened QUICK
The Prisoner of
Adyartraz Preethi’s
Allegations 2014 Election
One Man, One
Vote Poor Adyar Future
CVK Maithreya For
Vice-President The General
Council Should Allow Visiting Adyar
D V
Subramaniam’s Posthumous Letter of
Complaint The Amnesty
International Paradox Did you get an
Invite?
Serious Concerns
Raised 2014 Election
Result? The Sundaram Nomination Sham Call for
Emergency Meeting
The Inauguration That Never Was Serious Concerns
Election
Committee Ignores
Misconduct Bent Election
Result
Suspend Call for Action Raise the White
Flag Staff Bullying Why Did The 2014
Election Go Ahead?
Tim Boyd
A Leadership at
War Ignore the
Bullying General Council
Ignores Calls MONEY TO ADYAR? The Great Giveaway