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Why We Must Put Truth First.

Feb 23, 2006 06:30 AM
by carlosaveline cardoso aveline

Dear Friends,




Dear friends,

We should be humble enough to admit and to discuss our failures, in order not to repeat them.

If we accept we don’t know things we don’t know, at least we will have an open mind, and this is the first socratic step for starting to learn a new lesson at a higher level.

With an open mind we can also say what we think. Let us see, then, in this spirit, a few examples of self-delusion in the history of the esoteric movement. Occasions when truth was embellished or simply abandoned because it did not seem to appear beautiful enough at the eyes of the public. Moments when untruthfulness was seen as irresistibly beautiful, elegant, even charming.

*During the 1890s, William Q. Judge was accused by the Adyar T.S. (led by Henry Olcott and Annie Besant) of forging messages supposedly coming from the Mahatmas. The editors of the book The Theosophical Movement 1875-1950 received a document signed by Mr. B. P. Wadia, a well-known theosophist. The document, signed in December 15, 1947, says:

“Not only Col. Olcott, but also Mrs. Besant came to perceive the error of her ways in later years. A respected member of the Adyar Society who had fully studied the Judge Case interviewed Mrs. Besant specially on this subject. In course of the serious conversation, Mrs. Besant admitted that what was presented to her was on the whole accurate and that she had come to a conclusion some time previously that Judge did not forge those letters; and that the messages received by him were genuine. On being requested to say that much only, if not more, to the Theosophical public the world over Mrs. Besant demurred and remarked that it was such an old and forgotten matter – ‘Why revive it?’ On permission being sought by the friend to make her view public, she flatly refused. This came as a shock to the gentleman who was refused this permission, for he fully expected that in the interests of historical veracity Mrs. Besant would agree to say in public what she so readily admitted to him in private conversation, completely exonerating Mr. Judge from manufacturing bogus Mahatma messages.” [See 'The Judge Case", an important book by Ernest Pelletier, Edmonton Theosophical Society, a one-volume edition with 983 pages in two parts. See p. 443, second part.]

*In 1999-2000, while working as an editor in the translation into Portuguese language of the Mahatma Letters to A.P.Sinnett, I made an issue-by-issue comparative study showing the radical and irreconcilable differences between the HPB/Masters Teachings and the fantastic writings of C. W. Leadbeater. I submitted the study to Ms. Joy Mills, former Internacional Vice-President of the Adyar T.S., and a well-known student of the Mahatma Letters. Ms. Joy confirmed my evidences and conclusions. She wrote that Leadbeater’s clairvoyant books are mostly “science-fiction”, but recommended that I should remain quiet and silent about that. In July 2002 I submitted the same comparative study to the international president of the Adyar T.S., Ms. Radha Burnier. In her answer to me, she carefully avoided taking any clear position on the subject. In this particular case too, it seems that Truth was not considered beautiful enough to see the light of the day.

The occult effects and dangers created by this process of departure from Truth were clearly pointed out by Master K.H. in the Letter XXX of the Mahatma Letters.

Addressed to Mr. Allan O. Hume, the letter makes a vivid comparison between the practical methods employed by the Adepts of the Eternal Truth and – the Jesuits. Something to think about and to meditate. The Mahatma writes:

“My dear Sir, we will hardly ever agree in our ideas of things, and even of the value of words. You have once upon a time called us Jesuits; and, viewing things as you do, perhaps, you were right to a certain extent in so regarding us, since apparently our systems of training do not differ much. But it is only externally. As I once said before, they know that what they teach is a lie; and we know that what we impart is true, the only truth and nothing but the truth. They work for the greater power and glory (!) of their order; we – for the power and final glory of individuals, of isolated units, of humanity in general, and we are content, nay forced – to leave our Order and its chiefs entirely in the shade. They work, and toil, and deceive, for the sake of worldly power in this life; we work and toil, and allow our chelas to be temporarily deceived, to afford them means never to be deceived hereafter, and to see the whole evil of falsity and untruth, not alone in this but in many of their after lives. (...) They are trained to deceive; we – to undeceive...” [See 'The Mahatma Letters to A. P. Sinnett' , T.U.P., Pasadena, 1992, 493 pp., see Letter XXX, pages 231-232. In the Chronological Edition of the Mahatma Letters (TPH-Philippines, 1993), please see Letter 74, pp. 222-223.]

The occult obstacles challenging institutions which call themselves theosophical get more serious, then, when they decide they prefer publishing things they know to be falsehoods and lies, and when they decide they prefer not to publish crucial informations which they know to be true.

What do the Masters of the Truth Eternal expect from us, students of their esoteric philosophy? In a purely abstract sense, perhaps it is not too difficult to understand, in part. In the precise moment when HPB was suffering the most severe attacks coming from those very same persons whose untrue words are now “innocently” publicized by “theosophical” editors, one Mahatma wrote:

“Courage then, you all, who would be warriors of the one divine Verity; keep on boldly and confidently; husband your moral strength not wasting it upon trifles but keeping it against great occasions like the present one.” ['The Mahatma Letters to A. P. Sinnett', T.U.P., 493 pp., see Letter LV, p. 322 (Letter 130 in the Chronological Edition)].

Best regards, Carlos Cardoso Aveline

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