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'''Rao Saheb G. Soobiah Chetty''' was an Indian member of the [[Theosophical Society (Adyar)|Theosophical Society in Adyar]] who held a government post. He and his brother helped the [[Founders]] to locate land in [[Adyar, India|Adyar]] where the headquarters was established.
'''Freedom of Thought''' is an ideal held in the [[Theosophical Society]], which maintains the right of each individual member to have his or her own ideas and faith, as long as they are not against the basic principle of [[Universal Brotherhood]]. To ensure this right, the General Council of the [[Theosophical Society (Adyar)]] during the Presidency of [[Annie Besant]] passed the following resolution in 1924:


== Early years ==
<blockquote>"As the Theosophical Society has spread far and wide over the world, and as members of all religions have become members of it without surrendering the special dogmas, teachings and beliefs of their respective faiths, it is thought desirable to emphasize the fact that there is no doctrine, no opinion, by whomsoever taught or held, that is in any way binding on any member of the Society, none which any member is not free to accept or reject. Approval of its three Objects is the sole condition of membership. No teacher, or writer, from [[Helena Petrovna Blavatsky|H. P. Blavatsky]] onwards, has any authority to impose his or her teachings or opinions on members. Every member has an equal right to follow any school of thought, but has no right to force the choice on any other. Neither a candidate for any office nor any voter can be rendered ineligible to stand or to vote, because of any opinion held, or because of membership in any school of thought. Opinions or beliefs neither bestow privileges nor inflict penalties. The Members of the General Council earnestly request every member of the Theosophical Society to maintain, defend and act upon these fundamental principles of the Society, and also fearlessly to exercise the right of liberty of thought and of expression thereof, within the limits of courtesy and consideration for others."<ref>See [http://www.ts-adyar.org/content/about-ts# "Freedom of Thought"] at the website of the Internation Headquarters of the Theosophical Society (Adyar)</ref></blockquote>


Chetty was born around 1857 as the son of Judge [[G. Muthuswamy Chetty]].<ref> L. Davidge, "H. P. Blavatsky: An Unpublished Letter," ''The Theosophist'' 57.2 (November, 1935), 149.</ref> He had two brothers, [[G. Narasimhulu Chetty]] and Castur Chetty, who knew [[Helena Petrovna Blavatsky|H. P. Blavatsky]] and [[Henry Steel Olcott|Colonel Olcott]]. Subbiah Chetty joined the Society in 1882:
This ideal was present early in the history of the Theosophical Society. By the end of 1883 [[Koot Hoomi|Master K.H.]] wrote [[Mahatma_Letter_No._120#Page 7|a letter]] to the members of the [[London Lodge]] saying:
<blockquote>
after hearing Colonel Olcott deliver his first Madras lecture: "Theosophy: The Scientific Basis of Religion," which was published in his volume of Asiatic lectures under the title ''Theosophy, Religion and Occult Science''. Mr. Chetty spent much time with H.P.B. and H.S.O. about this period. He was of a mustical turn of mind. As a youth he had had visions and experiences, and H. P. B. confirmed his impression that some years previous - in 1874, to be precise - he had been visited b a Master. With the two founders and other members he made a journey to Tiruavallum, where the Master Jupiter is said to reside. Immediately afterwards he accompanied H.P.B. to Nellore, and it was on the return journey that the purchase of the present Headquarters, then known as Huddleston Gardens, was discussed. The place was visited by the founders and considered suitable, and it was "While inspectting the main house," Mr. Chetty affirms, "That H.P.B. received instruction from her Master to buy the place; she said: 'Subbiah, Master says, Buy the property'." The purchase was completed on November 17, 1882, and on the 17th December the founders took up their abode on the new premises.<ref> L. Davidge, "H. P. Blavatsky: An Unpublished Letter," ''The Theosophist'' 57.2 (November, 1935), 145.</ref>
</blockquote>


== Contacts with the Mahatmas ==
<blockquote>It is a universally admitted fact that the marvellous success of the [[Theosophical Society]] in India is due entirely to its principle of wise and respectful toleration of each other's opinions and beliefs. Not even the President-Founder has the right directly or indirectly to interfere with the freedom of thought of the humblest member, least of all to seek to influence his personal opinion. It is only in the absence of this generous consideration, that even the faintest shadow of difference arms seekers after the same truth, otherwise earnest and sincere, with the scorpion-whip of hatred against their brothers, equally sincere and earnest. Deluded victims of distorted truth, they forget, or never knew, that discord is the harmony of the Universe. Thus in the Theos. Society, each part, as in the glorious fugues of the immortal Mozart, ceaselessly chases the other in harmonious discord on the paths of Eternal progress to meet and finally blend at the threshold of the pursued goal into one harmonious whole, the key-note in nature सत् [Sat--"Reality"].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 120 (Quezon City: Theosophical Publishing House, 1993), 412.</ref></blockquote>


Soobiah and his brother [[Narasimhalu Chetty]] met [[Morya|Master Morya]] in his physical body even before the founding of the Theosophical Society, when the Mahatma visited Madras in 1874. He wrote:
In one of her later articles, [[Helena Petrovna Blavatsky|H. P. Blavatsky]] described "freedom of thought" as the path to [[Wisdom]]:


<blockquote>. . . Early one morning a sadhu entered their home unannounced. A strikingly tall man, clothed in a long white dress and white pagri, with black hair falling on his shoulders, and black beard, stood within the door. Narasimhulu and Soobiah drew near to him. He made certain signs which the brothers did not understand, but remembered vividly. He asked for one pice; and when they went to the money-box they found it contained exactly one pice, which they gave to Him. He turned and left the house, followed by the two brothers, and suddenly disappeared, to their great astonishment. They could find no trace of Him in the street. It was this sudden and mysterious disappearance that impressed the visit so deeply upon them that they always remembered it in detail.<ref>G. Subbiah Chetty, "Master M.'s Visit to Madras in 1874" at http://www.blavatskyarchives.com/chetty1925.htm </ref></blockquote>
<blockquote>Valuing freedom of thought above all things as the only way of reaching at some future time that Wisdom, of which every Theosophist ought to be enamored, we recognize the right to the same freedom in our foes as in our friends.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 317.</ref></blockquote>


He also saw the [[Masters of Wisdom|Masters]] in 1883 in a couple of occasions:
In the conclusion of her book [[The Key to Theosophy (book)| ''The Key to Theosophy'']], Mme. Blavatsky explained this ideal in connection to the future of the Society:


<blockquote>H.P.B.’s intense desire was to attract the attention of men of position to Theosophy. For this purpose she worked hard and succeeded eventually. One day as we were discussing as to how this object could be secured, a very strong influence was felt. This was due to the appearance of Master M. in the room. He materialised partly, and I was able to see a hazy form and though hazy I saw His arm clearly handing something to H.P.B. My surmise that He had come there to give directions as to how the desired object could be gained was found to be correct. H.P.B. told me so.  
<blockquote>Every such attempt as the Theosophical Society has hitherto ended in failure, because, sooner or later, it has degenerated into a sect, set up hard-and-fast dogmas of its own, and so lost by imperceptible degrees that vitality which living truth alone can impart. You must remember that all our members have been bred and born in some creed or religion, that all are more or less of their generation both physically and mentally, and consequently that their judgment is but too likely to be warped and unconsciously biassed by some or all of these influences. If, then, they cannot be freed from such inherent bias, or at least taught to recognise it instantly and so avoid being led away by it, the result can only be that the Society will drift off on to some sandbank of thought or another, and there remain a stranded carcass to moulder and die.<ref>Helena Petrovna Blavatsky, ''The Key to Theosophy'' (London: Theosophical Publishing House, [1987]), 305.</ref></blockquote>


During the same year also Master K. H. appeared in my house in Mylapore. Early next morning when I met H.P.B. at Adyar, she told me that the same Master had appeared before her about the same time and presented her with yellow roses which she showed me. Let me say that yellow roses were then very rare, in fact unobtainable in Madras.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 36, compiled and edited by Daniel H. Caldwell</ref></blockquote>
The same danger was recognized by Annie Besant, who said in 1930
<blockquote>When a Society has existed for many years, there is always a certain peril that it will become crystallized in its thought and in its methods of activity. If that danger should overbear freedom of thought and of discussion, then the Society will become a danger to the progress of the world, instead of being an inspiration. We cannot avoid facing that danger, as we go on year after year: but, to recognize it is really half the victory.
<br>
We must everywhere, in our influence upon the world and our influence over our young members, remember that the life of the Society depends on its [Page 2] remaining a Society in which thought is entirely free, and frank discussion is encouraged. Anyone who has — as he or she may believe — an idea, a truth, to give to the world, should be encouraged in its delivery, so that every member may exercise his own free judgment as to the truth or error which that idea conveys. The intellect of man is, or should be, the great motive power in the world of thought; and that intellect, if it is to act usefully upon the world, must make the common good, the common welfare of the world at large, its inspiration to activity.<ref>Annie Besant, ''The Future of the Theosophical Society'' Adyar Pamphlets No. 151 (Adyar, Madras: The Theosophical Publishing House, 1931), ???.</ref></blockquote>


== Friendship with the Founders ==
==Online resources==
 
===Articles and pamphlets===
On [[May 31]], 1882, Chetty and his brother [[G. Narasimhulu Chetty|Narasimhulu]] took [[Founders#The Founders|the Founders]], then visiting Madras, to see a piece of property next to the Adyar River that they recommended as the new [[Adyar (campus)|headquarters]] site for the [[Theosophical Society]]<ref>Adele Algeo, "Blavatsky at Adyar--From her Letters", The Theosophist 129:9 (June 2008),340.</ref>
*[https://www.theosophical.org/files/resources/articles/WhatShouldGroupsStudy-1.pdf# What Should Theosophical Groups Study?] by John Algeo
 
*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No151.pdf# The Future of the Theosophical Society] by Annie Besant
[[Helena Petrovna Blavatsky|H. P. Blavatsky]] spent the summer at home of [[William Gordon|William and Alice Gordon]] in Ootacamund, in 1883. While there, HPB asked [[G. Soobiah Chetty]] to join her, in order to discuss how "men of position" could be attracted to the Theosophical Society. He wrote,
<blockquote>
It was here that H.P.B. very kindly proposed to me to give up my family ties and take up work for The Theosophical Society as [[Damodar K. Mavalankar|Damodar]] had done; she promised to take upon herself any karma that might result from my taking this course. I failed to avail myself of this rare opportunity, and failure such as that generally results in misfortunes both temporal and spiritual. Subbiah Chetty was no exception to this rule. Domestic troubles and misfortunes followed, many of them.<ref> L. Davidge, "H. P. Blavatsky: An Unpublished Letter," ''The Theosophist'' 57.2 (November, 1935), 148.</ref>
</blockquote>
 
Until HPB left for Europe in 1884, she received daily visits in the Adyar headquarters from the Chetty brothers. They corresponded after her departure, and she playfully referred to Narasimhalu as "Verysimilar" and another brother, Castur, as "Castor Oil."<ref> L. Davidge, "H. P. Blavatsky: An Unpublished Letter," ''The Theosophist'' 57.2 (November, 1935), 149.</ref>
 
== Work at Adyar ==
 
Chetty kept in contact with [[Henry Steel Olcott|Colonel Olcott]] after HPB left India, and when [[Annie Besant]] became President, she asked him to become "Superintendent of Headquarters," residing at Adyar. This work continued until 1910, "when he was recalled by Government to his old office, though he continued to live on the Adyar Estate in obedience to the President's wish."<ref>J. L. Davidge, 149.</ref>
 
== Later years ==
 
At the time of the Society's [[Diamond Jubilee]] in 1935, Mr. Chetty was 78 years old. The commemorative edition of ''The Theosophist'' said "A grand old man is Rao Saheb Subbiah Chetty, one of the few living links with the founders, and with over fifty years of uninterrupted membership of The Society to his credit."<ref>. L. Davidge, 149.</ref>
 
== Writings ==
*[http://blavatskyarchives.com/chettyreminiscence.htm# A Reminiscence of H.P.B.]
*[http://www.blavatskyarchives.com/chetty1925.htm# In the Days of H.P.B. - Master M.'s Visit to Madras in 1874]
*[http://blavatskyarchives.com/chettypersonalmemorieshtm.htm# H.P.B.'s Birthday]
*[http://www.blavatskyarchives.com/chettyodl.htm# Old Diary Leaves]
*[http://www.blavatskyarchives.com/chettypurchase.htm# The Purchase of Adyar Headquarters: A Reminiscence of H.P.B.]
*[http://blavatskyarchives.com/chetty1931.htm# Reminiscences of H.P. Blavatsky]
*[http://blavatskyarchives.com/chetty_some_personal_memories_of_madame.htm#1 Some Personal Memories of Madame H.P. Blavatsky]


== Notes ==
== Notes ==
<references/>
<references/>


[[Category:People who encountered Mahatmas|Chetty, G. Soobiah]]
[[Category:Theosophical worldview]]
[[Category:Nationality Indian|Chetty, G. Soobiah]]
[[Category:Associates of HPB|Chetty, G. Soobiah]]
[[Category:Received Mahatma Letters|Chetty, G. Soobiah]]

Revision as of 04:26, 30 June 2015

Freedom of Thought is an ideal held in the Theosophical Society, which maintains the right of each individual member to have his or her own ideas and faith, as long as they are not against the basic principle of Universal Brotherhood. To ensure this right, the General Council of the Theosophical Society (Adyar) during the Presidency of Annie Besant passed the following resolution in 1924:

"As the Theosophical Society has spread far and wide over the world, and as members of all religions have become members of it without surrendering the special dogmas, teachings and beliefs of their respective faiths, it is thought desirable to emphasize the fact that there is no doctrine, no opinion, by whomsoever taught or held, that is in any way binding on any member of the Society, none which any member is not free to accept or reject. Approval of its three Objects is the sole condition of membership. No teacher, or writer, from H. P. Blavatsky onwards, has any authority to impose his or her teachings or opinions on members. Every member has an equal right to follow any school of thought, but has no right to force the choice on any other. Neither a candidate for any office nor any voter can be rendered ineligible to stand or to vote, because of any opinion held, or because of membership in any school of thought. Opinions or beliefs neither bestow privileges nor inflict penalties. The Members of the General Council earnestly request every member of the Theosophical Society to maintain, defend and act upon these fundamental principles of the Society, and also fearlessly to exercise the right of liberty of thought and of expression thereof, within the limits of courtesy and consideration for others."[1]

This ideal was present early in the history of the Theosophical Society. By the end of 1883 Master K.H. wrote a letter to the members of the London Lodge saying:

It is a universally admitted fact that the marvellous success of the Theosophical Society in India is due entirely to its principle of wise and respectful toleration of each other's opinions and beliefs. Not even the President-Founder has the right directly or indirectly to interfere with the freedom of thought of the humblest member, least of all to seek to influence his personal opinion. It is only in the absence of this generous consideration, that even the faintest shadow of difference arms seekers after the same truth, otherwise earnest and sincere, with the scorpion-whip of hatred against their brothers, equally sincere and earnest. Deluded victims of distorted truth, they forget, or never knew, that discord is the harmony of the Universe. Thus in the Theos. Society, each part, as in the glorious fugues of the immortal Mozart, ceaselessly chases the other in harmonious discord on the paths of Eternal progress to meet and finally blend at the threshold of the pursued goal into one harmonious whole, the key-note in nature सत् [Sat--"Reality"].[2]

In one of her later articles, H. P. Blavatsky described "freedom of thought" as the path to Wisdom:

Valuing freedom of thought above all things as the only way of reaching at some future time that Wisdom, of which every Theosophist ought to be enamored, we recognize the right to the same freedom in our foes as in our friends.[3]

In the conclusion of her book The Key to Theosophy, Mme. Blavatsky explained this ideal in connection to the future of the Society:

Every such attempt as the Theosophical Society has hitherto ended in failure, because, sooner or later, it has degenerated into a sect, set up hard-and-fast dogmas of its own, and so lost by imperceptible degrees that vitality which living truth alone can impart. You must remember that all our members have been bred and born in some creed or religion, that all are more or less of their generation both physically and mentally, and consequently that their judgment is but too likely to be warped and unconsciously biassed by some or all of these influences. If, then, they cannot be freed from such inherent bias, or at least taught to recognise it instantly and so avoid being led away by it, the result can only be that the Society will drift off on to some sandbank of thought or another, and there remain a stranded carcass to moulder and die.[4]

The same danger was recognized by Annie Besant, who said in 1930

When a Society has existed for many years, there is always a certain peril that it will become crystallized in its thought and in its methods of activity. If that danger should overbear freedom of thought and of discussion, then the Society will become a danger to the progress of the world, instead of being an inspiration. We cannot avoid facing that danger, as we go on year after year: but, to recognize it is really half the victory.


We must everywhere, in our influence upon the world and our influence over our young members, remember that the life of the Society depends on its [Page 2] remaining a Society in which thought is entirely free, and frank discussion is encouraged. Anyone who has — as he or she may believe — an idea, a truth, to give to the world, should be encouraged in its delivery, so that every member may exercise his own free judgment as to the truth or error which that idea conveys. The intellect of man is, or should be, the great motive power in the world of thought; and that intellect, if it is to act usefully upon the world, must make the common good, the common welfare of the world at large, its inspiration to activity.[5]

Online resources

Articles and pamphlets

Notes

  1. ↑ See "Freedom of Thought" at the website of the Internation Headquarters of the Theosophical Society (Adyar)
  2. ↑ Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 120 (Quezon City: Theosophical Publishing House, 1993), 412.
  3. ↑ Helena Petrovna Blavatsky, Collected Writings vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 317.
  4. ↑ Helena Petrovna Blavatsky, The Key to Theosophy (London: Theosophical Publishing House, [1987]), 305.
  5. ↑ Annie Besant, The Future of the Theosophical Society Adyar Pamphlets No. 151 (Adyar, Madras: The Theosophical Publishing House, 1931), ???.
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