Mahatma Says That a Book Published by Annie
Besant Has a “Brutal Aura” and “Unclean Spirit”
Besant Has a “Brutal Aura” and “Unclean Spirit”
Carlos Cardoso Aveline
Radha Burnier (1923-2013) did not nominate
any successor to herself, thus opening room for Adyar
Society to get rid of the old Besantian frauds, and renew itself
any successor to herself, thus opening room for Adyar
Society to get rid of the old Besantian frauds, and renew itself
In the January 2014 edition of “The Theosophist” magazine [1], the text “Address on the Foundation Day”, by Justice V. Ramasubramanian, illustrates the need to know the authentic teachings of theosophy.
On p. 30, Mr. Ramasubramanian describes Mrs. Annie Besant as a model theosophist and great woman for having published the book “The Fruits of Philosophy” and gone to jail under charges of obscenity because of that.
It is useful to know the opinion of a Mahatma of the Himalayas on the book published and enthusiastically defended by Mrs. Besant (though she did not write it). This will help us have a better perspective on the volume “The Fruits of Philosophy”. The Master says the book is more related to “Sodom and Gommorah” than to “Philosophy”.
The Eastern Sage, whose Soul even now inspires all the honest sectors of the theosophical movement and will continue to do that [2] , writes in a letter to A. P. Sinnett:
“I am sorry you took the trouble of posting me about [Charles] Bradlaugh. I know him and his partner [Besant] well. There is more than one trait in his character I esteem and respect. He is not immoral; nor could anything that might be said against or for him by Mrs. K. or even yourself, change or even influence my opinion of both himself and Mrs. Besant. Yet the book published by them – ‘The Fruits of Philosophy’ is infamous and highly pernicious in its effects whatever and however beneficent and philanthropic the objects that led to the publication of the work. I regret – very deeply, my dear friend, to be obliged to differ widely in my views upon the said subject from you. I would rather avoid the unpleasant discussion. (.…) I have not read the work – nor ever will; but I have its unclean spirit, its brutal aura before me, and I say again in my sight the advices offered in the work are abominable; they are the fruits of Sodom and Gommorah rather than of Philosophy, the very name of which it degrades. The sooner we leave the subject – the better.” [3]
Years later, another event took place in the History of the Adyar Society that is connected with this one, and which must be duly remembered for the necessary lessons to be taken.
Mrs. Annie Besant’s main lower siddhis clairvoyant was called Charles Leadbeater. He was expelled from the Theosophical Society in 1906, or more precisely invited to choose between resignation and expulsion. The collective decision was handled by the honest president-founder of the Society, Mr. Henry Steel Olcott.
Mrs. Besant’s “clairvoyant” was facing charges related to abuse of children who had been placed under his “spiritual” care.
Leaders of the Adyar Esoteric School, including its Corresponding Secretary (Executive Director) in the United States, Mrs. Helen Dennis, had gathered evidence against him. [4]
Charges made in an orderly and responsible way and relative to abuse of children have great importance from the point of view of the age-old struggle between higher, altruistic, impersonal Occultism, and lower, selfish witchcraft.
Besides being often a crime in itself and punishable by common Law, abuse or neglect of children in any form tends to destroy the seeds of a healthy future. Children symbolize the best and the highest in human nature. They are an emblem of that which is purest in human heart. [5]
But the way of the theosophical movement is not easy, in spite of its noble goals. It must challenge human ignorance as a whole, and ignorance emerges as a hungry beast in its own inner world. For a strange coincidence, Henry Olcott died in February 1907, just a few months after expelling Charles Leadbeater. The Adyar clairvoyants immediately fabricated an episode during which “Masters” would have “defended Leadbeater”. Using the false contact with Masters as a pretext, Mrs. Annie Besant reinstated her pseudo-clairvoyant. Then, other and similar scandals emerged in various occasions in different nations and continents.
The importance of these half-forgotten facts lies in the practical need for the Theosophical Movement that follows Adyar to understand the significance of ethics and to get rid of the fruits of false clairvoyance.
Among the frauds created in the Besantian period (1907-1933) we find the Liberal Catholic Church and the worship of fake Masters and their imaginary portraits in meetings of the Adyar Esoteric School. There is also the pseudo-theosophical form of Masonry, and the so-called “Egyptian Rite”. One should add that the “Egyptian” rite is secretly situated above the Esoteric School, and many members of the E.S. don’t even know of its existence.
Radha Burnier Accelerates the Renewal
Mrs. Radha Burnier, who led the Adyar Society from 1980 through 2013, broke the pseudo-theosophical tradition inaugurated by Annie Besant. By the end of her life, Mrs. Burnier refused to nominate anyone as her successor as Head of Besant’s Esoteric School and the Egyptian Rite. In this way she gave emphasis to the end of a historical period of transition and opened the doors of karma to a quicker rebirth of theosophy as a philosophy of love for life, which must remain free from bureaucracy, priests and ritualisms.
The future of the Adyar Society is bright, there is no question about that. And its future depends on its ability to learn from past mistakes. One of the decisive factors for the ethical rebirth of Adyar will be to show respect for the true Masters of the Wisdom. The first step along such a path is to abandon the false “Masters” fabricated by Annie Besant and her lower siddhis clairvoyant.
The recovery of contact with true Wisdom does not have to start with the formal leaders of the Society’s bureaucratic body. Some of them may pay more attention to short term politics than to the actual search for truth. The renewal is taking place already from the grassroots. It starts with each and every theosophist who has a firm, stable sense of individual responsibility.
It is unavoidable to abandon the fruits of false clairvoyance, in order to build a renewed structure that will be effective and truthful in the present century. This task is certainly not easy from the point of view of those who feel a strong attachment to routine; but its fulfilment constitutes a great source of inner contentment.
NOTES:
[1] Published in Adyar, Chennai, India. See pp. 29-36.
[2] Inspiration flows where and as long as it is possible, and through “the voice of the silence”, that is, from the non-verbal, non-visual and impersonal aspect of the Buddhi-Manasic plane, on which the intelligence of the spiritual soul shines in its purity.
[3] “The Mahatma Letters”, TPH, India, 1972, Letter 86, p. 399. Letter 119, p. 408, in the Chronological edition (TPH, Philippines).
[4] “A Short History of the Theosophical Society”, compiled by Josephine Ransom, with a Preface by G. S. Arundale, 591 pp., TPH, 1938, 1989, see Chapter “Problems of Morality”, especially pp. 355-365. See also the book “100 Years of Theosophy – A History of the Theosophical Society in America”, by Joy Mills, TPH, USA, 1987, 217 pp., especially pp. 37-38.
[5] On the philosophical and psychological aspects of the abuse, murder, humiliation and abandonment of children, see the article “Stopping Filicide, Respecting Children”, by C. C. Aveline. On the sacred aspect of each child from the moment of conception, readers can examine the text “The Cosmic Creation in Every Foetus”, also by Carlos Cardoso Aveline. Both articles are available in our associated websites.
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The above text was published on 19 February 2014.
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In September 2016, after a careful analysis of the state of the esoteric movement worldwide, a group of theosophists decided to form the Independent Lodge of Theosophists, whose priorities include the building of a better future in the different dimensions of life.
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