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Nirmāṇakāya

2015-07-26T00:32:09Z

Michele Shields: /* Theosophical view */

{{Template:Article needs expansion}}
 
 
 
'''Nirmāṇakāya''' is a Buddhist term for a physical body of a [[Buddha]] created to be manifested in time and space. In the [[Theosophy|Theosophical]] view this concept refers to the [[Masters of Wisdom]]:

<blockquote>These Nirmanakayas are the Bodhisattvas or late Adepts, who having reached Nirvana and liberation from rebirth, renounce it voluntarily in order to remain invisibly amidst the world to help poor ignorant Humanity within the lines permitted by Karma.<ref>Helena Petrovna Blavatsky, ''Collected Writings'', vol. 12 (Adyar, Madras: Theosophical Publishing House, 1991), 31. </ref></blockquote>

== Theosophical view ==

[[Helena Petrovna Blavatsky|H. P. Blavatsky]] wrote in her [[The Theosophical Glossary (book)|''Theosophical Glossary'']] the following:

<blockquote>Nirmânakâya (Sk.). Something entirely different in esoteric philosophy from the popular meaning attached to it, and from the fancies of the Orientalists. Some call the ''Nirmânakâya'' body “Nirvâna with remains” (Schlagintweit, etc.) on the supposition, probably, that it is a kind of Nirvânic condition during which consciousness and form are retained. Others say that it is one of the ''Trikâya'' (three bodies), with the “power of assuming any form of appearance in order to propagate Buddhism” (Eitel's idea); again, that “it is the incarnate avatâra of a deity” (ibid.), and so on. Occultism, on the other hand, says: that Nirmânâkaya, although meaning literally a transformed “body”, is a state. The form is that of the adept or yogi who enters, or chooses, that ''Post mortem'' condition in preference to the Dharmakâya or ''absolute'' Nirvânic state. He does this because the latter kâya separates him for ever from the world of form, conferring upon him a state of ''selfish'' bliss, in which no other living being can participate, the adept being thus precluded from the possibility of helping humanity, or even ''devas''. As a Nirmânakâya, however, the man leaves behind him only his physical body, and retains every other “principle” save the Karmic--for he has crushed this out for ever from his nature, during life, and it can never resurrect in his ''post mortem'' state. Thus, instead of going into selfish bliss, he chooses a life of self-sacrifice, an existence which ends only with the life-cycle, in order to be enabled to help mankind in an invisible yet most effective manner. (See ''The Voice of the Silence'', third treatise, “The Seven Portals”.) Thus a Nirmânakâya is not, as popularly believed, the body “in which a Buddha or a Bodhisattva appears on earth”, but verily one, who whether a ''Chutuktu'' or a ''Khubilkhan'', an adept or a yogi during life, has since become a member of that invisible Host which ever protects and watches over Humanity within Karmic limits. Mistaken often for a “Spirit”, a Deva, God himself, &c., a Nirmânakâya is ever a protecting, compassionate, verily a guardian angel, to him who becomes worthy of his help. Whatever objection may be brought forward against this doctrine; however much it is denied, because, forsooth, it has never been hitherto made public in Europe and therefore since it is unknown to Orientalists, it must needs be “a myth of modern invention”--no one will be bold enough to say that this idea of helping suffering mankind at the price of one's own almost interminable self-sacrifice, is not one of the grandest and noblest that was ever evolved from human brain.<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 231.</ref></blockquote>

== Buddhist view ==

== Notes ==
<references/>
[[Category:Buddhist concepts]]
[[Category:Sanskrit terms]]
[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]

John B. S. Coats

2014-06-24T13:21:03Z

Michele Shields: /* Theosophical work */

[[Category:Presidents of TS Adyar|Coats, John B. S.]]
[[Category:General Secretaries in TS Adyar|Coats, John B. S.]]
[[Category:Lecturers|Coats, John B. S.]]
[[Category:Nationality Scottish|Coats, John B. S.]]
[[Category:Business careers|Coats, John B. S.]]
[[Category:Leaders|Coats, John B. S.]]
[[Category:Young Theosophists|Coats, John B. S.]]
[[File:John B S Coats.jpg|200px|right|thumb|John B. S. Coats]]
== Early years and family life ==

'''John Balfour Symington Coats''' was born on [[July 8]], 1906 in Ayr, South Ayrshire, Scotland. His father, Ernest Coats, a director of the old Paisley firm of thread manufacturers known internationally as J & P Coats. In 1917, Ernest Coats purchased the ancient Sundrum Castle five miles from Ayr.<ref>Sundrum Castle Web page at [http://www.sundrumcastle.com/]</ref> John was educated at Eton College in England from 1918 to 1924, and studied the French language in France.

He was engaged in the family business for about five years, three of which he spent in Vienna, where he learned German. The business manufactured silk and cotton thread and sewing supplies. It was in Vienna that the young man learned of Theosophy through a chance meeting with a stranger. Within the year, he had joined the Society.<ref>Theosophical Society Website [http://www.ts-adyar.org/node/84].</ref>
 

When he returned to London to work at the Stock Exchange, he met his future wife, Elizabeth Ann Horlick,<ref>"Biographical Notes of John B. S. Coats," Theosophical Society in Greece Website, from ''The Theosophist'' (April, 1980). [http://www.theosophicalsociety.gr/english_site/biographies/Coats.html]</ref> who was always known as Betsan. On October 31, 1933, they were married. They lived at Anton-Dolwells, Milverton, Sometset, England.<ref>The International Theosophical Year Book 1938 (Adyar, Madras, India: Theosophical Publishing House, 1938): 173.</ref> The couple had five children, one of whom died very young. The surviving children, a girl and three boys, were born in 1937, 1939, 1943, and 1953.<ref>Peerage.com Web page.[http://thepeerage.com/index.htm[</ref>

== Work with youth groups ==

Mr. Coats served as President in the Youth Centre in London. Both John and Betsan were active in international activities of the [[Young Theosophists|World Federation of Young Theosophists]]. In 1962, he became head of that organization after [[Rukmini Devi Arundale]] resigned from the position, and he continued that work until 1974.

== Theosophical work ==

In 1935, the President of the Society, [[George S. Arundale]], asked Mr. Coats to join the headquarters staff at Adyar. The Coats family lived there for four years. During that period, Mr. Coats frequently joined Dr. Arundale and his wife Rukmini Devi in their travels around the world. Mr. Coats was a congenial man who made friends wherever he went, particularly among the young. His knowledge of French and German helped to be a goodwill ambassador for Theosophy.
 
 

During World War II, Mr. Coats served as General Secretary of the English Section. He had joined the British Army, but after a short time was injured in a motorcycle accident and invalided out. Following the war, from 1946-1948, he and Betsan lectured extensively for the Society for three years, in the US, Canada, Mexico and Cuba. Betsan Coats founded an organization in 1952 called "Wings of Friendship," to help rehabilitate displaced people who were still living in camps across Germany, Austria, Italy and Greece.
 
 

In 1953, Mr. Coats was elected Secretary of the [[European Federation of Theosophical Societies]], an organization of more than twenty national sections. During that period he lectured in numerous lodges. He assumed the chairmanship of the federation in 1959, and held that position until 1968. His travels during this period took him to North and South America, Australia, Africa, Israel, and several times to India. At the request of President [[N. Sri Ram]], he organized the World Congress in Salzburg, Austria, which took place in 1966.<ref>Theosophical Society Website [http://www.ts-adyar.org/node/84].</ref> In an autobiographical article, Coats wrote,

<blockquote> In 1968, my children having married and gone away, I sold my house in England and set out on my wanderings on behalf of the Society. I visited South America, the West Indies, Mexico, the U.S.A. and Canada, Honolulu and Fiji, New Zealand, Australia, Indonesia, Malaya, Vietnam, the Philippines and Japan, India, Ceylon, and Pakistan, East, South and West Africa, Israel and nearly every country in Europe.<ref>"Biographical Notes of John B. S. Coats," Theosophical Society in Greece Website, from ''The Theosophist'' (April, 1980).[http://www.theosophicalsociety.gr/english_site/biographies/Coats.html]</ref></blockquote>

== Liberal Catholic Church ==

Coats was a bishop in the Liberal Catholic Church.

== Presidency of the Society ==

In 1973, International President [[Nilakanta Sri Ram]] passed away in April. Mr. Coats traveled extensively in Central and South America that year. He attended the Convention and Summer School of the Argentine Section at the resort town of Embalse de Rio Tercero near Cordoba, along with about 300 people from eight nations, including [[Theosophical Society in America]] President [[Joy Mills]]. Council meetings of the [[Inter-American Theosophical Federation]] held in conjunction with the convention improved cooperation of members in the Americas in preparation for the [[World Congress of the Theosophical Society (Adyar)|1975 Centenary Congress]] held in New York City. In June, he began touring the United States, lecturing at numerous branches and for a week at each of the four Theosophical camps. He led sessions at the American convention on the theme, "Preparing for Tomorrow."<ref>Joy Mills, "Annual Report of the National President, Year Ending May 31,1973," ''The American Theosophist'' 61.8 (August, 1973), 228.</ref><ref>"Annual Report of the National President, Year Ending May 31,1974" ''The American Theosophist'' 62.8 (August, 1974), 208.</ref>

At the end of October, following an election, he assumed the office of the President of the Theosophical Society, cutting short his American tour to return to Adyar. [[Joy Mills]] became Vice President. His presidency was distinguished by efforts to reach out to the general public. This emphasis on reaching a wide audience was evident in issues of ''The Theosophist'' that he edited. The International Theosophical Youth Centre at Adyar was established during his administration. He died in office on [[December 26]], 1979, which was the opening day of the annual international Convention at Adyar.

== Publications ==

Mr. Coats frequently wrote articles for Theosophical periodicals. The [[Union Index of Theosophical Periodicals]] lists 192 articles authored by [http://www.austheos.org.au/cgi-bin/ui-csvsearch.pl?search=John+Coats&method=all&header=field4 John Coats].

Here are some of his writings.

* '''''The Last Quarter of the Century''''', Adyar, Chennai, India: Theosophical Publishing House, 1975.
* '''''"What Is a Nucleus of Universal Brotherhood?,"''''' ''The Theosophist'' (April, 1974), available at the [http://www.ts-adyar.org/sites/default/files/pdf/Theosophist/Theosophist%202009/July%202009/Theosophist%20Jul%202009%20Article%20John%20Coats.pdf Theosophical Society Website.]

== Recorded speeches ==

Several of Mr. Coats' lectures were recorded and are available from [http://www.questbooks.net/author.cfm?authornum=183 Quest Books John Coats page] and from the [http://magicdb.dupagels.lib.il.us/uhtbin/cgisirsi/?ps=5WLBFEiqHr/TO/286050293/60/1182/X Henry S. Olcott Memorial Library].

== Notes ==

<references/>

John B. S. Coats

2014-06-24T13:14:28Z

Michele Shields:

[[Category:Presidents of TS Adyar|Coats, John B. S.]]
[[Category:General Secretaries in TS Adyar|Coats, John B. S.]]
[[Category:Lecturers|Coats, John B. S.]]
[[Category:Nationality Scottish|Coats, John B. S.]]
[[Category:Business careers|Coats, John B. S.]]
[[Category:Leaders|Coats, John B. S.]]
[[Category:Young Theosophists|Coats, John B. S.]]
[[File:John B S Coats.jpg|200px|right|thumb|John B. S. Coats]]
== Early years and family life ==

'''John Balfour Symington Coats''' was born on [[July 8]], 1906 in Ayr, South Ayrshire, Scotland. His father, Ernest Coats, a director of the old Paisley firm of thread manufacturers known internationally as J & P Coats. In 1917, Ernest Coats purchased the ancient Sundrum Castle five miles from Ayr.<ref>Sundrum Castle Web page at [http://www.sundrumcastle.com/]</ref> John was educated at Eton College in England from 1918 to 1924, and studied the French language in France.

He was engaged in the family business for about five years, three of which he spent in Vienna, where he learned German. The business manufactured silk and cotton thread and sewing supplies. It was in Vienna that the young man learned of Theosophy through a chance meeting with a stranger. Within the year, he had joined the Society.<ref>Theosophical Society Website [http://www.ts-adyar.org/node/84].</ref>
 

When he returned to London to work at the Stock Exchange, he met his future wife, Elizabeth Ann Horlick,<ref>"Biographical Notes of John B. S. Coats," Theosophical Society in Greece Website, from ''The Theosophist'' (April, 1980). [http://www.theosophicalsociety.gr/english_site/biographies/Coats.html]</ref> who was always known as Betsan. On October 31, 1933, they were married. They lived at Anton-Dolwells, Milverton, Sometset, England.<ref>The International Theosophical Year Book 1938 (Adyar, Madras, India: Theosophical Publishing House, 1938): 173.</ref> The couple had five children, one of whom died very young. The surviving children, a girl and three boys, were born in 1937, 1939, 1943, and 1953.<ref>Peerage.com Web page.[http://thepeerage.com/index.htm[</ref>

== Work with youth groups ==

Mr. Coats served as President in the Youth Centre in London. Both John and Betsan were active in international activities of the [[Young Theosophists|World Federation of Young Theosophists]]. In 1962, he became head of that organization after [[Rukmini Devi Arundale]] resigned from the position, and he continued that work until 1974.

== Theosophical work ==

In 1935, the President of the Society, [[George S. Arundale]], asked Mr. Coats to join the headquarters staff at Adyar. The Coats family lived there for four years. During that period, Mr. Coats frequently joined Dr. Arundale and his wife Rukmini Devi in their travels around the world. Mr. Coats was a congenial man who made friends wherever he went, particularly among the young. His knowledge of French and German helped to be a goodwill ambassador for Theosophy.
 
 

During World War II, Mr. Coats served as General Secretary of the English Section. He had joined the British Army, but after a short time was injured in a motorcycle accident and invalided out. Following the war, from 1946-1948, he and Betsan lectured extensively for the Society for three years, in the US, Canada, Mexico and Cuba. Betsan Coats founded an organization in 1952 called "Wings of Friendship," to help rehabilitate displaced people who were still living in camps across Germany, Austria, Italy and Greece.
 
 

In 1953, Mr. Coats was elected Secretary of the [[European Federation of Theosophical Societies]], an organization of more than twenty national sections. During that period he lectured in numerous lodges. He assumed the chairmanship of the federation in 1959, and held that position until 1968. His travels during this period took him the North and South America, Australia, Africa, Israel, and several times to India. At the request of President [[N. Sri Ram]], he organized the World Congress in Salzburg, Austria, which took place in 1966.<ref>Theosophical Society Website [http://www.ts-adyar.org/node/84].</ref> In an autobiographical article, Coats wrote,

<blockquote> In 1968, my children having married and gone away, I sold my house in England and set out on my wanderings on behalf of the Society. I visited South America, the West Indies, Mexico, the U.S.A. and Canada, Honolulu and Fiji, New Zealand, Australia, Indonesia, Malaya, Vietnam, the Philippines and Japan, India, Ceylon, and Pakistan, East, South and West Africa, Israel and nearly every country in Europe.<ref>"Biographical Notes of John B. S. Coats," Theosophical Society in Greece Website, from ''The Theosophist'' (April, 1980).[http://www.theosophicalsociety.gr/english_site/biographies/Coats.html]</ref></blockquote>

== Liberal Catholic Church ==

Coats was a bishop in the Liberal Catholic Church.

== Presidency of the Society ==

In 1973, International President [[Nilakanta Sri Ram]] passed away in April. Mr. Coats traveled extensively in Central and South America that year. He attended the Convention and Summer School of the Argentine Section at the resort town of Embalse de Rio Tercero near Cordoba, along with about 300 people from eight nations, including [[Theosophical Society in America]] President [[Joy Mills]]. Council meetings of the [[Inter-American Theosophical Federation]] held in conjunction with the convention improved cooperation of members in the Americas in preparation for the [[World Congress of the Theosophical Society (Adyar)|1975 Centenary Congress]] held in New York City. In June, he began touring the United States, lecturing at numerous branches and for a week at each of the four Theosophical camps. He led sessions at the American convention on the theme, "Preparing for Tomorrow."<ref>Joy Mills, "Annual Report of the National President, Year Ending May 31,1973," ''The American Theosophist'' 61.8 (August, 1973), 228.</ref><ref>"Annual Report of the National President, Year Ending May 31,1974" ''The American Theosophist'' 62.8 (August, 1974), 208.</ref>

At the end of October, following an election, he assumed the office of the President of the Theosophical Society, cutting short his American tour to return to Adyar. [[Joy Mills]] became Vice President. His presidency was distinguished by efforts to reach out to the general public. This emphasis on reaching a wide audience was evident in issues of ''The Theosophist'' that he edited. The International Theosophical Youth Centre at Adyar was established during his administration. He died in office on [[December 26]], 1979, which was the opening day of the annual international Convention at Adyar.

== Publications ==

Mr. Coats frequently wrote articles for Theosophical periodicals. The [[Union Index of Theosophical Periodicals]] lists 192 articles authored by [http://www.austheos.org.au/cgi-bin/ui-csvsearch.pl?search=John+Coats&method=all&header=field4 John Coats].

Here are some of his writings.

* '''''The Last Quarter of the Century''''', Adyar, Chennai, India: Theosophical Publishing House, 1975.
* '''''"What Is a Nucleus of Universal Brotherhood?,"''''' ''The Theosophist'' (April, 1974), available at the [http://www.ts-adyar.org/sites/default/files/pdf/Theosophist/Theosophist%202009/July%202009/Theosophist%20Jul%202009%20Article%20John%20Coats.pdf Theosophical Society Website.]

== Recorded speeches ==

Several of Mr. Coats' lectures were recorded and are available from [http://www.questbooks.net/author.cfm?authornum=183 Quest Books John Coats page] and from the [http://magicdb.dupagels.lib.il.us/uhtbin/cgisirsi/?ps=5WLBFEiqHr/TO/286050293/60/1182/X Henry S. Olcott Memorial Library].

== Notes ==

<references/>

Healing

2014-04-06T23:30:31Z

Michele Shields: /* Mental healing */

{{Template:Article needs expansion}}
 
 
 
== Origin of diseases ==

In [[Mahatma Letter No. 88#Page 27|one of his letters]], [[Koot Hoomi|Mahatma K.H.]] wrote that diseases are "the progeny of human selfishness and greediness", that is, the result of an excess of what ''per se'' is good:

<blockquote>It is not nature that creates diseases, but man. The latter's mission and destiny in the economy of nature is to die his natural death brought by old age; save accident, neither a savage nor a wild (free) animal die of disease. Food, sexual relations, drink, are all natural necessities of life; yet excess in them brings on disease, misery, suffering, mental and physical, and the latter are transmitted as the greatest evils to future generations, the progeny of the culprits. Ambition, the desire of securing happiness and comfort for those we love, by obtaining honours and riches, are praiseworthy natural feelings but when they transform man into an ambitious cruel tyrant, a miser, a selfish egotist they bring untold misery on those around him; on nations as well as on individuals. All this then — food, wealth, ambition, and a thousand other things we have to leave unmentioned, becomes the source and cause of evil whether in its abundance or through its absence. Become a glutton, a debauchee, a tyrant, and you become the originator of diseases, of human suffering and misery. Lack all this and you starve, you are despised as a nobody and the majority of the herd, your fellow men, make of you a sufferer your whole life.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 88 (Quezon City: Theosophical Publishing House, 1993), 274.</ref></blockquote>

However, this does not imply that every present disease is the result of actions in [[Reincarnation|the present life]]. They are frequently the result of past [[karma]], that is, of wrong attitudes and actions performed in a near or far previous life.

==Mental healing==

The concept of mental healing was first introduced by the "Christian Science", a system of religious thought and practice developed by Mary Baker Eddy based on her study of the Bible. The major teachings of Christian Science include the belief that spiritual reality is the only reality and all else is illusion or "error", sickness and disease being not real but the result of fear, ignorance, or sin. The recognition and understanding of the spiritual nature of reality allows for healing through prayer or introspection. Later, other movements such as "Mental Science" and "New Thought" developed, introducing the use of affirmations and denials to cure illnesses.

Regarding this, [[Helena Petrovna Blavatsky|H. P. Blavatsky]] wrote:

<blockquote>Is it true that all our diseases are the result of wrong beliefs? The child, who has no belief, no knowledge or conception, true or false, on the subject of disease, catches scarlet fever through the transference of germs not through that of thought.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 38.</ref></blockquote>

Blavatsky questioned the infallibility of the connection between diseases and mental patterns:

<blockquote>But "Christian Science" goes further than that. At a lecture, in London, it was distinctly asserted that every physical disease arises from, and is the direct effect of, a mental disease or vice: e.g., "Bright’s disease of the kidneys is always produced in persons who are untruthful, and who practise deception." Query, Would not, in this case, the whole black fraternity of Loyola, every diplomat, advocate and lawyer, as the majority of tradesmen and merchants, be incurably afflicted with this terrible evil? Shall we be next told that cancer on the tongue or in the throat is produced by those who backbite and slander their fellow men? It would be well-deserved Karma, were it so. Unfortunately, some recent cases of this dreadful disease, carrying off two of the best, most noble-hearted and truthful men living, would give a glaring denial to such an assertion.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 39-40.</ref></blockquote>

This view can be supported by the fact that spiritual teachers such as [[Jiddu Krishnamurti]], Nisargadatta Maharaj, Ramana Maharshi, and many others died of cancer.

Regarding the technique of affirmations and denials, Mme. Blavatsky maintained that this was not the teaching of [[Jesus]], and criticized the effectiveness of it in removing the causes of evil:

<blockquote>Sins, wickedness, diseases, etc., are not denied by Jesus, nor are their opposites, virtue, goodness and health, anywhere affirmed. Otherwise, where would be the raison d’être for his alleged coming to save the world from the original sin?<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 37-38.</ref></blockquote>

<blockquote>The Christian Scientist in his denials and affirmations . . . by denying disease and evil . . . is simply flying into the face of fact and encouraging the unwary mystic to ignore instead of killing his sinful nature.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 41.</ref></blockquote>

One problem in this view is that it does not take into account the law of [[karma]]:

<blockquote>Disease, mental characteristics and shortcomings, are always effects produced by causes: the natural effect of Karma, the unerring Law of Retribution, as we would say; and one gets into a curious jumble when trying to work along certain given lines of this “Christian Science” theory.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 40.</ref></blockquote>

Blavatsky is not so much denying that "mental healing" may have an effect, but that it does not addresses the cause of the disease, but only delays the natural karmic effect, or transfers it to other aspects of our nature:

<blockquote>[T]hrough too much attention to her body she [a "Christian Scientist"] is reaping a temporary enjoyment now, for which, in subsequent lives, she will have to pay, [and] again, by using her mind so strangely to cure her body she may have removed her infirmities from the plane of matter to that of the mind. . .
 
[W]hat the extreme practice of mental curing does is to stave off for a time an amount of Karma which will, later on, reach us. We prefer to let it work out naturally through the material part of us and to expel it quickly if we may with even mineral remedies. But for all that we have no quarrel with mental healing at all, but leave each one to his or her own judgment.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 287-288.</ref></blockquote>

Finally, since this approach, whether consciously or unconsciously, uses [[Occultism|occult]] forces, it is very important to maintain a strict ethical code:

<blockquote>First a word of warning. As the preparation for the new cycle proceeds, as the forerunners of the new subrace make their appearance on the American continent, the latent and occult powers in man are beginning to germinate and grow. Hence the rapid growth of such movements as Christian Science, Mind Cure, Metaphysical Healing, Spiritual Healing, and so forth. All these movements represent nothing but different phases of the exercise of these growing powers—as yet not understood and therefore but too often ignorantly misused. Understand once for all that there is nothing “spiritual” or “divine” in any of these manifestations. The cures effected by them are due simply to the unconscious exercise of occult power on the lower planes of nature—usually of prana or life-currents. The conflicting theories of all these schools are based on misunderstood and misapplied metaphysics, often on grotesquely absurd logical fallacies. . . . 
Already these so-called sciences of “Healing” are being used to gain a livelihood. Soon some sharp person will find out that by the same process the minds of others can be influenced in many directions, and the selfish motive of personal gain and money-getting having been once allowed to creep in, the one-time “healer” may be insensibly led on to use his power to acquire wealth or some other object of his desire. 
This is one of the dangers of the new cycle, aggravated enormously by the pressure of competition and the struggle for existence. . . . 
What I said last year remains true today, that is, that the Ethics of Theosophy are more important than any divulgement of psychic laws and facts. The latter relate wholly to the material and evanescent part of the septenary man, but the Ethics sink into and take hold of the real man—the reincarnating Ego.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1988), 154-156.</ref></blockquote>

==Energy healing==

[[Koot Hoomi|Master K.H.]] wrote:

<blockquote>To heal diseases it is not indispensable, however desirable, that the psychopathist should be absolutely pure; there are many in Europe and elsewhere who are not. If the healing be done under the impulse of perfect benevolence, unmixed with any latent selfishness, the philanthropist sets up a current which runs like a fine thrill through the sixth condition of matter...<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 375.</ref></blockquote>

===Mesmerism===
[[Mesmerism]] is a technique based on [[Franz Anton Mesmer|Franz Mesmer]]'s discovery of the "animal magnetism" and its use. In Mesmer’s view, illness has to do with blockages in the natural flow of this universal vital energy throughout the human body. Harmony can be restored by various techniques and some of them are employed even today by practitioners of energetic techniques. One of them is the laying on of hands on specific points called "poles", while another was the making of passes over the patient’s body.

See [[Henry Steel Olcott]] and [[Mahatma Letter No. 80]].

===Therapeutic Touch===

<blockquote>[[Therapeutic Touch]] is a contemporary healing modality drawn from ancient practices and developed by [[Dora Kunz]] and Dolores Krieger. The practice is based on the assumptions that human beings are complex fields of energy, and that the ability to enhance healing in another is a natural potential. 
Therapeutic Touch (TT) is used to balance and promote the flow of human energy. It is taught in colleges around the world and has a substantial base of formal and clinical research. This research has shown that TT is useful in reducing pain, improving wound healing, aiding relaxation, and easing the dying process. It can be learned by anyone with a sincere interest and motivation towards helping others.<ref>[http://www.therapeutictouch.org/what_is_tt.html# What is Therapeutic Touch?] at Therapeutictouch.org</ref></blockquote>

== Self-Healing ==

<blockquote>An Adept who is sick has no right to use his magnetic force to lessen his personal suffering as long as there is, to his knowledge, a single creature that suffers and whose physical or mental pain he can lessen, if not heal. It is so to speak the exaltation of the suffering of one’s self, for the benefit of the health and happiness of others.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VIII (Wheaton, IL: Theosophical Publishing House, 1990), 81.</ref></blockquote>

== Online resources==
===Articles===
*[http://www.katinkahesselink.net/blavatsky/articles/v10/y1888_070.htm# Christian or Mental Science] by H. P. Blavatsky
*[http://www.katinkahesselink.net/blavatsky/articles/v10/y1888_059.htm# Christian Science] by H. P. Blavatsky
*[http://www.katinkahesselink.net/blavatsky/articles/v10/y1889_002.htm# "The Empty Vessel Makes the Greatest Sound"] by H. P. Blavatsky
*[http://www.katinkahesselink.net/health/healing-hpb2.html# Excerpt from ''Isis Unveiled'' about Healing] by H. P. Blavatsky
*[http://www.katinkahesselink.net/blavatsky/articles/v4/y1883_036.htm# The Power to Heal] by H. P. Blavatsky
*[http://www.theosophical.org/publications/quest-magazine/1674# Illness As Spiritual Experience] by Robert W. Bonnell
*[http://hpb.narod.ru/ProblemOfDisease.htm# New Light on the Problem of Disease] by Geoffrey Hodson
*[http://ursulagestefeld.wwwhubs.com/gestefeld2.htm# Another View of Metaphysical Healing] by Ursula N. Gestefeld (reply to W. Q. Judge's article ''Of "Metaphysical Healing"'')
*[http://www.blavatsky.net/theosophy/judge/articles/affirmations-and-denials.htm# Affirmations and Denials] by William Q. Judge (follow up to W. Q. Judge's article ''Of "Metaphysical Healing"'')
*[http://www.blavatsky.net/theosophy/judge/articles/cure-of-disease.htm# The Cure of Diseases] by William Q. Judge
*[http://www.theosociety.org/pasadena/path/v06n10p304_of-metaphysical-healing.htm# Of "Metaphysical Healing"] by William Q. Judge
*[http://www.blavatsky.net/theosophy/judge/articles/replanting-diseases.htm# Replanting Diseases for Future Use] by William Q. Judge
*[http://www.theosophical.org/publications/quest-magazine/1297# Therapeutic Touch: Healing Based on Theosophy and Science] by Nelda Samarel
*[http://www.theosophical.org/publications/quest-magazine/1298# Therapeutic Touch: The Healing Journey] by Sue Wright

===Books===
*[http://www.anandgholap.net/Some_Glimpses_Of_Occultism-CWL.htm#mindcure# Mind Cure] in ''Some Glimpses of Occultism'', Ch. VII by C. W. Leadbeater

== Notes ==
<references/>

[[Category:Theosophical worldview]]

Sturdy

2014-02-16T00:30:49Z

Michele Shields: Redirected page to E. T. Sturdy

#redirect [[E. T. Sturdy]]

E.t. sturdy

2014-02-16T00:29:41Z

Michele Shields: Redirected page to E. T. Sturdy

#redirect [[E. T. Sturdy]]

E.t. sturdy

2014-02-16T00:29:11Z

Michele Shields: Redirected page to E.T. Sturdy

#redirect [[E.T. Sturdy]]

George Wyld

2014-02-15T14:36:42Z

Michele Shields:

{{Template:Article needs expansion}}
 
Dr. '''George Wyld''' (1821-1906) was a Scottish physician, [[Spiritualism|Spiritualist]] and [[Theosophist]]. He joined the [[Theosophical Society]] in 1879 and was the president of the [[British Theosophical Society]] in London until August, 1882, when he resigned from the Society. In 1883 and 1884, he wrote several skeptical articles about [[Helena Petrovna Blavatsky|Mme. Blavatsky]] and the [[Masters of Wisdom]] in the London Spiritualist journal [[Light (periodical)|Light]].

[[Category:Nationality English|Wyld, Dr.]]

George Wyld

2014-02-15T14:36:15Z

Michele Shields:

{{Template:Article needs expansion}}
 
Dr. '''George Wyld''' (1821-1906) was a Scottish physician, [[Spiritualist|Spiritualism]] and [[Theosophist]]. He joined the [[Theosophical Society]] in 1879 and was the president of the [[British Theosophical Society]] in London until August, 1882, when he resigned from the Society. In 1883 and 1884, he wrote several skeptical articles about [[Helena Petrovna Blavatsky|Mme. Blavatsky]] and the [[Masters of Wisdom]] in the London Spiritualist journal [[Light (periodical)|Light]].

[[Category:Nationality English|Wyld, Dr.]]

London Lodge

2014-02-11T14:36:11Z

Michele Shields: /* Master M. appears */

The '''British Theosophical Society''' was the first official lodge to be chartered by the [[Parent Society]]. It was founded on [[June 27]], 1878, in London. On [[June 3]], 1883, the name of the lodge was changed to '''London Lodge''' of the Theosophical Society.

== Founding ==

On [[December 11]], 1877, [[C. C. Massey]], [[William Stainton Moses|W. S. Moses]], [[John Storer Cobb|J. S. Cobb]], and [[Emily Kislingbury]] met in London to read [[Henry Steel Olcott|Col. Olcott]]'s instructions concerning the formation of what eventually became the [[London Lodge]]. The first meeting was held on [[June 27]] at 38, Great Russell St., London. Mr. Cobb represented Col. Olcott; C. C. Massey was chosen President; and Miss Kislingbury, Secretary.

The [[Founders]] attended a meeting of the British Theosophical Society in London on [[January 5]], 1879, on their way to move to India.

In August, 1882, [[C. C. Massey]] was elected as President, succeeding Dr. [[George Wyld]]. The Lodge was not doing very well and Mr. Massey felt that [[Anna Bonus Kingsford|Dr. Anna Kingsford]] was the only one who could keep the group from dying.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 119 (Quezon City: Theosophical Publishing House, 1993), 406.</ref>

On [[January 7]], 1883, there was an annual election of officers. Dr. [[Anna Bonus Kingsford]] (who was still in Paris) was elected as President with [[Edward Maitland]] and Dr. Wyld as Vice-Presidents. [[William Tournay Brown|W. T. Brown]] was one of the members.

== Change of name ==

On April, 1883, [[Alfred Percy Sinnett|Mr. Sinnett]] moved back to London and joined the Lodge. On [[May 20]], 1883, [[Anna Bonus Kingsford|Dr. Anna Kingsford]] and [[Edward Maitland]] returned to England, after a stay in Switzerland, to commence their duties in connection with the British Theosophical Society. Mrs. Kingsford suggested that the name be changed to "London Lodge of the Theosophical Society". On [[June 3]], at a meeting held at 1, Albert Mansions, Victoria St., London, S.W., the English Fellows decided, at Dr. Anna Kinsford's wish, seconded by Mr. Sinnett, to change the name of their Lodge.

== Internal dissension ==

Although [[Alfred Percy Sinnett|A. P. Sinnett]]'s arrival gave renewed impetus to the activities of the London Lodge, it would also prove to be a source of difficulty.

On [[October 21]], 1883, due to [[Anna Bonus Kingsford|Dr. Kingsford]] being "unavoidably absent", [[Edward Maitland]] read an address from her before the Lodge. Several members protested its language and passed a Resolution stating the fact. Internal dissension began to come out into the open.

Members were divided among two distinct groups: one, the larger, led by Mr. Sinnett, was specially drawn to the Oriental and Tibetan teachings, as represented in his books, [[The Occult World (book)|The Occult World]] and [[Esoteric Buddhism (book)|Esoteric Buddhism]]; the second, the smaller, led by Dr. Kingsford and Edward Maitland, was more attracted to a revival of mystical and [[Christianity#Esoteric Christianity|esoteric Christianity]], the [[Kabbalah]] and the teachings of the [[Hermeticism|Hermetic philosophy]].

In December (some sources say the 9th, some others the 16th), Dr. Kingsford and Mr. Maitland released a Circular entitled ''A Letter Addressed to the Fellows of the London Lodge of The Theosophical Society, by the President and a Vice-President of the Lodge'' (privately printed by Bunny and Davis, Shrewsbury, England. 39 pp.) severely criticizing the teachings contained in Mr. Sinnett's book [[Esoteric Buddhism (book)|''Esoteric Buddhism'']]. The Circular also stated the necessity of forming a distinct body or group within the general group of the Lodge.

With the date for the election of new authorities approaching, [[Koot Hoomi|Mahatma K.H.]] sent telegrams to Mr. Sinnett and Mrs. Kingsford saying that the latter should remain as President of the Lodge. The reason for this was given by the Master in [[Mahatma Letter No. 120|one of his letters]], where he stated that "whether the gifted President of the 'London Lodge' Theos. Soc. entertains feelings of reverence or disrespect toward the humble and unknown individuals at the head of the Tibetan Good Law", due to the fact that the London population was not familiar with Tibetan doctrines, a Christian esoteric approach was better fitted "for the purpose we have all at heart, namely the dissemination of TRUTH through Esoteric doctrines, conveyed by whatever religious channel, and the effacement of crass materialism and blind prejudices and skepticism".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 120 (Quezon City: Theosophical Publishing House, 1993), 409-410.</ref>

However, due to the ill feelings between the two factions, the [[Maha Chohan]] advises to postpone the election until April, 1884, when [[Henry Steel Olcott|Col. Olcott]] would visit the Lodge.

Col. Olcott arrived to London accompanied by [[Mohini Mohun Chatterji]], who was at the time his private secretary, and arranged with the Kingsford-Maitland group to issue a charter to form a separate Branch, the "[[Hermetic Lodge]]" of the Theosophical Society.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Third Series (Adyar, Madras: The Theosophical Publishing House, 1974), 97.</ref>

On [[April 7]], 1884, [[G. B. Finch|Mr. Finch]], was elected as President of the London Lodge, Mr. Sinnett Vice-President and Secretary, and Miss [[Francesca Arundale]] as Treasurer.

Dr. Kingsford and E. Maitland resigned from the London Lodge on [[December 24]], 1884, after having founded the [[Hermetic Society]].

Mr. Sinnett was elected President of the Lodge in January 1885.

=== Master M. appears ===

On [[April 7]], 1884, when [[Henry Steel Olcott|Colonel Olcott]] was giving an opening speech at [[G. B. Finch|Mr. Finch]]’s rooms, the astral form of [[Morya|Mahatma M.]] appeared for a few seconds. It was seen by [[Mohini Mohun Chatterji|Mr. Mohini]], [[Mary Gebhard]] and [[Helena Petrovna Blavatsky|Madame Blavatsky]] and Col. Olcott.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 43, compiled and edited by Daniel H. Caldwell</ref>

== Eleusinian Society ==

After [[Annie Besant]] became international President of the [[Theosophical Society (Adyar)]] she invited [[Charles Webster Leadbeater|C. W. Leadbeater]] to rejoin the Society. Members of the London Lodge, instigated by [[Maude Travers|"Mary"]], voted unanimously in favor of withdrawing from the Theosphical Society. In February 1909, the lodge changed its name to the Eleusinian Society, which lasted for only a couple of years.

In 1911 [[Alfred Percy Sinnett|Mr. Sinnett]] felt he should not stay away for the Theosophical Movement he helped to form in the Western world. He discussed the matter with Annie Besant during her visit to London and in the Spring of that year the lodge became again part of the TS, changing its name back to London Lodge. Mr. Sinnett was restored to his original office of vice-President. "Mary" resigned to the Theosophical Society.<ref>Alfred Percy Sinnett, ''Autobiography of Alfred Percy Sinnett'' (London: Theosophical History Center, 1986), 48-49.</ref>

== Notes ==
<references/>

[[Category:Organizations]]

London Lodge

2014-02-11T14:29:33Z

Michele Shields: /* Eleusinian Society */

The '''British Theosophical Society''' was the first official lodge to be chartered by the [[Parent Society]]. It was founded on [[June 27]], 1878, in London. On [[June 3]], 1883, the name of the lodge was changed to '''London Lodge''' of the Theosophical Society.

== Founding ==

On [[December 11]], 1877, [[C. C. Massey]], [[William Stainton Moses|W. S. Moses]], [[John Storer Cobb|J. S. Cobb]], and [[Emily Kislingbury]] met in London to read [[Henry Steel Olcott|Col. Olcott]]'s instructions concerning the formation of what eventually became the [[London Lodge]]. The first meeting was held on [[June 27]] at 38, Great Russell St., London. Mr. Cobb represented Col. Olcott; C. C. Massey was chosen President; and Miss Kislingbury, Secretary.

The [[Founders]] attended a meeting of the British Theosophical Society in London on [[January 5]], 1879, on their way to move to India.

In August, 1882, [[C. C. Massey]] was elected as President, succeeding Dr. [[George Wyld]]. The Lodge was not doing very well and Mr. Massey felt that [[Anna Bonus Kingsford|Dr. Anna Kingsford]] was the only one who could keep the group from dying.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 119 (Quezon City: Theosophical Publishing House, 1993), 406.</ref>

On [[January 7]], 1883, there was an annual election of officers. Dr. [[Anna Bonus Kingsford]] (who was still in Paris) was elected as President with [[Edward Maitland]] and Dr. Wyld as Vice-Presidents. [[William Tournay Brown|W. T. Brown]] was one of the members.

== Change of name ==

On April, 1883, [[Alfred Percy Sinnett|Mr. Sinnett]] moved back to London and joined the Lodge. On [[May 20]], 1883, [[Anna Bonus Kingsford|Dr. Anna Kingsford]] and [[Edward Maitland]] returned to England, after a stay in Switzerland, to commence their duties in connection with the British Theosophical Society. Mrs. Kingsford suggested that the name be changed to "London Lodge of the Theosophical Society". On [[June 3]], at a meeting held at 1, Albert Mansions, Victoria St., London, S.W., the English Fellows decided, at Dr. Anna Kinsford's wish, seconded by Mr. Sinnett, to change the name of their Lodge.

== Internal dissension ==

Although [[Alfred Percy Sinnett|A. P. Sinnett]]'s arrival gave renewed impetus to the activities of the London Lodge, it would also prove to be a source of difficulty.

On [[October 21]], 1883, due to [[Anna Bonus Kingsford|Dr. Kingsford]] being "unavoidably absent", [[Edward Maitland]] read an address from her before the Lodge. Several members protested its language and passed a Resolution stating the fact. Internal dissension began to come out into the open.

Members were divided among two distinct groups: one, the larger, led by Mr. Sinnett, was specially drawn to the Oriental and Tibetan teachings, as represented in his books, [[The Occult World (book)|The Occult World]] and [[Esoteric Buddhism (book)|Esoteric Buddhism]]; the second, the smaller, led by Dr. Kingsford and Edward Maitland, was more attracted to a revival of mystical and [[Christianity#Esoteric Christianity|esoteric Christianity]], the [[Kabbalah]] and the teachings of the [[Hermeticism|Hermetic philosophy]].

In December (some sources say the 9th, some others the 16th), Dr. Kingsford and Mr. Maitland released a Circular entitled ''A Letter Addressed to the Fellows of the London Lodge of The Theosophical Society, by the President and a Vice-President of the Lodge'' (privately printed by Bunny and Davis, Shrewsbury, England. 39 pp.) severely criticizing the teachings contained in Mr. Sinnett's book [[Esoteric Buddhism (book)|''Esoteric Buddhism'']]. The Circular also stated the necessity of forming a distinct body or group within the general group of the Lodge.

With the date for the election of new authorities approaching, [[Koot Hoomi|Mahatma K.H.]] sent telegrams to Mr. Sinnett and Mrs. Kingsford saying that the latter should remain as President of the Lodge. The reason for this was given by the Master in [[Mahatma Letter No. 120|one of his letters]], where he stated that "whether the gifted President of the 'London Lodge' Theos. Soc. entertains feelings of reverence or disrespect toward the humble and unknown individuals at the head of the Tibetan Good Law", due to the fact that the London population was not familiar with Tibetan doctrines, a Christian esoteric approach was better fitted "for the purpose we have all at heart, namely the dissemination of TRUTH through Esoteric doctrines, conveyed by whatever religious channel, and the effacement of crass materialism and blind prejudices and skepticism".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 120 (Quezon City: Theosophical Publishing House, 1993), 409-410.</ref>

However, due to the ill feelings between the two factions, the [[Maha Chohan]] advises to postpone the election until April, 1884, when [[Henry Steel Olcott|Col. Olcott]] would visit the Lodge.

Col. Olcott arrived to London accompanied by [[Mohini Mohun Chatterji]], who was at the time his private secretary, and arranged with the Kingsford-Maitland group to issue a charter to form a separate Branch, the "[[Hermetic Lodge]]" of the Theosophical Society.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Third Series (Adyar, Madras: The Theosophical Publishing House, 1974), 97.</ref>

On [[April 7]], 1884, [[G. B. Finch|Mr. Finch]], was elected as President of the London Lodge, Mr. Sinnett Vice-President and Secretary, and Miss [[Francesca Arundale]] as Treasurer.

Dr. Kingsford and E. Maitland resigned from the London Lodge on [[December 24]], 1884, after having founded the [[Hermetic Society]].

Mr. Sinnett was elected President of the Lodge in January 1885.

== Master M. appears ==

On [[April 7]], 1884, when [[Henry Steel Olcott|Colonel Olcott]] was giving an opening speech at [[G. B. Finch|Mr. Finch]]’s rooms, the astral form of [[Morya|Mahatma M.]] appeared for a few seconds. It was seen by [[Mohini Mohun Chatterji|Mr. Mohini]], [[Mary Gebhard]] and [[Helena Petrovna Blavatsky|Madame Blavatsky]] and Col. Olcott.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 43, compiled and edited by Daniel H. Caldwell</ref>

== Eleusinian Society ==

After [[Annie Besant]] became international President of the [[Theosophical Society (Adyar)]] she invited [[Charles Webster Leadbeater|C. W. Leadbeater]] to rejoin the Society. Members of the London Lodge, instigated by [[Maude Travers|"Mary"]], voted unanimously in favor of withdrawing from the Theosphical Society. In February 1909, the lodge changed its name to the Eleusinian Society, which lasted for only a couple of years.

In 1911 [[Alfred Percy Sinnett|Mr. Sinnett]] felt he should not stay away for the Theosophical Movement he helped to form in the Western world. He discussed the matter with Annie Besant during her visit to London and in the Spring of that year the lodge became again part of the TS, changing its name back to London Lodge. Mr. Sinnett was restored to his original office of vice-President. "Mary" resigned to the Theosophical Society.<ref>Alfred Percy Sinnett, ''Autobiography of Alfred Percy Sinnett'' (London: Theosophical History Center, 1986), 48-49.</ref>

== Notes ==
<references/>

[[Category:Organizations]]

Eleusinian Society

2014-02-11T14:26:37Z

Michele Shields: Redirected page to London Lodge#Eleusinian Society

#redirect [[London Lodge#Eleusinian Society]]

London Lodge

2014-02-11T14:25:23Z

Michele Shields: /* Eleusinian Society */

The '''British Theosophical Society''' was the first official lodge to be chartered by the [[Parent Society]]. It was founded on [[June 27]], 1878, in London. On [[June 3]], 1883, the name of the lodge was changed to '''London Lodge''' of the Theosophical Society.

== Founding ==

On [[December 11]], 1877, [[C. C. Massey]], [[William Stainton Moses|W. S. Moses]], [[John Storer Cobb|J. S. Cobb]], and [[Emily Kislingbury]] met in London to read [[Henry Steel Olcott|Col. Olcott]]'s instructions concerning the formation of what eventually became the [[London Lodge]]. The first meeting was held on [[June 27]] at 38, Great Russell St., London. Mr. Cobb represented Col. Olcott; C. C. Massey was chosen President; and Miss Kislingbury, Secretary.

The [[Founders]] attended a meeting of the British Theosophical Society in London on [[January 5]], 1879, on their way to move to India.

In August, 1882, [[C. C. Massey]] was elected as President, succeeding Dr. [[George Wyld]]. The Lodge was not doing very well and Mr. Massey felt that [[Anna Bonus Kingsford|Dr. Anna Kingsford]] was the only one who could keep the group from dying.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 119 (Quezon City: Theosophical Publishing House, 1993), 406.</ref>

On [[January 7]], 1883, there was an annual election of officers. Dr. [[Anna Bonus Kingsford]] (who was still in Paris) was elected as President with [[Edward Maitland]] and Dr. Wyld as Vice-Presidents. [[William Tournay Brown|W. T. Brown]] was one of the members.

== Change of name ==

On April, 1883, [[Alfred Percy Sinnett|Mr. Sinnett]] moved back to London and joined the Lodge. On [[May 20]], 1883, [[Anna Bonus Kingsford|Dr. Anna Kingsford]] and [[Edward Maitland]] returned to England, after a stay in Switzerland, to commence their duties in connection with the British Theosophical Society. Mrs. Kingsford suggested that the name be changed to "London Lodge of the Theosophical Society". On [[June 3]], at a meeting held at 1, Albert Mansions, Victoria St., London, S.W., the English Fellows decided, at Dr. Anna Kinsford's wish, seconded by Mr. Sinnett, to change the name of their Lodge.

== Internal dissension ==

Although [[Alfred Percy Sinnett|A. P. Sinnett]]'s arrival gave renewed impetus to the activities of the London Lodge, it would also prove to be a source of difficulty.

On [[October 21]], 1883, due to [[Anna Bonus Kingsford|Dr. Kingsford]] being "unavoidably absent", [[Edward Maitland]] read an address from her before the Lodge. Several members protested its language and passed a Resolution stating the fact. Internal dissension began to come out into the open.

Members were divided among two distinct groups: one, the larger, led by Mr. Sinnett, was specially drawn to the Oriental and Tibetan teachings, as represented in his books, [[The Occult World (book)|The Occult World]] and [[Esoteric Buddhism (book)|Esoteric Buddhism]]; the second, the smaller, led by Dr. Kingsford and Edward Maitland, was more attracted to a revival of mystical and [[Christianity#Esoteric Christianity|esoteric Christianity]], the [[Kabbalah]] and the teachings of the [[Hermeticism|Hermetic philosophy]].

In December (some sources say the 9th, some others the 16th), Dr. Kingsford and Mr. Maitland released a Circular entitled ''A Letter Addressed to the Fellows of the London Lodge of The Theosophical Society, by the President and a Vice-President of the Lodge'' (privately printed by Bunny and Davis, Shrewsbury, England. 39 pp.) severely criticizing the teachings contained in Mr. Sinnett's book [[Esoteric Buddhism (book)|''Esoteric Buddhism'']]. The Circular also stated the necessity of forming a distinct body or group within the general group of the Lodge.

With the date for the election of new authorities approaching, [[Koot Hoomi|Mahatma K.H.]] sent telegrams to Mr. Sinnett and Mrs. Kingsford saying that the latter should remain as President of the Lodge. The reason for this was given by the Master in [[Mahatma Letter No. 120|one of his letters]], where he stated that "whether the gifted President of the 'London Lodge' Theos. Soc. entertains feelings of reverence or disrespect toward the humble and unknown individuals at the head of the Tibetan Good Law", due to the fact that the London population was not familiar with Tibetan doctrines, a Christian esoteric approach was better fitted "for the purpose we have all at heart, namely the dissemination of TRUTH through Esoteric doctrines, conveyed by whatever religious channel, and the effacement of crass materialism and blind prejudices and skepticism".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 120 (Quezon City: Theosophical Publishing House, 1993), 409-410.</ref>

However, due to the ill feelings between the two factions, the [[Maha Chohan]] advises to postpone the election until April, 1884, when [[Henry Steel Olcott|Col. Olcott]] would visit the Lodge.

Col. Olcott arrived to London accompanied by [[Mohini Mohun Chatterji]], who was at the time his private secretary, and arranged with the Kingsford-Maitland group to issue a charter to form a separate Branch, the "[[Hermetic Lodge]]" of the Theosophical Society.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Third Series (Adyar, Madras: The Theosophical Publishing House, 1974), 97.</ref>

On [[April 7]], 1884, [[G. B. Finch|Mr. Finch]], was elected as President of the London Lodge, Mr. Sinnett Vice-President and Secretary, and Miss [[Francesca Arundale]] as Treasurer.

Dr. Kingsford and E. Maitland resigned from the London Lodge on [[December 24]], 1884, after having founded the [[Hermetic Society]].

Mr. Sinnett was elected President of the Lodge in January 1885.

== Master M. appears ==

On [[April 7]], 1884, when [[Henry Steel Olcott|Colonel Olcott]] was giving an opening speech at [[G. B. Finch|Mr. Finch]]’s rooms, the astral form of [[Morya|Mahatma M.]] appeared for a few seconds. It was seen by [[Mohini Mohun Chatterji|Mr. Mohini]], [[Mary Gebhard]] and [[Helena Petrovna Blavatsky|Madame Blavatsky]] and Col. Olcott.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 43, compiled and edited by Daniel H. Caldwell</ref>

== Eleusinian Society ==

After [[Annie Besant]] became international President of the [[Theosophical Society (Adyar)]] she invited [[Charles Webster Leadbeater|C. W. Leadbeater]] to rejoin the Society. Members of the London Lodge, instigated by [[Maude Travers|"Mary"]], voted unanimously in favor of withdrawing from the Theosphical Society. In February 1909, the lodge changed its name to the Eleusinian Society, which lasted for only a couple of years.

In 1911 [[Alfred Percy Sinnett|Mr. Sinnett]] felt he should not stay away for the Theosophical Movement he helped to form in the Western world. He discussed the matter with Annie Besant during her visit to London and in the Spring of that year the lodge became again part of the TS, changing its name back to London Lodge. Mr. Sinnett was restored to his original office of vice-President. "Mary" resigned to the Theosophical Society.

== Notes ==
<references/>

[[Category:Organizations]]

London Lodge

2014-02-11T14:23:16Z

Michele Shields: /* Separation and rejoining */

The '''British Theosophical Society''' was the first official lodge to be chartered by the [[Parent Society]]. It was founded on [[June 27]], 1878, in London. On [[June 3]], 1883, the name of the lodge was changed to '''London Lodge''' of the Theosophical Society.

== Founding ==

On [[December 11]], 1877, [[C. C. Massey]], [[William Stainton Moses|W. S. Moses]], [[John Storer Cobb|J. S. Cobb]], and [[Emily Kislingbury]] met in London to read [[Henry Steel Olcott|Col. Olcott]]'s instructions concerning the formation of what eventually became the [[London Lodge]]. The first meeting was held on [[June 27]] at 38, Great Russell St., London. Mr. Cobb represented Col. Olcott; C. C. Massey was chosen President; and Miss Kislingbury, Secretary.

The [[Founders]] attended a meeting of the British Theosophical Society in London on [[January 5]], 1879, on their way to move to India.

In August, 1882, [[C. C. Massey]] was elected as President, succeeding Dr. [[George Wyld]]. The Lodge was not doing very well and Mr. Massey felt that [[Anna Bonus Kingsford|Dr. Anna Kingsford]] was the only one who could keep the group from dying.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 119 (Quezon City: Theosophical Publishing House, 1993), 406.</ref>

On [[January 7]], 1883, there was an annual election of officers. Dr. [[Anna Bonus Kingsford]] (who was still in Paris) was elected as President with [[Edward Maitland]] and Dr. Wyld as Vice-Presidents. [[William Tournay Brown|W. T. Brown]] was one of the members.

== Change of name ==

On April, 1883, [[Alfred Percy Sinnett|Mr. Sinnett]] moved back to London and joined the Lodge. On [[May 20]], 1883, [[Anna Bonus Kingsford|Dr. Anna Kingsford]] and [[Edward Maitland]] returned to England, after a stay in Switzerland, to commence their duties in connection with the British Theosophical Society. Mrs. Kingsford suggested that the name be changed to "London Lodge of the Theosophical Society". On [[June 3]], at a meeting held at 1, Albert Mansions, Victoria St., London, S.W., the English Fellows decided, at Dr. Anna Kinsford's wish, seconded by Mr. Sinnett, to change the name of their Lodge.

== Internal dissension ==

Although [[Alfred Percy Sinnett|A. P. Sinnett]]'s arrival gave renewed impetus to the activities of the London Lodge, it would also prove to be a source of difficulty.

On [[October 21]], 1883, due to [[Anna Bonus Kingsford|Dr. Kingsford]] being "unavoidably absent", [[Edward Maitland]] read an address from her before the Lodge. Several members protested its language and passed a Resolution stating the fact. Internal dissension began to come out into the open.

Members were divided among two distinct groups: one, the larger, led by Mr. Sinnett, was specially drawn to the Oriental and Tibetan teachings, as represented in his books, [[The Occult World (book)|The Occult World]] and [[Esoteric Buddhism (book)|Esoteric Buddhism]]; the second, the smaller, led by Dr. Kingsford and Edward Maitland, was more attracted to a revival of mystical and [[Christianity#Esoteric Christianity|esoteric Christianity]], the [[Kabbalah]] and the teachings of the [[Hermeticism|Hermetic philosophy]].

In December (some sources say the 9th, some others the 16th), Dr. Kingsford and Mr. Maitland released a Circular entitled ''A Letter Addressed to the Fellows of the London Lodge of The Theosophical Society, by the President and a Vice-President of the Lodge'' (privately printed by Bunny and Davis, Shrewsbury, England. 39 pp.) severely criticizing the teachings contained in Mr. Sinnett's book [[Esoteric Buddhism (book)|''Esoteric Buddhism'']]. The Circular also stated the necessity of forming a distinct body or group within the general group of the Lodge.

With the date for the election of new authorities approaching, [[Koot Hoomi|Mahatma K.H.]] sent telegrams to Mr. Sinnett and Mrs. Kingsford saying that the latter should remain as President of the Lodge. The reason for this was given by the Master in [[Mahatma Letter No. 120|one of his letters]], where he stated that "whether the gifted President of the 'London Lodge' Theos. Soc. entertains feelings of reverence or disrespect toward the humble and unknown individuals at the head of the Tibetan Good Law", due to the fact that the London population was not familiar with Tibetan doctrines, a Christian esoteric approach was better fitted "for the purpose we have all at heart, namely the dissemination of TRUTH through Esoteric doctrines, conveyed by whatever religious channel, and the effacement of crass materialism and blind prejudices and skepticism".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 120 (Quezon City: Theosophical Publishing House, 1993), 409-410.</ref>

However, due to the ill feelings between the two factions, the [[Maha Chohan]] advises to postpone the election until April, 1884, when [[Henry Steel Olcott|Col. Olcott]] would visit the Lodge.

Col. Olcott arrived to London accompanied by [[Mohini Mohun Chatterji]], who was at the time his private secretary, and arranged with the Kingsford-Maitland group to issue a charter to form a separate Branch, the "[[Hermetic Lodge]]" of the Theosophical Society.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Third Series (Adyar, Madras: The Theosophical Publishing House, 1974), 97.</ref>

On [[April 7]], 1884, [[G. B. Finch|Mr. Finch]], was elected as President of the London Lodge, Mr. Sinnett Vice-President and Secretary, and Miss [[Francesca Arundale]] as Treasurer.

Dr. Kingsford and E. Maitland resigned from the London Lodge on [[December 24]], 1884, after having founded the [[Hermetic Society]].

Mr. Sinnett was elected President of the Lodge in January 1885.

== Master M. appears ==

On [[April 7]], 1884, when [[Henry Steel Olcott|Colonel Olcott]] was giving an opening speech at [[G. B. Finch|Mr. Finch]]’s rooms, the astral form of [[Morya|Mahatma M.]] appeared for a few seconds. It was seen by [[Mohini Mohun Chatterji|Mr. Mohini]], [[Mary Gebhard]] and [[Helena Petrovna Blavatsky|Madame Blavatsky]] and Col. Olcott.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 43, compiled and edited by Daniel H. Caldwell</ref>

== Eleusinian Society ==

After [[Annie Besant]] became international President of the [[Theosophical Society (Adyar)]] she invited [[Charles Webster Leadbeater|C. W. Leadbeater]] to rejoin the Society. Members of the London Lodge, instigated by [[Maude Travers|"Mary"]], voted unanimously in favor of withdrawing from the Theosphical Society. In February 1909, the lodge changed its name to the Eleusinian Society, which lasted for only a couple of years.

In 1911 [[Alfred Percy Sinnett|Mr. Sinnett]] felt he should not stay away for the Theosophical Movement he helped to form in the Western world. He discussed the matter with Annie Besant during her visit to London and in the Spring of that year the lodge became again part of the TS, changing its name back to London Lodge. Mr. Sinnett was restored to his original office of vice-President.

== Notes ==
<references/>

[[Category:Organizations]]

Gebhard Family

2014-02-10T17:52:24Z

Michele Shields:

The '''German Family''' played an important role in the history of the [[Theosophical Society]]. According to [[Readers Guide to The Mahatma Letters to A. P. Sinnett (book)|''Readers Guide to The Mahatma Letters to A. P. Sinnett'']]: 
<blockquote>
Gebhard Family, a German family living in [[Elberfeld, Germany|Elberfeld]], quite prominent in the early history of the TS in Europe. The family consisted of [[Gustav Gebhard]], [[Mary Gebhard|Mme. M. Gebhard]], and sons Franz and Arthur. For full description see biographical sketch by [[Boris de Zirkoff]] in [[H. P. Blavatsky Collected Writings (book)| HPB]] VI: 434 and [[Damodar and the Pioneers of the Theosophical Movement (book)|D]], p. 592. [[The Mahatma Letters to A. P. Sinnett (book)|ML]] index; [[A Short History of the Theosophical Society (book)|SH]] index.
<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 231-232.</ref>
</blockquote>

In the [[H. P. Blavatsky Collected Writings (book)|Collected Writings]] vol. VI is reported:

<blockquote>The Gebhard Family had six sons and one daughter: 
1. Franz Gustav: b. July 1, 1853; d. April 29, 1940. Married Aline Jordan, by whom he had three daughters (no issue), and a son, Kurt Alfred Thomas (b. June 27, 1881), who died as lieutenant in France, 1914. His son, Dr. Torsten Friedrich Franz (b. March 12, 1909), is at present an art-historian in Münich, and is unmarried. 
2. Fritz: b. July 15, 1854; d. July 6, 1855. 
3. Arthur Henry Paisley: b. Dec. 29, 1885 (sic, 1855); d. at Newton-Abbot, England, Oct. 11, 1944. After an earlier marriage, he married a widow, Marie-Josephe von Hoesch, née von Carlowitz (b. Jan. 7, 1888; now residing in Germany), by whom he had two sons: Rollo, b. July 7, 1921, married to Hildegard Freyer (no issue); and Vidar Arthur Eward, b. Oct. 2, 1928, when his father was already 73 years of age. In 1913, Arthur Gebhard added officially to his own name that of his mother’s family, and became known as Gebhard-L’Estrange. He took out American citizenship in Boston, 1878. For some 25 years, he represented his father’s factory in New York, and was during part of that time on close friendly terms with [[Mohini Mohun Chatterji|Mohini M. Chatterjee]] and [[William Quan Judge]], with whom he was in partnership for a while, publishing [[The Path (periodical)|The Path]] magazine. He took active part in the Theosophical Movement, lecturing on Oriental philosophy. He frequently came to Europe to visit his relatives as well as H.P.B., and was one of the first patrons of Wagner’s musical dramas, at Bayreuth, Bavaria, recognizing their occult significance. 
At one time, he fell under the influence of Mohini M. Chatterjee, who was then in a very critical mood, and drew up in collaboration with him what H.P.B. called a “Manifesto,” entitled, “A Few Words on The Theosophical Organization,” which contained a rather severe criticism of Col. Olcott for alleged despotism. H.P.B. wrote a powerful reply, embodying an outspoken defense of him, and a statement on the basic platform of the T.S. and its policies. For lack of any definite title, it has been called at some later date, “The Original Programme of The Theosophical Society,” which it unquestionably represents. Neither the challenging “Manifesto” nor H.P.B.’s Reply were published at the time. They were later issued in booklet form, with an Introduction by C. Jinarâjadâsa (Adyar: Vol. VII of the present Series, together with all pertinent historical data which form their background. As far as is known, this little “tempest in a tea-pot” eventually blew itself out, and nothing more was heard of it. 
Much later in life, namely, in 1940, Arthur Gebhard published a little book entitle The Tradition of Silence, in which he paid tribute to H.P.B. and her work. 
4. Rudolf Ernst: b. Dec. 31, 1857; d. In 1935. As a friend of Subba Row, stayed for a while in India, where he went with Col. Olcott, in October, 1884. His son, Wolfgang, is still living in the U.S.A. 
5. Mary: b. Sept. 13, 1859; d. in June, 1944. Married to Paul von Ysselstein, but had no issue. 
6 and 7. Hermann and Walther, identical twins, born Oct. 16, 1866. Both shot themselves: Hermann on March 16, 1881, and Walther on April 10, 1886. See in connection with these tragic events, and their occult background and implications, The Letters of H.P. Blavatsky to A.P. Sinnett, pp. 145, 299, 300-301.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VI (Wheaton, IL: Theosophical Publishing House, 19898), 435-436.</ref>

== Notes ==
<references/>

[[Category:Associates of HPB|Gebhard family]]
[[Category:Nationality German|Gebhard family]]

Gebhard Family

2014-02-10T17:47:05Z

Michele Shields:

The '''German Family''' played an important role in the history of the [[Theosophical Society]]. According to [[Readers Guide to The Mahatma Letters to A. P. Sinnett (book)|''Readers Guide to The Mahatma Letters to A. P. Sinnett'']]: 
<blockquote>
Gebhard Family, a German family living in [[Elberfeld, Germany|Elberfeld]], quite prominent in the early history of the TS in Europe. The family consisted of [[Gustav Gebhard]], [[Mary Gebhard|Mme. M. Gebhard]], and sons Franz and Arthur. For full description see biographical sketch by [[Boris de Zirkoff]] in [[H. P. Blavatsky Collected Writings (book)| HPB]] VI: 434 and [[Damodar and the Pioneers of the Theosophical Movement (book)|D]], p. 592. [[The Mahatma Letters to A. P. Sinnett (book)|ML]] index; [[A Short History of the Theosophical Society (book)|SH]] index.
<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 231-232.</ref>
</blockquote>

In the [[H. P. Blavatsky Collected Writings (book)|Collected Writings]] vol. VI is reported:

<blockquote>The Gebhard Family had six sons and one daughter: 
1. Franz Gustav: b. July 1, 1853; d. April 29, 1940. Married Aline Jordan, by whom he had three daughters (no issue), and a son, Kurt Alfred Thomas (b. June 27, 1881), who died as lieutenant in France, 1914. His son, Dr. Torsten Friedrich Franz (b. March 12, 1909), is at present an art-historian in Münich, and is unmarried. 
2. Fritz: b. July 15, 1854; d. July 6, 1855. 
3. Arthur Henry Paisley: b. Dec. 29, 1885 (sic, 1855); d. at Newton-Abbot, England, [[October 11]], 1944. After an earlier marriage, he married a widow, Marie-Josephe von Hoesch, née von Carlowitz (b. Jan. 7, 1888; now residing in Germany), by whom he had two sons: Rollo, b. [[July 7]], 1921, married to Hildegard Freyer (no issue); and Vidar Arthur Eward, b. Oct. 2, 1928, when his father was already 73 years of age. In 1913, Arthur Gebhard added officially to his own name that of his mother’s family, and became known as Gebhard-L’Estrange. He took out American citizenship in Boston, 1878. For some 25 years, he represented his father’s factory in New York, and was during part of that time on close friendly terms with [[Mohini Mohun Chatterji|Mohini M. Chatterjee]] and [[William Quan Judge]], with whom he was in partnership for a while, publishing The Path magazine. He took active part in the Theosophical Movement, lecturing on Oriental philosophy. He frequently came to Europe to visit his relatives as well as H.P.B., and was one of the first patrons of Wagner’s musical dramas, at Bayreuth, Bavaria, recognizing their occult significance. 
At one time, he fell under the influence of Mohini M. Chatterjee, who was then in a very critical mood, and drew up in collaboration with him what H.P.B. called a “Manifesto,” entitled, “A Few Words on The Theosophical Organization,” which contained a rather severe criticism of Col. Olcott for alleged despotism. H.P.B. wrote a powerful reply, embodying an outspoken defense of him, and a statement on the basic platform of the T.S. and its policies. For lack of any definite title, it has been called at some later date, “The Original Programme of The Theosophical Society,” which it unquestionably represents. Neither the challenging “Manifesto” nor H.P.B.’s Reply were published at the time. They were later issued in booklet form, with an Introduction by C. Jinarâjadâsa (Adyar: Vol. VII of the present Series, together with all pertinent historical data which form their background. As far as is known, this little “tempest in a tea-pot” eventually blew itself out, and nothing more was heard of it. 
Much later in life, namely, in 1940, Arthur Gebhard published a little book entitle The Tradition of Silence, in which he paid tribute to H.P.B. and her work. 
4. Rudolf Ernst: b. Dec. 31, 1857; d. In 1935. As a friend of Subba Row, stayed for a while in India, where he went with Col. Olcott, in October, 1884. His son, Wolfgang, is still living in the U.S.A. 
5. Mary: b. Sept. 13, 1859; d. in June, 1944. Married to Paul von Ysselstein, but had no issue. 
6 and 7. Hermann and Walther, identical twins, born Oct. 16, 1866. Both shot themselves: Hermann on March 16, 1881, and Walther on April 10, 1886. See in connection with these tragic events, and their occult background and implications, The Letters of H.P. Blavatsky to A.P. Sinnett, pp. 145, 299, 300-301.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VI (Wheaton, IL: Theosophical Publishing House, 19898), 435-436.</ref>

== Notes ==
<references/>

[[Category:Associates of HPB|Gebhard family]]
[[Category:Nationality German|Gebhard family]]

Gebhard Family

2014-02-10T17:46:13Z

Michele Shields:

The '''German Family''' played an important role in the history of the [[Theosophical Society]]. According to [[Readers Guide to The Mahatma Letters to A. P. Sinnett (book)|''Readers Guide to The Mahatma Letters to A. P. Sinnett'']]: 
<blockquote>
Gebhard Family, a German family living in [[Elberfeld, Germany|Elberfeld]], quite prominent in the early history of the TS in Europe. The family consisted of [[Gustav Gebhard]], [[Mary Gebhard|Mme. M. Gebhard]], and sons Franz and Arthur. For full description see biographical sketch by [[Boris de Zirkoff]] in [[H. P. Blavatsky Collected Writings (book)| HPB]] VI: 434 and [[Damodar and the Pioneers of the Theosophical Movement (book)|D]], p. 592. [[The Mahatma Letters to A. P. Sinnett (book)|ML]] index; [[A Short History of the Theosophical Society (book)|SH]] index.
<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 231-232.</ref>
</blockquote>

In the [[H. P. Blavatsky Collected Writings (book)|Collected Writings]] vol. VI is reported:

<blockquote>The Gebhard Family had six sons and one daughter: 
1. Franz Gustav: b. July 1, 1853; d. April 29, 1940. Married Aline Jordan, by whom he had three daughters (no issue), and a son, Kurt Alfred Thomas (b. June 27, 1881), who died as lieutenant in France, 1914. His son, Dr. Torsten Friedrich Franz (b. March 12, 1909), is at present an art-historian in Münich, and is unmarried. 
2. Fritz: b. July 15, 1854; d. July 6, 1855. 
3. Arthur Henry Paisley: b. Dec. 29, 1885 (sic, 1855); d. at Newton-Abbot, England, [[October 11]], 1944. After an earlier marriage, he married a widow, Marie-Josephe von Hoesch, née von Carlowitz (b. Jan. 7, 1888; now residing in Germany), by whom he had two sons: Rollo, b. [[July 7]], 1921, married to Hildegard Freyer (no issue); and Vidar Arthur Eward, b. Oct. 2, 1928, when his father was already 73 years of age. In 1913, Arthur Gebhard added officially to his own name that of his mother’s family, and became known as Gebhard-L’Estrange. He took out American citizenship in Boston, 1878. For some 25 years, he represented his father’s factory in New York, and was during part of that time on close friendly terms with [[Mohini Mohun Chatterjee|Mohini M. Chatterjee]] and [[William Quan Judge]], with whom he was in partnership for a while, publishing The Path magazine. He took active part in the Theosophical Movement, lecturing on Oriental philosophy. He frequently came to Europe to visit his relatives as well as H.P.B., and was one of the first patrons of Wagner’s musical dramas, at Bayreuth, Bavaria, recognizing their occult significance. 
At one time, he fell under the influence of Mohini M. Chatterjee, who was then in a very critical mood, and drew up in collaboration with him what H.P.B. called a “Manifesto,” entitled, “A Few Words on The Theosophical Organization,” which contained a rather severe criticism of Col. Olcott for alleged despotism. H.P.B. wrote a powerful reply, embodying an outspoken defense of him, and a statement on the basic platform of the T.S. and its policies. For lack of any definite title, it has been called at some later date, “The Original Programme of The Theosophical Society,” which it unquestionably represents. Neither the challenging “Manifesto” nor H.P.B.’s Reply were published at the time. They were later issued in booklet form, with an Introduction by C. Jinarâjadâsa (Adyar: Vol. VII of the present Series, together with all pertinent historical data which form their background. As far as is known, this little “tempest in a tea-pot” eventually blew itself out, and nothing more was heard of it. 
Much later in life, namely, in 1940, Arthur Gebhard published a little book entitle The Tradition of Silence, in which he paid tribute to H.P.B. and her work. 
4. Rudolf Ernst: b. Dec. 31, 1857; d. In 1935. As a friend of Subba Row, stayed for a while in India, where he went with Col. Olcott, in October, 1884. His son, Wolfgang, is still living in the U.S.A. 
5. Mary: b. Sept. 13, 1859; d. in June, 1944. Married to Paul von Ysselstein, but had no issue. 
6 and 7. Hermann and Walther, identical twins, born Oct. 16, 1866. Both shot themselves: Hermann on March 16, 1881, and Walther on April 10, 1886. See in connection with these tragic events, and their occult background and implications, The Letters of H.P. Blavatsky to A.P. Sinnett, pp. 145, 299, 300-301.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VI (Wheaton, IL: Theosophical Publishing House, 19898), 435-436.</ref>

== Notes ==
<references/>

[[Category:Associates of HPB|Gebhard family]]
[[Category:Nationality German|Gebhard family]]

Gebhard Family

2014-02-10T17:42:06Z

Michele Shields:

The '''German Family''' played an important role in the history of the [[Theosophical Society]]. According to [[Readers Guide to The Mahatma Letters to A. P. Sinnett (book)|''Readers Guide to The Mahatma Letters to A. P. Sinnett'']]: 
<blockquote>
Gebhard Family, a German family living in [[Elberfeld, Germany|Elberfeld]], quite prominent in the early history of the TS in Europe. The family consisted of [[Gustav Gebhard]], [[Mary Gebhard|Mme. M. Gebhard]], and sons Franz and Arthur. For full description see biographical sketch by [[Boris de Zirkoff]] in [[H. P. Blavatsky Collected Writings (book)| HPB]] VI: 434 and [[Damodar and the Pioneers of the Theosophical Movement (book)|D]], p. 592. [[The Mahatma Letters to A. P. Sinnett (book)|ML]] index; [[A Short History of the Theosophical Society (book)|SH]] index.
<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 231-232.</ref>
</blockquote>

In the [[H. P. Blavatsky Collected Writings (book)|Collected Writings]] vol. VI is reported:

<blockquote>The Gebhard Family had six sons and one daughter: 
1. Franz Gustav: b. July 1, 1853; d. April 29, 1940. Married Aline Jordan, by whom he had three daughters (no issue), and a son, Kurt Alfred Thomas (b. June 27, 1881), who died as lieutenant in France, 1914. His son, Dr. Torsten Friedrich Franz (b. March 12, 1909), is at present an art-historian in Münich, and is unmarried. 
2. Fritz: b. July 15, 1854; d. July 6, 1855. 
3. Arthur Henry Paisley: b. Dec. 29, 1885 (sic, 1855); d. at Newton-Abbot, England, Oct. 11, 1944. After an earlier marriage, he married a widow, Marie-Josephe von Hoesch, née von Carlowitz (b. Jan. 7, 1888; now residing in Germany), by whom he had two sons: Rollo, b. July 7, 1921, married to Hildegard Freyer (no issue); and Vidar Arthur Eward, b. Oct. 2, 1928, when his father was already 73 years of age. In 1913, Arthur Gebhard added officially to his own name that of his mother’s family, and became known as Gebhard-L’Estrange. He took out American citizenship in Boston, 1878. For some 25 years, he represented his father’s factory in New York, and was during part of that time on close friendly terms with Mohini M. Chatterjee and William Quan (sic) Judge, with whom he was in partnership for a while, publishing The Path magazine. He took active part in the Theosophical Movement, lecturing on Oriental philosophy. He frequently came to Europe to visit his relatives as well as H.P.B., and was one of the first patrons of Wagner’s musical dramas, at Bayreuth, Bavaria, recognizing their occult significance. 
At one time, he fell under the influence of Mohini M. Chatterjee, who was then in a very critical mood, and drew up in collaboration with him what H.P.B. called a “Manifesto,” entitled, “A Few Words on The Theosophical Organization,” which contained a rather severe criticism of Col. Olcott for alleged despotism. H.P.B. wrote a powerful reply, embodying an outspoken defense of him, and a statement on the basic platform of the T.S. and its policies. For lack of any definite title, it has been called at some later date, “The Original Programme of The Theosophical Society,” which it unquestionably represents. Neither the challenging “Manifesto” nor H.P.B.’s Reply were published at the time. They were later issued in booklet form, with an Introduction by C. Jinarâjadâsa (Adyar: Vol. VII of the present Series, together with all pertinent historical data which form their background. As far as is known, this little “tempest in a tea-pot” eventually blew itself out, and nothing more was heard of it. 
Much later in life, namely, in 1940, Arthur Gebhard published a little book entitle The Tradition of Silence, in which he paid tribute to H.P.B. and her work. 
4. Rudolf Ernst: b. Dec. 31, 1857; d. In 1935. As a friend of Subba Row, stayed for a while in India, where he went with Col. Olcott, in October, 1884. His son, Wolfgang, is still living in the U.S.A. 
5. Mary: b. Sept. 13, 1859; d. in June, 1944. Married to Paul von Ysselstein, but had no issue. 
6 and 7. Hermann and Walther, identical twins, born Oct. 16, 1866. Both shot themselves: Hermann on March 16, 1881, and Walther on April 10, 1886. See in connection with these tragic events, and their occult background and implications, The Letters of H.P. Blavatsky to A.P. Sinnett, pp. 145, 299, 300-301.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VI (Wheaton, IL: Theosophical Publishing House, 19898), 435-436.</ref>

== Notes ==
<references/>

[[Category:Associates of HPB|Gebhard family]]
[[Category:Nationality German|Gebhard family]]

London Lodge

2014-02-10T17:07:51Z

Michele Shields:

The '''British Theosophical Society''' was the first official lodge to be chartered by the [[Parent Society]]. It was founded on [[June 27]], 1878, in London. On [[June 3]], 1883, the name of the lodge was changed to '''London Lodge''' of the Theosophical Society.

== Founding ==

On [[December 11]], 1877, [[C. C. Massey]], [[William Stainton Moses|W. S. Moses]], [[John Storer Cobb|J. S. Cobb]], and [[Emily Kislingbury]] met in London to read [[Henry Steel Olcott|Col. Olcott]]'s instructions concerning the formation of what eventually became the [[London Lodge]]. The first meeting was held on [[June 27]] at 38, Great Russell St., London. Mr. Cobb represented Col. Olcott; C. C. Massey was chosen President; and Miss Kislingbury, Secretary.

The [[Founders]] attended a meeting of the British Theosophical Society in London on [[January 5]], 1879, on their way to move to India.

In August, 1882, [[C. C. Massey]] was elected as President, succeeding Dr. [[George Wyld]]. The Lodge was not doing very well and Mr. Massey felt that [[Anna Bonus Kingsford|Dr. Anna Kingsford]] was the only one who could keep the group from dying.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 119 (Quezon City: Theosophical Publishing House, 1993), 406.</ref>

On [[January 7]], 1883, there was an annual election of officers. Dr. [[Anna Bonus Kingsford]] (who was still in Paris) was elected as President with [[Edward Maitland]] and Dr. Wyld as Vice-Presidents. [[William Tournay Brown|W. T. Brown]] was one of the members.

== Change of name ==

On April, 1883, [[Alfred Percy Sinnett|Mr. Sinnett]] moved back to London and joined the Lodge. On [[May 20]], 1883, [[Anna Bonus Kingsford|Dr. Anna Kingsford]] and [[Edward Maitland]] returned to England, after a stay in Switzerland, to commence their duties in connection with the British Theosophical Society. Mrs. Kingsford suggested that the name be changed to "London Lodge of the Theosophical Society". On [[June 3]], at a meeting held at 1, Albert Mansions, Victoria St., London, S.W., the English Fellows decided, at Dr. Anna Kinsford's wish, seconded by Mr. Sinnett, to change the name of their Lodge.

== Internal dissension ==

Although [[Alfred Percy Sinnett|A. P. Sinnett]]'s arrival gave renewed impetus to the activities of the London Lodge, it would also prove to be a source of difficulty.

On [[October 21]], 1883, due to [[Anna Bonus Kingsford|Dr. Kingsford]] being "unavoidably absent", [[Edward Maitland]] read an address from her before the Lodge. Several members protested its language and passed a Resolution stating the fact. Internal dissension began to come out into the open.

Members were divided among two distinct groups: one, the larger, led by Mr. Sinnett, was specially drawn to the Oriental and Tibetan teachings, as represented in his books, [[The Occult World (book)|The Occult World]] and [[Esoteric Buddhism (book)|Esoteric Buddhism]]; the second, the smaller, led by Dr. Kingsford and Edward Maitland, was more attracted to a revival of mystical and [[Christianity#Esoteric Christianity|esoteric Christianity]], the [[Kabbalah]] and the teachings of the [[Hermeticism|Hermetic philosophy]].

In December (some sources say the 9th, some others the 16th), Dr. Kingsford and Mr. Maitland released a Circular entitled ''A Letter Addressed to the Fellows of the London Lodge of The Theosophical Society, by the President and a Vice-President of the Lodge'' (privately printed by Bunny and Davis, Shrewsbury, England. 39 pp.) severely criticizing the teachings contained in Mr. Sinnett's book [[Esoteric Buddhism (book)|''Esoteric Buddhism'']]. The Circular also stated the necessity of forming a distinct body or group within the general group of the Lodge.

With the date for the election of new authorities approaching, [[Koot Hoomi|Mahatma K.H.]] sent telegrams to Mr. Sinnett and Mrs. Kingsford saying that the latter should remain as President of the Lodge. The reason for this was given by the Master in [[Mahatma Letter No. 120|one of his letters]], where he stated that "whether the gifted President of the 'London Lodge' Theos. Soc. entertains feelings of reverence or disrespect toward the humble and unknown individuals at the head of the Tibetan Good Law", due to the fact that the London population was not familiar with Tibetan doctrines, a Christian esoteric approach was better fitted "for the purpose we have all at heart, namely the dissemination of TRUTH through Esoteric doctrines, conveyed by whatever religious channel, and the effacement of crass materialism and blind prejudices and skepticism".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 120 (Quezon City: Theosophical Publishing House, 1993), 409-410.</ref>

However, due to the ill feelings between the two factions, the [[Maha Chohan]] advises to postpone the election until April, 1884, when [[Henry Steel Olcott|Col. Olcott]] would visit the Lodge.

Col. Olcott arrived to London accompanied by [[Mohini Mohun Chatterji]], who was at the time his private secretary, and arranged with the Kingsford-Maitland group to issue a charter to form a separate Branch, the "[[Hermetic Lodge]]" of the Theosophical Society.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Third Series (Adyar, Madras: The Theosophical Publishing House, 1974), 97.</ref>

On [[April 7]], 1884, [[G. B. Finch|Mr. Finch]], was elected as President of the London Lodge, Mr. Sinnett Vice-President and Secretary, and Miss [[Francesca Arundale]] as Treasurer.

Dr. Kingsford and E. Maitland resigned from the London Lodge on [[December 24]], 1884, after having founded the [[Hermetic Society]].

Mr. Sinnett was elected President of the Lodge in January 1885.

== Master M. appears ==

On [[April 7]], 1884, when [[Henry Steel Olcott|Colonel Olcott]] was giving an opening speech at [[G. B. Finch|Mr. Finch]]’s rooms, the astral form of [[Morya|Mahatma M.]] appeared for a few seconds. It was seen by [[Mohini Mohun Chatterji|Mr. Mohini]], [[Mary Gebhard]] and [[Helena Petrovna Blavatsky|Madame Blavatsky]] and Col. Olcott.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 43, compiled and edited by Daniel H. Caldwell</ref>

== Separation and rejoining ==

In February 1909, the lodge separated for a short time from the TS, and changed its name to the [[Eleusinian Society]] during this time. In spring 1911, the lodge became again part of the TS, and changed its name back to London Lodge.

== Notes ==
<references/>

[[Category:Organizations]]

Clara Codd

2014-01-28T00:14:11Z

Michele Shields:

{{Template:Article needs expansion}}
 
 
 
[[Image:Clara Codd 3.JPG|220px|thumb|Clara Codd]]
[[Image:Clara Codd.jpg|180px|thumb|Clara Codd]]
[[Image:Clara_Codd_2.JPG|180px|thumb|Clara Codd]]
[[Image:John Coats and Clara_Codd.JPG|300px|thumb|John Coats and Clara Codd]]
Clara Codd was born in 1876 in England, the oldest of ten daughters. Even as a child, she questioned the meaning of life and felt moved into a search for "something." As a young woman, a strong sense for freedom and justice moved her to work for the enfranchisement of women. Despite a natural shyness, she spoke passionately for women’s rights from street platforms and in crowded halls, enduring heckling, physical abuse, and imprisonment.

She joined the Theosophical Society at age 27. In her autobiography, ''So Rich a Life'', Clara states, "I had come home at last after long wandering. I had found the beginning of the way." Three years later Clara was appointed the first national lecturer for the English Section. Later she served as General Secretary (president) of the Australian and South African Sections. Clara Codd’s Theosophical career lasted nearly 70 years, during which time she traveled to virtually every continent.

== Early life and education ==

== Feminist activities ==

== Theosophical lecturer ==

== Years in South Africa ==

== Years in Australia ==

== Later years ==

== Writings ==

==Recordings of lectures==
*[http://www.theosophical.org/files/resources/Downloads/mp3/codd/Arcane%20Schools%20of%20Past%20and%20Future.mp3# Arcane Schools of Past and Future] by Clara Codd
*[http://www.theosophical.org/files/resources/Downloads/mp3/codd/Life%20on%20the%20Other%20Side%20of%20Death.mp3# Life on the Other Side of Death] by Clara Codd
*[http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=EE057D0F-3CD3-429B-9E66-135A94005ADC# Wings of the Soul] by Clara Codd

==Online resources==
===Articles===
*[http://www.theosophical.org/publications/quest-magazine/1459# Clara Codd: A Personal Recollection] by John Algeo
*[http://www.theosophical.org/publications/quest-magazine/1463# A Tribute to Clara Codd] by Leatrice Kreeger

==Additional resources==

Titles by Clara Codd available at [http://www.questbooks.net/author.cfm?authornum=52# Quest Books]

== Notes ==
<references/>

[[Category:Lecturers|Codd, Clara]]
[[Category:Writers|Codd, Clara]]
[[Category:Poets|Codd, Clara]]
[[Category:Leaders|Codd, Clara]]
[[Category:Feminists|Codd, Clara]]
[[Category:Imprisoned|Codd, Clara]]
[[Category:TS Adyar|Codd, Clara]]
[[Category:Nationality English|Codd, Clara]]

E. T. Sturdy

2014-01-23T16:20:34Z

Michele Shields: /* Theosophical involvement */

'''Edward Toronto Sturdy''' (1860 – [[March 15]], 1957) was a [[Sanskrit]] scholar, student of [[Hinduism]] and [[Buddhism]], and a member of the [[Theosophical Society]]. He was part of the [[Esoteric Section#Inner Group|Inner Group]] formed by [[Helena Petrovna Blavatsky|H. P. Blavatsky]] and the one who recorded what is today known as [[HPB's Diagram of Meditation]].

== Theosophical involvement==
[[File:E. T. Sturdy2.jpg|right|250px]]
E. T. Sturdy went to New Zealand at the age of 19. A few years later, in 1884, he heard about the [[Theosophical Society]] through a friend and sent a letter to [[Adyar (campus)|Adyar]]. He joined the Society on [[October 10]], 1885, as one of the first ten New Zealanders to become members.<ref>Mary K. Neff, ''How Theosophy Came to Australia and New Zealand'' (Sydney: Australian Section Theosophical Society, 1943), 42-43.</ref><ref>Robert S. Ellwood, ''Islands of the Dawn'', (Honolulu: University of Hawaii Press, 1993), 98-99.</ref> Interested in Indian philosophy, the next year he went to [[Adyar (campus)|Adyar]] hoping to get in touch with "learned Hindus". For a short time around March, 1887 he joined [[Henry Steel Olcott|H. S. Olcott]] who was on a tour in Northwest India. He, then, left for Ceylon to attend to some business for the TS.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Third Series (Adyar, Madras: The Theosophical Publishing House, 1974), 422-423.</ref> Later, he went to London and met [[Helena Petrovna Blavatsky|H. P. Blavatsky]], who had just moved there in May. It may be at this time that she dictated to him her [[HPB's Diagram of Meditation|Diagram of Meditation]].

After a few months in London, Mr. Sturdy returned to New Zealand by way of New York. It is here that he met [[William Quan Judge|W. Q. Judge]]. Once back in his country he settled in Wellington and gathered some students around, which eventually lead to the formation of the first lodge in New Zealand, the Wellington Lodge, chartered in November 1888:

<blockquote>Among its members were Sir Harry Albert ATKINSON, Prime Minister of New Zealand; his wife Anne E. Atkinson; their son, E. Tudor Atkinson; M. van Staveren, a Jewish rabbi; H. M. Stowell (Hare Hongi), a Maori tohunga (priest); and Edward Tregear, a poet and Maori scholar, who wrote a book about the similarities of the Hindu and Maori languages.<ref>Philip Harris, ''Theosophical Encyclopedia'' (Quezon City: Theosophical Publishing House, 2006), 449.</ref></blockquote>

However, Mr. Sturdy left for England in December 1888 to become a student of Mme. Blavatsky, and after his departure the Wellington Lodge ceased to exist (it was rechartered in 1894).

He became a member of the [[Esoteric Section|Esoteric Section of Theosophy]] and one of the members of the "E.S.T. Council" appointed by HPB. He was also part of the European Advisory Council formed in July, 1890, which would assist her in her new function as the Presidential authority of the Theosophical Society in Europe. The other members of the Council were Annie Besant, W. Kingsland, Herbert Burrows, A. P. Sinnett, H. A. W. Coryn, and G. R. S. Mead.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 264.</ref>

Mr. Sturdy was also a member of the [[Esoteric Section#Inner Group|Inner Group]] formed by HPB in August 1890. Many years later, in 1947, he wrote: "I think I must have been the most skeptical of all the members of HPB's Inner Group". He then proceeds to say that in time he had come to believe in Mme. Blavatsky and also in the [[Masters of Wisdom]] as "concrete individuals" and not only as ideals.<ref>Personal letter to [[Boris de Zirkoff]] written in Norburton, 18 April 1947, kept in the Archives of the [[Theosophical Society in America]].</ref>

On April, 1891, ill and few weeks before dying, HPB was concerned that Mr. Sturdy had also been taken ill with influenza. When it was suggested that Mr. Mead should bring him to be nursed at Headquarters, she was much pleased and insisted on his being sent for at once.<ref>[http://blavatskyarchives.com/cooperl1891.htm# How She Left Us] by Laura M. Cooper.</ref>

Mr. Sturdy was present at the meeting at 19 Avenue Road on [[May 27]], 1891, when the E.S. was reorganized immediately after the death of HPB.

In August 1893 he published an article on Gurus and Chelas in [[Lucifer (periodical)|''Lucifer'']]. This induced Annie Besant to issue a critique in October of that year, taking a stand against the spirit behind Mr. Sturdy's article.

He was actively involved in the controversy that ended up with the secession of the American Section of the Theosophical Society lead by [[William Quan Judge|Mr. Judge]]. He stayed with the [[Theosophical Society (Adyar)|TS Adyar]]. However, in 1894 he resigned from the Society to work independently.<ref>Mary K. Neff, ''How Theosophy Came to Australia and New Zealand'' (Sydney: Australian Section Theosophical Society, 1943), 44.</ref>

== Eastern philosophy ==

[[Theosophy]] was not his only inspiration. In 1940 he wrote: "What I have, I owe largely to [[Helena Petrovna Blavatsky|H. P. Blavatsky]], to some extent to [[Anna Bonus Kingsford|Anna Kingsford]] and [[Edward Maitland]], and perhaps, most of all, to the Vedanta and Buddhist teachings".<ref>Robert S. Ellwood, ''Islands of the Dawn'', (Honolulu: University of Hawaii Press, 1993), 98.</ref> In 1947 he wrote to [[Boris de Zirkoff]]:

<blockquote>Although I often refer to [[The Secret Doctrine (book)|''The Secret Doctrine'']], I am not so much of an [[Occultism|Occultist]], which HPB undoubtedly was, as a [[Mysticism|Mystic]] and follow in thought and effort the teachings of the [[Advaita Vedānta]] and [[Mahāyāna Buddhism]].<ref>Personal letter to Boris de Zirkoff written in Norburton, 18 April 1947, kept in the Archives of the [[Theosophical Society in America]].</ref></blockquote>

During the latter part of 1893, Mr. Sturdy met Swami Shivananda. In 1895 Swami Vivekananda had been planning a visit to London; Miss Henrietta Müller, who had already met him in America, extended this invitation, and Mr. E. T. Sturdy had requested him to stay at his home there.<ref>See [http://www.ramakrishnavivekananda.info/vivekananda_biography/09_experiences.htm Vivekananda - A Biography, Ch. 9, "Experiences In The West"] by Swami Nikhilananda</ref> Vivekananda gave a lecture October 22, 1895, at Prince’s Hall, of which Mr. Sturdy was the Chairman.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fifth Series (Adyar, Madras: The Theosophical Publishing House, 1975), 404.</ref></blockquote> Eventually, Swami Vivekananda and Mr. Sturdy began to work together on an English translation of the Bhakti aphorisms of Narada. After a two months' stay in England, before leaving, he arranged that Mr. Sturdy should conduct classes in London till the arrival of a new Swami from India.

Another testimony of his pursue of Eastern philosophy comes from the writer Lafcadio Hearn (a.k.a. Koizumi Yakumo) who wrote to a friend in April, 1898:

<blockquote>I have met a most extraordinary man. . . . His name is E. T. Sturdy. He has lived in India --up in the Himalayas for years-- studying Eastern philosophy; and the hotel delicacies will do him no good, because he is a vegetarian. He is a friend of Professor Rhys-Davids, who gave him a letter of introduction to me; and has paid for the publication of several Eastern texts--Pali, etc. Beyond any question, he is the most remarkable person I have met in Japan. Fancy a man independent, strong, cultivated, with property in New Zealand and elsewhere, voluntarily haunting the Himalayas in the company of Hindoo pilgrims and ascetics,--in search of the Nameless and the Eternal. Yet he is not a [[Theosophist]] exactly, nor a [[Spiritualism|Spiritualist]]. I did not get very near him--he has that extreme English reserve which deludes under the appearance of almost boyish frankness; but I think we might become fast friends did we live in the same city. He told me some things that I shall never forget,--very strange things.<ref>Elizabeth Bisland, ''The Life and Letters of Lafcadio Hearn'', Volume 2 (Boston: Adamant Media Corporation, 2006), 380.</ref></blockquote>

==Later years==
[[File:E. T. Sturdy.jpeg|right|250px|thumb|E. T. Sturdy at Norburton Hall]]
In a letter to [[Boris de Zirkoff]] dated 18 April, 1947, he writes: "I am the last of all her [[Esoteric Section#Inner Group|Inner Group]]. I live almost the life of a hermit, for my contact with the outer world is almost entirely by letters".<ref>Personal letter to [[Boris de Zirkoff]] kept in the Archives of the [[Theosophical Society in America]].</ref>

In [[March 13]], 1957, Mr. Sturdy had a slight stroke from which he recovered. However two days later, on [[March 15]], he passed on suddenly after lunch "without even a sigh", aged 97. It is reported he was reading an article on life after death in [[Buddhism|Buddhist]] thought written by his friend [[Christmas Humphreys]].

==Online resources==
===Articles and pamphlets===
*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No11.pdf# Gurus and Chelas] by E. T. Sturdy and a reply by Annie Besant
*[http://www.ramakrishnavivekananda.info/reminiscences/294_ets.htm# Reminiscences of Swami Vivekananda] by E. T. Sturdy
*[http://www.vivekananda150jayanti.org/vivekvani/todays-special/24-april/Mr-E-T-Sturdy# Letters from Swami Vivekananda to Mr. E. T. Sturdy, April 24, 1895] and [http://www.vivekananda150jayanti.org/vivekvani/todays-special/14-september/Letter-to-Mr-E-T-Sturdy# September 14, 1899].
*[http://www.dorsetlife.co.uk/2010/11/norburton-hall/# Norburton Hall] at DorsetLife
*[http://www.burtonbradstock.org.uk/History/Norburton%20Hall%20History/Norburton%20Hall%20Index.htm# The Story of Norburton Hall] at Burtonbradstock Online
*[http://www.norburtonhall.com/norburtonhall/history.html Norburton Hall History] at NorburtonHall.com

== Notes ==
<references/>

[[Category:Associates of HPB|Sturdy, E. T.]]
[[Category:Sanskrit scholars|Sturdy, E. T.]]

E. T. Sturdy

2014-01-23T16:15:59Z

Michele Shields: /* Theosophical involvement */

'''Edward Toronto Sturdy''' (1860 – [[March 15]], 1957) was a [[Sanskrit]] scholar, student of [[Hinduism]] and [[Buddhism]], and a member of the [[Theosophical Society]]. He was part of the [[Esoteric Section#Inner Group|Inner Group]] formed by [[Helena Petrovna Blavatsky|H. P. Blavatsky]] and the one who recorded what is today known as [[HPB's Diagram of Meditation]].

== Theosophical involvement==
[[File:E. T. Sturdy2.jpg|right|250px]]
E. T. Sturdy went to New Zealand at the age of 19. A few years later, in 1884, he heard about the [[Theosophical Society]] through a friend and sent a letter to [[Adyar (campus)|Adyar]]. He joined the Society on [[October 10]], 1885, as one of the first ten New Zealanders to become members.<ref>Mary K. Neff, ''How Theosophy Came to Australia and New Zealand'' (Sydney: Australian Section Theosophical Society, 1943), 42-43.</ref><ref>Robert S. Ellwood, ''Islands of the Dawn'', (Honolulu: University of Hawaii Press, 1993), 98-99.</ref> Interested in Indian philosophy, the next year he went to [[Adyar (campus)|Adyar]] hoping to get in touch with "learned Hindus". For a short time around March, 1887 he joined [[Henry Steel Olcott|H. S. Olcott]] who was on a tour in Northwest India. He, then, left for Ceylon to attend to some business for the TS.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Third Series (Adyar, Madras: The Theosophical Publishing House, 1974), 422-423.</ref> Later, he went to London and met [[Helena Petrovna Blavatsky|H. P. Blavatsky]], who had just moved there in May. It may be at this time that she dictated to him her [[HPB's Diagram of Meditation|Diagram of Meditation]].

After a few months in London, Mr. Sturdy returned to New Zealand by way of New York. It is here that he met [[William Quan Judge|W. Q. Judge]]. Once back in his country he settled in Wellington and gathered some students around, which eventually lead to the formation of the first lodge in New Zealand, the Wellington Lodge, chartered in November 1888:

<blockquote>Among its members were Sir Harry Albert ATKINSON, Prime Minister of New Zealand; his wife Anne E. Atkinson; their son, E. Tudor Atkinson; M. van Staveren, a Jewish rabbi; H. M. Stowell (Hare Hongi), a Maori tohunga (priest); and Edward Tregear, a poet and Maori scholar, who wrote a book about the similarities of the Hindu and Maori languages.<ref>Philip Harris, ''Theosophical Encyclopedia'' (Quezon City: Theosophical Publishing House, 2006), 449.</ref></blockquote>

However, Mr. Sturdy left for England in December 1888 to become a student of Mme. Blavatsky, and after his departure the Wellington Lodge ceased to exist (it was rechartered in 1894).

He became a member of the [[Esoteric Section|Esoteric Section of Theosophy]] and one of the members of the "E.S.T. Council" appointed by HPB. He was also part of the European Advisory Council formed in July, 1890, which would assist her in her new function as the Presidential authority of the Theosophical Society in Europe. The other members of the Council were Annie Besant, W. Kingsland, Herbert Burrows, A. P. Sinnett, H. A. W. Coryn, and G. R. S. Mead.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 264.</ref>

Mr. Sturdy was also a member of the [[Esoteric Section#Inner Group|Inner Group]] formed by HPB in August 1890. Many years later, in 1947, he wrote: "I think I must have been the most skeptical of all the members of HPB's Inner Group". He then proceeds to say that in time he had come to believe in Mme. Blavatsky and also in the [[Masters of Wisdom]] as "concrete individuals" and not only as ideals.<ref>Personal letter to [[Boris de Zirkoff]] written in Norburton, 18 April 1947, kept in the Archives of the [[Theosophical Society in America]].</ref>

On April, 1891, ill and few weeks before dying, HPB was concerned that Mr. Sturdy had also been taken ill with influenza. When it was suggested that Mr. Mead should bring him to be nursed at Headquarters, she was much pleased and insisted on his being sent for at once.<ref>[http://blavatskyarchives.com/cooperl1891.htm# How She Left Us] by Laura M. Cooper.</ref>

Mr. Sturdy was present at the meeting at 19 Avenue Road on [[May 27]], 1891, when the E.S. was reorganized immediately after the death of HPB.

In August 1893 he published an article on Gurus and Chelas in [[Lucifer (periodical)|''Lucifer'']]. This induced Annie Besant to issue a critique in October of that year, taking a stand against the spirit behind Mr. Sturdy's article.

He was actively involved in the controversy that lead to the secession of the American Section of the Theosophical Society lead by [[William Quan Judge|Mr. Judge]]. He stayed with the TS Aydar however, in 1894 he resigned from the Society to work independently.<ref>Mary K. Neff, ''How Theosophy Came to Australia and New Zealand'' (Sydney: Australian Section Theosophical Society, 1943), 44.</ref>

== Eastern philosophy ==

[[Theosophy]] was not his only inspiration. In 1940 he wrote: "What I have, I owe largely to [[Helena Petrovna Blavatsky|H. P. Blavatsky]], to some extent to [[Anna Bonus Kingsford|Anna Kingsford]] and [[Edward Maitland]], and perhaps, most of all, to the Vedanta and Buddhist teachings".<ref>Robert S. Ellwood, ''Islands of the Dawn'', (Honolulu: University of Hawaii Press, 1993), 98.</ref> In 1947 he wrote to [[Boris de Zirkoff]]:

<blockquote>Although I often refer to [[The Secret Doctrine (book)|''The Secret Doctrine'']], I am not so much of an [[Occultism|Occultist]], which HPB undoubtedly was, as a [[Mysticism|Mystic]] and follow in thought and effort the teachings of the [[Advaita Vedānta]] and [[Mahāyāna Buddhism]].<ref>Personal letter to Boris de Zirkoff written in Norburton, 18 April 1947, kept in the Archives of the [[Theosophical Society in America]].</ref></blockquote>

During the latter part of 1893, Mr. Sturdy met Swami Shivananda. In 1895 Swami Vivekananda had been planning a visit to London; Miss Henrietta Müller, who had already met him in America, extended this invitation, and Mr. E. T. Sturdy had requested him to stay at his home there.<ref>See [http://www.ramakrishnavivekananda.info/vivekananda_biography/09_experiences.htm Vivekananda - A Biography, Ch. 9, "Experiences In The West"] by Swami Nikhilananda</ref> Vivekananda gave a lecture October 22, 1895, at Prince’s Hall, of which Mr. Sturdy was the Chairman.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fifth Series (Adyar, Madras: The Theosophical Publishing House, 1975), 404.</ref></blockquote> Eventually, Swami Vivekananda and Mr. Sturdy began to work together on an English translation of the Bhakti aphorisms of Narada. After a two months' stay in England, before leaving, he arranged that Mr. Sturdy should conduct classes in London till the arrival of a new Swami from India.

Another testimony of his pursue of Eastern philosophy comes from the writer Lafcadio Hearn (a.k.a. Koizumi Yakumo) who wrote to a friend in April, 1898:

<blockquote>I have met a most extraordinary man. . . . His name is E. T. Sturdy. He has lived in India --up in the Himalayas for years-- studying Eastern philosophy; and the hotel delicacies will do him no good, because he is a vegetarian. He is a friend of Professor Rhys-Davids, who gave him a letter of introduction to me; and has paid for the publication of several Eastern texts--Pali, etc. Beyond any question, he is the most remarkable person I have met in Japan. Fancy a man independent, strong, cultivated, with property in New Zealand and elsewhere, voluntarily haunting the Himalayas in the company of Hindoo pilgrims and ascetics,--in search of the Nameless and the Eternal. Yet he is not a [[Theosophist]] exactly, nor a [[Spiritualism|Spiritualist]]. I did not get very near him--he has that extreme English reserve which deludes under the appearance of almost boyish frankness; but I think we might become fast friends did we live in the same city. He told me some things that I shall never forget,--very strange things.<ref>Elizabeth Bisland, ''The Life and Letters of Lafcadio Hearn'', Volume 2 (Boston: Adamant Media Corporation, 2006), 380.</ref></blockquote>

==Later years==
[[File:E. T. Sturdy.jpeg|right|250px|thumb|E. T. Sturdy at Norburton Hall]]
In a letter to [[Boris de Zirkoff]] dated 18 April, 1947, he writes: "I am the last of all her [[Esoteric Section#Inner Group|Inner Group]]. I live almost the life of a hermit, for my contact with the outer world is almost entirely by letters".<ref>Personal letter to [[Boris de Zirkoff]] kept in the Archives of the [[Theosophical Society in America]].</ref>

In [[March 13]], 1957, Mr. Sturdy had a slight stroke from which he recovered. However two days later, on [[March 15]], he passed on suddenly after lunch "without even a sigh", aged 97. It is reported he was reading an article on life after death in [[Buddhism|Buddhist]] thought written by his friend [[Christmas Humphreys]].

==Online resources==
===Articles and pamphlets===
*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No11.pdf# Gurus and Chelas] by E. T. Sturdy and a reply by Annie Besant
*[http://www.ramakrishnavivekananda.info/reminiscences/294_ets.htm# Reminiscences of Swami Vivekananda] by E. T. Sturdy
*[http://www.vivekananda150jayanti.org/vivekvani/todays-special/24-april/Mr-E-T-Sturdy# Letters from Swami Vivekananda to Mr. E. T. Sturdy, April 24, 1895] and [http://www.vivekananda150jayanti.org/vivekvani/todays-special/14-september/Letter-to-Mr-E-T-Sturdy# September 14, 1899].
*[http://www.dorsetlife.co.uk/2010/11/norburton-hall/# Norburton Hall] at DorsetLife
*[http://www.burtonbradstock.org.uk/History/Norburton%20Hall%20History/Norburton%20Hall%20Index.htm# The Story of Norburton Hall] at Burtonbradstock Online
*[http://www.norburtonhall.com/norburtonhall/history.html Norburton Hall History] at NorburtonHall.com

== Notes ==
<references/>

[[Category:Associates of HPB|Sturdy, E. T.]]
[[Category:Sanskrit scholars|Sturdy, E. T.]]

E. T. Sturdy

2014-01-23T15:55:01Z

Michele Shields:

'''Edward Toronto Sturdy''' (1860 – [[March 15]], 1957) was a [[Sanskrit]] scholar, student of [[Hinduism]] and [[Buddhism]], and a member of the [[Theosophical Society]]. He was part of the [[Esoteric Section#Inner Group|Inner Group]] formed by [[Helena Petrovna Blavatsky|H. P. Blavatsky]] and the one who recorded what is today known as [[HPB's Diagram of Meditation]].

== Theosophical involvement==
[[File:E. T. Sturdy2.jpg|right|250px]]
E. T. Sturdy went to New Zealand at the age of 19. A few years later, in 1884, he heard about the [[Theosophical Society]] through a friend and sent a letter to [[Adyar (campus)|Adyar]]. He joined the Society on [[October 10]], 1885, as one of the first ten New Zealanders to become members.<ref>Mary K. Neff, ''How Theosophy Came to Australia and New Zealand'' (Sydney: Australian Section Theosophical Society, 1943), 42-43.</ref><ref>Robert S. Ellwood, ''Islands of the Dawn'', (Honolulu: University of Hawaii Press, 1993), 98-99.</ref> Interested in Indian philosophy, the next year he went to [[Adyar (campus)|Adyar]] hoping to get in touch with "learned Hindus". For a short time around March, 1887 he joined [[Henry Steel Olcott|H. S. Olcott]] who was on a tour in Northwest India. He, then, left for Ceylon to attend to some business for the TS.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Third Series (Adyar, Madras: The Theosophical Publishing House, 1974), 422-423.</ref> Later, he went to London and met [[Helena Petrovna Blavatsky|H. P. Blavatsky]], who had just moved there in May. It may be at this time that she dictated to him her [[HPB's Diagram of Meditation|Diagram of Meditation]].

After a few months in London, Mr. Sturdy returned to New Zealand by way of New York. It is here that he met [[William Quan Judge|W. Q. Judge]]. Once back in his country he settled in Wellington and gathered some students around, which eventually lead to the formation of the first lodge in New Zealand, the Wellington Lodge, chartered in November 1888:

<blockquote>Among its members were Sir Harry Albert ATKINSON, Prime Minister of New Zealand; his wife Anne E. Atkinson; their son, E. Tudor Atkinson; M. van Staveren, a Jewish rabbi; H. M. Stowell (Hare Hongi), a Maori tohunga (priest); and Edward Tregear, a poet and Maori scholar, who wrote a book about the similarities of the Hindu and Maori languages.<ref>Philip Harris, ''Theosophical Encyclopedia'' (Quezon City: Theosophical Publishing House, 2006), 449.</ref></blockquote>

Mr. Sturdy left for England in December 1888 to become a student of Mme. Blavatsky, and after his departure the Wellington Lodge ceased to exist (it was rechartered in 1894).

He became a member of the [[Esoteric Section|Esoteric Section of Theosophy]] and one of the "E.S.T. Council" appointed by HPB. He was also part of the European Advisory Council formed in July, 1890, which would assist her in her new function as the Presidential authority of the Theosophical Society in Europe. The other members of the Council were Annie Besant, W. Kingsland, Herbert Burrows, A. P. Sinnett, H. A. W. Coryn, and G. R. S. Mead.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 264.</ref>

Mr. Sturdy was also a member of the [[Esoteric Section#Inner Group|Inner Group]] formed by HPB in August 1890. Many years later, in 1947, he wrote: "I think I must have been the most skeptical of all the members of HPB's Inner Group". He then proceeds to say that in time he had come to believe in Mme. Blavatsky and also in the [[Masters of Wisdom]] as "concrete individuals" and not only as ideals.<ref>Personal letter to [[Boris de Zirkoff]] written in Norburton, 18 April 1947, kept in the Archives of the [[Theosophical Society in America]].</ref>

On April, 1891, ill and few weeks before dying, HPB was concerned that Mr. Sturdy had also been taken ill with influenza. When it was suggested that Mr. Mead should bring him to be nursed at Headquarters, she was much pleased and insisted on his being sent for at once.<ref>[http://blavatskyarchives.com/cooperl1891.htm# How She Left Us] by Laura M. Cooper.</ref>

Mr. Sturdy was present at the meeting at 19 Avenue Road on [[May 27]], 1891, when the E.S. was reorganized immediately after the death of HPB.

In August 1893 he published an article on Gurus and Chelas in [[Lucifer (periodical)|''Lucifer'']]. This induced Annie Besant to issue a critique in October of that year, taking a stand against the spirit behind Mr. Sturdy's article.

He was actively involved in the controversy that lead to the secession of the American Section of the Theosophical Society lead by [[William Quan Judge|Mr. Judge]]. He stayed with the TS Aydar however, in 1894 he resigned from the Society to work independently.<ref>Mary K. Neff, ''How Theosophy Came to Australia and New Zealand'' (Sydney: Australian Section Theosophical Society, 1943), 44.</ref>

== Eastern philosophy ==

[[Theosophy]] was not his only inspiration. In 1940 he wrote: "What I have, I owe largely to [[Helena Petrovna Blavatsky|H. P. Blavatsky]], to some extent to [[Anna Bonus Kingsford|Anna Kingsford]] and [[Edward Maitland]], and perhaps, most of all, to the Vedanta and Buddhist teachings".<ref>Robert S. Ellwood, ''Islands of the Dawn'', (Honolulu: University of Hawaii Press, 1993), 98.</ref> In 1947 he wrote to [[Boris de Zirkoff]]:

<blockquote>Although I often refer to [[The Secret Doctrine (book)|''The Secret Doctrine'']], I am not so much of an [[Occultism|Occultist]], which HPB undoubtedly was, as a [[Mysticism|Mystic]] and follow in thought and effort the teachings of the [[Advaita Vedānta]] and [[Mahāyāna Buddhism]].<ref>Personal letter to Boris de Zirkoff written in Norburton, 18 April 1947, kept in the Archives of the [[Theosophical Society in America]].</ref></blockquote>

During the latter part of 1893, Mr. Sturdy met Swami Shivananda. In 1895 Swami Vivekananda had been planning a visit to London; Miss Henrietta Müller, who had already met him in America, extended this invitation, and Mr. E. T. Sturdy had requested him to stay at his home there.<ref>See [http://www.ramakrishnavivekananda.info/vivekananda_biography/09_experiences.htm Vivekananda - A Biography, Ch. 9, "Experiences In The West"] by Swami Nikhilananda</ref> Vivekananda gave a lecture October 22, 1895, at Prince’s Hall, of which Mr. Sturdy was the Chairman.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fifth Series (Adyar, Madras: The Theosophical Publishing House, 1975), 404.</ref></blockquote> Eventually, Swami Vivekananda and Mr. Sturdy began to work together on an English translation of the Bhakti aphorisms of Narada. After a two months' stay in England, before leaving, he arranged that Mr. Sturdy should conduct classes in London till the arrival of a new Swami from India.

Another testimony of his pursue of Eastern philosophy comes from the writer Lafcadio Hearn (a.k.a. Koizumi Yakumo) who wrote to a friend in April, 1898:

<blockquote>I have met a most extraordinary man. . . . His name is E. T. Sturdy. He has lived in India --up in the Himalayas for years-- studying Eastern philosophy; and the hotel delicacies will do him no good, because he is a vegetarian. He is a friend of Professor Rhys-Davids, who gave him a letter of introduction to me; and has paid for the publication of several Eastern texts--Pali, etc. Beyond any question, he is the most remarkable person I have met in Japan. Fancy a man independent, strong, cultivated, with property in New Zealand and elsewhere, voluntarily haunting the Himalayas in the company of Hindoo pilgrims and ascetics,--in search of the Nameless and the Eternal. Yet he is not a [[Theosophist]] exactly, nor a [[Spiritualism|Spiritualist]]. I did not get very near him--he has that extreme English reserve which deludes under the appearance of almost boyish frankness; but I think we might become fast friends did we live in the same city. He told me some things that I shall never forget,--very strange things.<ref>Elizabeth Bisland, ''The Life and Letters of Lafcadio Hearn'', Volume 2 (Boston: Adamant Media Corporation, 2006), 380.</ref></blockquote>

==Later years==
[[File:E. T. Sturdy.jpeg|right|250px|thumb|E. T. Sturdy at Norburton Hall]]
In a letter to [[Boris de Zirkoff]] dated 18 April, 1947, he writes: "I am the last of all her [[Esoteric Section#Inner Group|Inner Group]]. I live almost the life of a hermit, for my contact with the outer world is almost entirely by letters".<ref>Personal letter to [[Boris de Zirkoff]] kept in the Archives of the [[Theosophical Society in America]].</ref>

In [[March 13]], 1957, Mr. Sturdy had a slight stroke from which he recovered. However two days later, on [[March 15]], he passed on suddenly after lunch "without even a sigh", aged 97. It is reported he was reading an article on life after death in [[Buddhism|Buddhist]] thought written by his friend [[Christmas Humphreys]].

==Online resources==
===Articles and pamphlets===
*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No11.pdf# Gurus and Chelas] by E. T. Sturdy and a reply by Annie Besant
*[http://www.ramakrishnavivekananda.info/reminiscences/294_ets.htm# Reminiscences of Swami Vivekananda] by E. T. Sturdy
*[http://www.vivekananda150jayanti.org/vivekvani/todays-special/24-april/Mr-E-T-Sturdy# Letters from Swami Vivekananda to Mr. E. T. Sturdy, April 24, 1895] and [http://www.vivekananda150jayanti.org/vivekvani/todays-special/14-september/Letter-to-Mr-E-T-Sturdy# September 14, 1899].
*[http://www.dorsetlife.co.uk/2010/11/norburton-hall/# Norburton Hall] at DorsetLife
*[http://www.burtonbradstock.org.uk/History/Norburton%20Hall%20History/Norburton%20Hall%20Index.htm# The Story of Norburton Hall] at Burtonbradstock Online
*[http://www.norburtonhall.com/norburtonhall/history.html Norburton Hall History] at NorburtonHall.com

== Notes ==
<references/>

[[Category:Associates of HPB|Sturdy, E. T.]]
[[Category:Sanskrit scholars|Sturdy, E. T.]]

E. T. Sturdy

2014-01-23T15:20:18Z

Michele Shields:

'''Edward Toronto Sturdy''' (1860 – [[March 15]], 1957) was a [[Sanskrit]] scholar, student of [[Hinduism]] and [[Buddhism]], and a member of the [[Theosophical Society]]. He was part of the [[Esoteric Section#Inner Group|Inner Group]] formed by [[Helena Petrovna Blavatsky|H. P. Blavatsky]] and the one who recorded what is today known as [[HPB's Diagram of Meditation]].

== Theosophical involvement==
[[File:E. T. Sturdy2.jpg|right|250px]]
E. T. Sturdy went to New Zealand at the age of 19. A few years later, in 1884, he heard about the [[Theosophical Society]] through a friend and sent a letter to [[Adyar (campus)|Adyar]]. He joined the Society on [[October 10]], 1885, as one of the first ten New Zealanders to become members.<ref>Mary K. Neff, ''How Theosophy Came to Australia and New Zealand'' (Sydney: Australian Section Theosophical Society, 1943), 42-43.</ref><ref>Robert S. Ellwood, ''Islands of the Dawn'', (Honolulu: University of Hawaii Press, 1993), 98-99.</ref> Interested in Indian philosophy, the next year he went to [[Adyar (campus)|Adyar]] hoping to get in touch with "learned Hindus". For a short time around March, 1887 he joined [[Henry Steel Olcott|H. S. Olcott]] who was on a tour in Northwest India. He, then, left for Ceylon to attend to some business for the TS.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Third Series (Adyar, Madras: The Theosophical Publishing House, 1974), 422-423.</ref> It was in London and he met [[Helena Petrovna Blavatsky|H. P. Blavatsky]], who had just moved there in May. It may be at this time that she dictated to him her [[HPB's Diagram of Meditation|Diagram of Meditation]].

After a few months in London, Mr. Sturdy returned to New Zealand by way of New York, it is here he met [[William Quan Judge|W. Q. Judge]]. Once he settled in Wellington, he gathered some students around, which eventually lead to the formation of the first lodge in the country, the Wellington Lodge, chartered in November 1888:

<blockquote>Among its members were Sir Harry Albert ATKINSON, Prime Minister of New Zealand; his wife Anne E. Atkinson; their son, E. Tudor Atkinson; M. van Staveren, a Jewish rabbi; H. M. Stowell (Hare Hongi), a Maori tohunga (priest); and Edward Tregear, a poet and Maori scholar, who wrote a book about the similarities of the Hindu and Maori languages.<ref>Philip Harris, ''Theosophical Encyclopedia'' (Quezon City: Theosophical Publishing House, 2006), 449.</ref></blockquote>

Mr. Sturdy left for England in December 1888 to become a student of Mme. Blavatsky, and after his departure the Wellington Lodge ceased to exist (it was rechartered in 1894).

He became a member of the [[Esoteric Section|Esoteric Section of Theosophy]] and one of the "E.S.T. Council" appointed by HPB. He was also part of the European Advisory Council formed in July, 1890, which would assist her in her new function as the Presidential authority of the Theosophical Society in Europe. The other members of the Council were Annie Besant, W. Kingsland, Herbert Burrows, A. P. Sinnett, H. A. W. Coryn, and G. R. S. Mead.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 264.</ref>

Mr. Sturdy was also a member of the [[Esoteric Section#Inner Group|Inner Group]] formed by HPB in August 1890. Many years later, in 1947, he wrote: "I think I must have been the most skeptical of all the members of HPB's Inner Group". He then proceeds to say that in time he had come to believe in Mme. Blavatsky and also in the [[Masters of Wisdom]] as "concrete individuals" and not only as ideals.<ref>Personal letter to [[Boris de Zirkoff]] written in Norburton, 18 April 1947, kept in the Archives of the [[Theosophical Society in America]].</ref>

On April, 1891, ill and few weeks before dying, HPB was concerned that Mr. Sturdy had also been taken ill with influenza. When it was suggested that Mr. Mead should bring him to be nursed at Headquarters, she was much pleased and insisted on his being sent for at once.<ref>[http://blavatskyarchives.com/cooperl1891.htm# How She Left Us] by Laura M. Cooper.</ref>

Mr. Sturdy was present at the meeting at 19 Avenue Road on [[May 27]], 1891, when the E.S. was reorganized immediately after the death of HPB.

In August 1893 he published an article on Gurus and Chelas in [[Lucifer (periodical)|''Lucifer'']]. This induced Annie Besant to issue a critique in October of that year, taking a stand against the spirit behind Mr. Sturdy's article.

He was actively involved in the controversy that lead to the secession of the American Section of the Theosophical Society lead by [[William Quan Judge|Mr. Judge]]. He stayed with the TS Aydar however, in 1894 he resigned from the Society to work independently.<ref>Mary K. Neff, ''How Theosophy Came to Australia and New Zealand'' (Sydney: Australian Section Theosophical Society, 1943), 44.</ref>

== Eastern philosophy ==

[[Theosophy]] was not his only inspiration. In 1940 he wrote: "What I have, I owe largely to [[Helena Petrovna Blavatsky|H. P. Blavatsky]], to some extent to [[Anna Bonus Kingsford|Anna Kingsford]] and [[Edward Maitland]], and perhaps, most of all, to the Vedanta and Buddhist teachings".<ref>Robert S. Ellwood, ''Islands of the Dawn'', (Honolulu: University of Hawaii Press, 1993), 98.</ref> In 1947 he wrote to [[Boris de Zirkoff]]:

<blockquote>Although I often refer to [[The Secret Doctrine (book)|''The Secret Doctrine'']], I am not so much of an [[Occultism|Occultist]], which HPB undoubtedly was, as a [[Mysticism|Mystic]] and follow in thought and effort the teachings of the [[Advaita Vedānta]] and [[Mahāyāna Buddhism]].<ref>Personal letter to Boris de Zirkoff written in Norburton, 18 April 1947, kept in the Archives of the [[Theosophical Society in America]].</ref></blockquote>

During the latter part of 1893, Mr. Sturdy met Swami Shivananda. In 1895 Swami Vivekananda had been planning a visit to London; Miss Henrietta Müller, who had already met him in America, extended this invitation, and Mr. E. T. Sturdy had requested him to stay at his home there.<ref>See [http://www.ramakrishnavivekananda.info/vivekananda_biography/09_experiences.htm Vivekananda - A Biography, Ch. 9, "Experiences In The West"] by Swami Nikhilananda</ref> Vivekananda gave a lecture October 22, 1895, at Prince’s Hall, of which Mr. Sturdy was the Chairman.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fifth Series (Adyar, Madras: The Theosophical Publishing House, 1975), 404.</ref></blockquote> Eventually, Swami Vivekananda and Mr. Sturdy began to work together on an English translation of the Bhakti aphorisms of Narada. After a two months' stay in England, before leaving, he arranged that Mr. Sturdy should conduct classes in London till the arrival of a new Swami from India.

Another testimony of his pursue of Eastern philosophy comes from the writer Lafcadio Hearn (a.k.a. Koizumi Yakumo) who wrote to a friend in April, 1898:

<blockquote>I have met a most extraordinary man. . . . His name is E. T. Sturdy. He has lived in India --up in the Himalayas for years-- studying Eastern philosophy; and the hotel delicacies will do him no good, because he is a vegetarian. He is a friend of Professor Rhys-Davids, who gave him a letter of introduction to me; and has paid for the publication of several Eastern texts--Pali, etc. Beyond any question, he is the most remarkable person I have met in Japan. Fancy a man independent, strong, cultivated, with property in New Zealand and elsewhere, voluntarily haunting the Himalayas in the company of Hindoo pilgrims and ascetics,--in search of the Nameless and the Eternal. Yet he is not a [[Theosophist]] exactly, nor a [[Spiritualism|Spiritualist]]. I did not get very near him--he has that extreme English reserve which deludes under the appearance of almost boyish frankness; but I think we might become fast friends did we live in the same city. He told me some things that I shall never forget,--very strange things.<ref>Elizabeth Bisland, ''The Life and Letters of Lafcadio Hearn'', Volume 2 (Boston: Adamant Media Corporation, 2006), 380.</ref></blockquote>

==Later years==
[[File:E. T. Sturdy.jpeg|right|250px|thumb|E. T. Sturdy at Norburton Hall]]
In a letter to [[Boris de Zirkoff]] dated 18 April, 1947, he writes: "I am the last of all her [[Esoteric Section#Inner Group|Inner Group]]. I live almost the life of a hermit, for my contact with the outer world is almost entirely by letters".<ref>Personal letter to [[Boris de Zirkoff]] kept in the Archives of the [[Theosophical Society in America]].</ref>

In [[March 13]], 1957, Mr. Sturdy had a slight stroke from which he recovered. However two days later, on [[March 15]], he passed on suddenly after lunch "without even a sigh", aged 97. It is reported he was reading an article on life after death in [[Buddhism|Buddhist]] thought written by his friend [[Christmas Humphreys]].

==Online resources==
===Articles and pamphlets===
*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No11.pdf# Gurus and Chelas] by E. T. Sturdy and a reply by Annie Besant
*[http://www.ramakrishnavivekananda.info/reminiscences/294_ets.htm# Reminiscences of Swami Vivekananda] by E. T. Sturdy
*[http://www.vivekananda150jayanti.org/vivekvani/todays-special/24-april/Mr-E-T-Sturdy# Letters from Swami Vivekananda to Mr. E. T. Sturdy, April 24, 1895] and [http://www.vivekananda150jayanti.org/vivekvani/todays-special/14-september/Letter-to-Mr-E-T-Sturdy# September 14, 1899].
*[http://www.dorsetlife.co.uk/2010/11/norburton-hall/# Norburton Hall] at DorsetLife
*[http://www.burtonbradstock.org.uk/History/Norburton%20Hall%20History/Norburton%20Hall%20Index.htm# The Story of Norburton Hall] at Burtonbradstock Online
*[http://www.norburtonhall.com/norburtonhall/history.html Norburton Hall History] at NorburtonHall.com

== Notes ==
<references/>

[[Category:Associates of HPB|Sturdy, E. T.]]
[[Category:Sanskrit scholars|Sturdy, E. T.]]

Kaliyuga

2013-01-01T17:07:37Z

Michele Shields: Redirected page to Yuga#Kali Yuga

#redirect [[Yuga#Kali Yuga]]

The Mahatma Letters to A. P. Sinnett (book)

2012-12-29T23:44:49Z

Michele Shields:

{{DISPLAYTITLE:''The Mahatma Letters to A. P. Sinnett'' (book)}}

First published in 1923, this volume gathers most of the letters sent by Mahatmas [[Morya]] and [[Koot Hoomi]] to [[A. P. Sinnett]] and [[A. O. Hume]] between the years 1880 and 1884. This publication, where the letters were arranged under subjects, underwent three editions.
On March 25, 1972, [[Vicente Hao Chin, Jr.]] published a fourth edition with the letters arranged in chronological order based on the [[Readers Guide to The Mahatma Letters to A. P. Sinnett (book)|''Readers Guide to The Mahatma Letters to A. P. Sinnett'']] written by [[George Linton]] and [[Virginia Hanson]]. This edition also includes brief notes by Hanson regarding the context and circumstances of each letter.

==Why A. P. Sinnett?==
According to [[Annie Besant]] in her book ''A Study in Karma'' [[Koot Hoomi|Mahatma K. H.]] and [[A. P. Sinnett|Mr. Sinnett]] had created a karmic link in a previous life:

<blockquote>Many of such helpful karmic links have we seen within the Theosophical Society. Long, long ago, He who is the Master K.H. was taken prisoner in a battle with an Egyptian army, and was generously befriended and sheltered by an Egyptian of high rank. Thousands of years later, help is needed for the nascent Theosophical Society, and the Master, looking over India for one to aid in this great work, sees His old friend of the Egyptian and other lives, now Mr. A.P. Sinnett, editing the leading Anglo-Indian newspaper, The Pioneer. Mr. Sinnett goes, as usual, to Simla; Mme Blavatsky goes up thither, to form the link; Mr. Sinnett is drawn within the immediate influence of the Master, receives instruction from Him, and becomes the author of The Occult World and of Esoteric Buddhism, carrying to thousands the message of Theosophy.<ref>Annie Besant, ''A Study in Karma'', (Wheaton, IL: The Theosophical Publishing House, 1987), 48.</ref></blockquote>

==Online resources==
===Video===
*[http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=61E3CCEA-D544-4D04-98D2-48F4D7187210# The Mahatmas and Their Letters] by Steve Schweizer

== Notes ==
<references/>

[[Category:Books|Mahatma Letters to A. P. Sinnett, The]]

The Mahatma Letters to A. P. Sinnett (book)

2012-12-29T23:40:30Z

Michele Shields:

{{DISPLAYTITLE:''The Mahatma Letters to A. P. Sinnett'' (book)}}

First published in 1923, this volume gathers most of the letters sent by Mahatmas [[Morya]] and [[Koot Hoomi]] to [[A. P. Sinnett]] and [[A. O. Hume]] between the years 1880 and 1884. This publication, where the letters were arranged under subjects, underwent three editions.
On March 25, 1972, [[Vicente Hao Chin, Jr.]] published a fourth edition with the letters arranged in chronological order based on the [[Readers Guide to The Mahatma Letters to A. P. Sinnett (book)|''Readers Guide to The Mahatma Letters to A. P. Sinnett'']] written by [[George Linton]] and [[Virginia Hanson]]. This edition also includes brief notes by Hanson regarding the context and circumstances of each letter.

==Why A. P. Sinnett?==
According to [[Annie Besant]] in her book ''A Study in Karma'' [[Koot Hoomi|Mahatma K. H.]] and [[A. P. Sinnett|Mr. Sinnett]] had created a karmic link.

<blockquote>Many of such helpful karmic links have we seen within the Theosophical Society. Long, long ago, He who is the Master K.H. was taken prisoner in a battle with an Egyptian army, and was generously befriended and sheltered by an Egyptian of high rank. Thousands of years later, help is needed for the nascent Theosophical Society, and the Master, looking over India for one to aid in this great work, sees His old friend of the Egyptian and other lives, now Mr. A.P. Sinnett, editing the leading Anglo-Indian newspaper, The Pioneer. Mr. Sinnett goes, as usual, to Simla; Mme Blavatsky goes up thither, to form the link; Mr. Sinnett is drawn within the immediate influence of the Master, receives instruction from Him, and becomes the author of The Occult World and of Esoteric Buddhism, carrying to thousands the message of Theosophy.<ref>Annie Besant, ''A Study in Karma'', (Wheaton, IL: The Theosophical Publishing House, 1987), 48.</ref></blockquote>

==Additional resources==
===Video===
*[http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=61E3CCEA-D544-4D04-98D2-48F4D7187210# The Mahatmas and Their Letters] by Steve Schweizer

== Notes ==
<references/>

[[Category:Books|Mahatma Letters to A. P. Sinnett, The]]

The Mahatma Letters to A. P. Sinnett (book)

2012-12-29T23:39:38Z

Michele Shields:

{{DISPLAYTITLE:''The Mahatma Letters to A. P. Sinnett'' (book)}}

First published in 1923, this volume gathers most of the letters sent by Mahatmas [[Morya]] and [[Koot Hoomi]] to [[A. P. Sinnett]] and [[A. O. Hume]] between the years 1880 and 1884. This publication, where the letters were arranged under subjects, underwent three editions.
On March 25, 1972, [[Vicente Hao Chin, Jr.]] published a fourth edition with the letters arranged in chronological order based on the [[Readers Guide to The Mahatma Letters to A. P. Sinnett (book)|''Readers Guide to The Mahatma Letters to A. P. Sinnett'']] written by [[George Linton]] and [[Virginia Hanson]]. This edition also includes brief notes by Hanson regarding the context and circumstances of each letter.

==Why A. P. Sinnett?==
According to [[Annie Besant]] in her book ''A Study in Karma'' [[Koot Hoomi|Mahatma K. H.]] and Sinnett had created a karmic link.

<blockquote>Many of such helpful karmic links have we seen within the Theosophical Society. Long, long ago, He who is the Master K.H. was taken prisoner in a battle with an Egyptian army, and was generously befriended and sheltered by an Egyptian of high rank. Thousands of years later, help is needed for the nascent Theosophical Society, and the Master, looking over India for one to aid in this great work, sees His old friend of the Egyptian and other lives, now Mr. A.P. Sinnett, editing the leading Anglo-Indian newspaper, The Pioneer. Mr. Sinnett goes, as usual, to Simla; Mme Blavatsky goes up thither, to form the link; Mr. Sinnett is drawn within the immediate influence of the Master, receives instruction from Him, and becomes the author of The Occult World and of Esoteric Buddhism, carrying to thousands the message of Theosophy.<ref>Annie Besant, ''A Study in Karma'',(Wheaton, IL: The Theosophical Publishing House, 1987), 48.</ref></blockquote>

==Additional resources==
===Video===
*[http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=61E3CCEA-D544-4D04-98D2-48F4D7187210# The Mahatmas and Their Letters] by Steve Schweizer

== Notes ==
<references/>

[[Category:Books|Mahatma Letters to A. P. Sinnett, The]]

The Mahatma Letters to A. P. Sinnett (book)

2012-12-29T23:37:59Z

Michele Shields:

{{DISPLAYTITLE:''The Mahatma Letters to A. P. Sinnett'' (book)}}

First published in 1923, this volume gathers most of the letters sent by Mahatmas [[Morya]] and [[Koot Hoomi]] to [[A. P. Sinnett]] and [[A. O. Hume]] between the years 1880 and 1884. This publication, where the letters were arranged under subjects, underwent three editions.
On March 25, 1972, [[Vicente Hao Chin, Jr.]] published a fourth edition with the letters arranged in chronological order based on the [[Readers Guide to The Mahatma Letters to A. P. Sinnett (book)|''Readers Guide to The Mahatma Letters to A. P. Sinnett'']] written by [[George Linton]] and [[Virginia Hanson]]. This edition also includes brief notes by Hanson regarding the context and circumstances of each letter.

==Why A. P. Sinnett?==
According to [[Annie Besant]] in her book ''A Study in Karma'' [[Koot Hoomi|Mahatma K. H.]] and Sinnett had created a karmic link.

<blockquote>Many of such helpful karmic links have we seen within the Theosophical Society. Long, long ago, He who is the Master K.H. was taken prisoner in a battle with an Egyptian army, and was generously befriended and sheltered by an Egyptian of high rank. Thousands of years later, help is needed for the nascent Theosophical Society, and the Master, looking over India for one to aid in this great work, sees His old friend of the Egyptian and other lives, now Mr. A.P. Sinnett, editing the leading Anglo-Indian newspaper, The Pioneer. Mr. Sinnett goes, as usual, to Simla; Mme Blavatsky goes up thither, to form the link; Mr. Sinnett is drawn within the immediate influence of the Master, receives instruction from Him, and becomes the author of The Occult World and of Esoteric Buddhism, carrying to thousands the message of Theosophy.<ref>Annie Besant, ''A Study in Karma'',(Wheaton, IL: The Theosophical Publishing House, 1987), 48.</ref></blockquote>

==Additional resources==
===Video===
*[http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=61E3CCEA-D544-4D04-98D2-48F4D7187210# The Mahatmas and Their Letters] by Steve Schweizer

[[Category:Books|Mahatma Letters to A. P. Sinnett, The]]