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Mar 28, 2006 03:50 AM
by W.Dallas TenBroeck

                        Dec. 24 1919. Page 4.


"The 'great principle which had to be upheld' in 1896 was the principle
'Annie Besant, right or wrong.'  Mrs. Besant had persistently pursued Wm. Q.
Judge, H.P.B.'s closest and most trusted associate, the one whom she had
named as her successor, with accusations which she was unable to prove, but
to which she sought to give force by endless reiteration.  The American
Section having stood by Mr. Judge, withdrew almost to a man and submitted
its reasons for supporting Mr. Judge in a letter addressed to the Convention
of European Theosophists.  This letter, being presented to the Convention,
Annie Besant succeeded in having it laid on the table without being read,
thus blocking the defense of Mr. Judge, by which parliamentary trick, which
was grossly unfair and dishonorable, she succeeded in remaining cock--or
rather hen--of the walk, not, without causing one-third of the delegates to
withdraw in protest and found a new society."    

             Dr. H. N. Stokes, O. E. LIBRARY CRITIC, Dec. 24, 1919, p. 4






                        A. BESANT


Annie Besant joined the T S in London after reviewing the SECRET DOCTRINE
and interviewing Mme. Blavatsky in 1889.  This was less than 3 years before
HPB died [1891].  She was very talented and ably assisted HPB during that
short time in the editing of LUCIFER magazine.  


After the death of HPB, she and Judge collaborated for several years till
early in 1894 she severed that arrangement.  Thereafter she was responsible
for re-issuing the "2 nd edition" (1894) of the SECRET DOCTRINE with over
40,000 unsanctioned (by H P B) alterations as compared to the original 1888
Edition which HPB had edited and published. 


In 1897 she issued a "3rd Volume of the SECRET DOCTRINE " which contains
unedited Manuscripts of HPB's, and other material which HPB had had no time
to review or correct before she died.  The description of the 3rd Volume of
the SECRET DOCTRINE as HPB gave it in the 1888 edition does not agree with
what was later issued in 1897 as the "Third Volume." [ S D   I  vii, xl,
xliv;  II  106, 437, 798.] 


Adequate notes on this are to be found in Blavatsky COLLECTED WORKS, edited
by Boris de Zircov, and published by the TPH, Adyar, Wheaton, London.  



In 1922, in the October issue of  THEOSOPHIST, Annie Besant wrote :


"...William Quan Judge, a much loved friend and pupil of H.P.B.'s, and the
channel of life to the American Branch of the T.S.  A highly evolved man,
with a profound realization of the deeper truths of life, he built up the
Society in America from small and discouraging beginnings.  No difficulties
daunted him, and no apparent failures quenched his fiery devotion...He was
beside H.P.B. through those early days, saw the exercise of her wonderful
powers, and shared in the founding of the Theosophical Society.  And
throughout the remainder of her life on earth, the friendship remained
unbroken, and during the later years she regarded him as the one hope in
America, declaring that, if the American members rejected him, she would
break off all relations with them, and know them no unquenchable
energy, a profound devotion , an indomitable will.  And these were held
together by a single aim--the spreading of the truths of Theosophy.  ...His
real work, the spread of Theosophy in America, was splendidly performed, and
his memory remains a lasting inspiration."

                        --Annie Besant,            TRIBUTE TO W.Q.JUDGE


[ Reprinted from The O. E. Library Critic," August 1932, quoting from
THEOSOPHIST, October, 1922,  THEOSOPHICAL FORUM,  Vol. XXIII,  # 4, p. 161.









President of the Canadian Section T.S. and old friend of WQJ contributed
this morsel of biographical information to THE LAMP  April 15 1896. p. 138
Col. 1



"...I first met Mr. Judge in November 1884, on board the S.S. "Wisconsin,"
sailing from Liverpool to New York, he being then on his way home from
India.  There were eleven passengers , and Mr. Judge's strong personality
excited considerable comment among us.  As an instance of his kindly nature,
on the last day of the voyage he prepared and engrossed an address of thanks
to the Captain, ornamenting it with some marine draftsmanship, and getting
out signatures to it, and the presentation of this address was an event in
our little circle.  I do not claim intimacy, much less familiarity, with Mr.
Judge, but this early meeting had a distinct influence upon my life, and
when, some years later I returned to America and began to try to help in the
work, it was from Mr. Judge I got the best advice and inspiration.  There
should be no misunderstanding about this, however, for he never gave
definite directions.  His whole purpose, in my experience, was to inculcate
self-reliance.  General principles he would lay down;  their application
never.  In all my relations with him I never saw a trace of the desire to
rule which some former friends and some strangers have endeavored to
establish as one of his characteristics.  Helpful and encouraging he was
always, and there are few, even among those who opposed him, but will
acknowledge his assistance."






            J. NIEMAND



            [Note:  This memorial article, published in Theosophy (formerly
The Path) for June 1896, is by Julia W. L. Keightley, previously Julia
Campbell Ver Planck, but perhaps better known by her nom-de-plume Jasper
Niemand.  This name is known in the Theosophical world as the recipient of
the famous "Letters That Have Helped Me," written for her and for Dr.
Archibald Keightley--and for the use of others later on--by W. Q. Judge, at
the express wish of H. P. Blavatsky.  Mrs. Keightley was of great help to
Mr. Judge in getting out The Path and wrote for it under various names.
-- DTB ]



"In thinking of this helper and teacher of ours, I find myself thinking
almost wholly of the future.  He was one who never looked back;  he looked
forward always.  While the activities of the body and the mind were engaged
each moment in the duty of that moment, yet his heart was set upon the
promise of the future and the song of his soul echoed the music of cycles
yet to come.  We think of him not as of a man departed from our midst, but
as a soul set free to work its mighty mission, rejoicing in that freedom and
resplendent with compassion and power.  His was a nature that knew no
trammels, but acknowledged the divine laws in all things.  He was, as he
himself said, "rich in hope."  This quality of his soul appears to be near
to the root of much that has become so instantly, so largely helpful to us
now;  it seems the origin of the great leap which the Theosophical movement
has taken during the last month.  


To those who were in some degree admitted into the orbit of that large mind,
the scope of its plans seemed a wonder which the passage of time only
increased.  He wrote recently that we should now turn our attention to work
in the United States in order to have there "a world-compelling and
sky-defying place for Theosophy," and to all who comprehended the forward
stride of the movement seen at the last convention, this prophecy seems very
near fulfillment.  How well he knew that the thought germ sowed today was
the seed of a wider tomorrow!  Continuously, habitually, he sowed such seeds
in every heart, knowing that like nature, he must oft times sow to waste a
thousand seeds for every one that germinated, and so knowing, he calmly
continued to sow.  


To the organizing, formative, building power possessed by him we owed much,
and equally we found that the master builders must often demolish in order
to build.  While Mr. Judge organized on the one hand, he pulled down on the
other, breaking up forms of thought, molds of mind, crystallizations of
habit and feeling, quite regardless of the cost to himself.  Looking at the
work as he left it, his object becomes apparent.  That object was to
solidify, to unify;  or rather to prepare for the unification which others
mightier than he would bring about.  In the fulfillment of this duty he was
absolutely careless of misinterpretation, careless even when he inflicted a
wound upon our surface natures, for he knew the occult significance of that
saying:  "faithful are the wounds of a friend."  When he wounded the lower
forms of self, it only caused loyal souls to seek refuge in that wider
nature which is the Self divine.  


While he felt pain when friends turned against him, pain in that warm human
heart possessed by him, yet he mastered that pain and unflinchingly did
again and yet again his duty.  lf he gave such warnings, no man ever gave
greater joy, wider delight to his friends.  And all who would be his friends
were that.  lt must then be clear, as we survey the past, that our leader
prepared the soil, the human soil, for the harvest to be sown.  Now soil
must be harrowed; storms as well as sunshine must sweep over it;  it must
now lie fallow and now give birth.  ln all these functions assisting, as the
husbandman assists the fields, he presided over certain offices to his
pupils as preparation for the sowing of the grain;  and that grain is not
various but is of one species and origin.  From it harmony and unity have
germinated.  In these continuing, who shall say what universal harvests
shall not gladden the courses of the stars?


"Mr. Judge joined another office to that of evolver.  He was a conserver.
When one came to work under him, one was at first surprised, perhaps annoyed
even, at his insistence in small things.  It was, keep your desk thus;  or,
dip your pen thus;  or, make your entries and copy your letters in this
fashion, and not in your own way.  Presently one found that the sum total of
attention to these details was greater celerity with less waste of energy,
or greater mental freedom often obtained by greater ease of bodily action.
All he did had a meaning when you came to put it together." 


That change which men call Death has completed the puzzle;  the picture
stands before us perfect in all its parts.  William Q. Judge was a teacher
fulfilling a teacher's task.  Before he left his body he was working in and
for the future.  Hence it is that we now feel him to be--aye, let the truth
be spoken--we know him to be more fully alive, more freely working than
ever.  Rejoicing in his splendid freedom he still beckons us into the


"That future as he saw and sees it is majestic in its harmonious
proportions.  It presaged the liberation of a race.  It struck the shackles
from the self-imprisoned and bade the souls of men be free.  It evokes now,
today, and henceforward forever, the powers of the inner man";  it promises
to these powers, still latent but drawing near to the birth, opportunity of
education, of ordered evolution, assistance from men to mankind, from The
Soul to all souls.  "Death, the magician, opened a door to show us these
things.  If we are faithful, that door shall never close.  If we are
faithful--only that proviso.  Close up the ranks and let Fidelity be the
agent of heavenly Powers." Down the long lines of history, Freedom then
shall march triumphant, her way paved with the fragments of great empires,
and on her brows the trophies of the soul.  Those empires were builded,
every one, as forms of men are put together, for the use and
self-enlightenment of the soul, and must give place to other and higher
forms when that soul has expressed their essences and reaches forth to other
heights of Being.  To see America, the cradle of the new race, fit herself
to help and uplift that race and to prepare here a haven and a home for Egos
yet to appear-- for this he worked; for this will work those who come after
him. And he works with them." 








"Judge was the best and truest friend a man ever had.  H. P. B. told me I
should find this to be so, and so it was of him whom she, too, trusted and
loved as she did no other.  And as I think of what those missed who
persecuted him, of the loss in their lives, of the great jewel so near to
them which they passed by, I turn sick with a sense of their loss:  the
immense mystery that Life is, presses home to me.  In him his foes lost
their truest friend out of this life of ours in the body, and though it was
their limitations which hid him from them, as our limitations do hide from
us so much Spiritual Good, yet we must remember, too, that these limitations
have afforded to us and to the world this wonderful example of unselfishness
and forgiveness.  Judge made the life portrayed by Jesus realizable to me."






            FRANZ HARTMANN, M.D. on  WQJ



            [ This article first appeared in the German Lotusbluten, [ The
Blue Lotus ], Leipzig May 1896.  This is an English translation from   Franz
Hartmann's article published in his monthly journal which was issued between
1893 - 1900 - 16 Vols.  The translator is Robert Hutwohl and it is printed
in "High country theosophist" Vol. 10, #11 for Oct. 1996, pp 14-16.  I have
done some editing for context and continuity to Mr. Hutwohl's literal
rendition.  --DTB]



"Ingratitude is detested by Deity and human beings."     -- Sir R.


"Just after the last number of the Lotusbluten was already in print, we
received news concerning the death of William Q. Judge, who was, after the
death of H.P.Blavatsky the real soul of the theosophical movement in
America, Europe and Australia.  The author of Lotusbluten [Franz Hartmann]
had an association and tie of friendship and [shared a sympathy]...with
William Q. Judge for many long years, and [earlier, he] had lived for
several months with him in India (Adyar);  thus, he is enabled to make
judgment, which is not based on hearsay, but is founded on his own


William Q. Judge was a real Theosoph, which was not accomplished merely [in]
...researching newer theories, but [ persisted in ] a practical working out
of sudden recognized truths.  Thus, he was no more comprehended than was
H.P.Blavatsky, by the fanatics, dreamers and theorists;  especially however
[by] those of...ill-will, who wanted to intrude upon him as his pupils,
without having either the courage or the ability, to follow him.  


He was one of the founders of the "Theosophical Society," and of course he
and H.P.Blavatsky and Colonel H.S.Olcott were well nigh the only partners
within the organization who comprehended, as to what it [Theosophy] really
meant and dealt with, for even still, nowadays, the majority of persons
attempting the study of theosophical writings find nothing in looking for
[the] expansion of their personal knowledge, [such] as only William Q. Judge
and a few others [recognized]:...that true self-knowledge exists only in
one's own experience and only through exercise can this be attained;
therefore this was also the first and main purpose of the newly established
Society, not to construct "a theoretical idea of a theoretical kind" of
propaganda, but rather, it was set forth after the principle:


Words are exchanged enough;  now read to me those final deeds.  [ Goethe] form a nucleus of people, whereby the already acknowledged idea
concerning the universal fraternization of people would come to a practical


The only realistic way to ameliorate the world, is through the reformation
of each individual;  for the ecclesiastic, who does not follow his own
doctrines, has given out enough.  Therefore it was expected, that a tree
[would] develop from this nucleus [and], through good example and
doctrine...its branches would extend over the entire world;  that
[at]...each union of branches a lamp should disseminate the [example]...of
truth through action; that knowledge of the divine, and charity would spread
through practice, and accordingly, [would] refine the whole of mankind,
which [would thereby be] purified and...elevated.


No one has more actively worked towards this purpose and worked more
unremittingly, than H.P.Blavatsky and William Q. Judge;  however, just as
the light shines eternally through the darkness, and the darkness cannot
comprehend the light, so...were these [two] champions motivated towards the
[presentation] ...of these ideals...[to] mankind.  Their spirit, was not
comprehended by spiritless people...many members of the "Theosophical
Society," who were...[attached] theory [instead of practice], did not
discern from William Q. Judge that which he acquired through the practical
exercise of theosophy, and eventually fell away from him and the original
"Theosophical Society," although they consider themselves as
the faithful followers of this Society, as it was [originally established].
What is missing [in]...these people is the true understanding of the spirit
of Theosophy.


While the greater majority of Americans...[supported] William Q. Judge, and
pursued the [practical path, this was not generally done outside of that


Through the death of William Q. Judge, the [fundamental concept of
the]..."Theosophical Society" suffers no disturbance;  for it emerges
benefited by his legacy, since he stood it closer proximity with the
"Illuminated," who have the care of such efforts in Their hands, and will no
doubt take care of the future..."





                        E. AUGUST NERESHEIMER



            [Note:  This tribute to Mr. Judge by another of his intimate
friends and colleagues, E. August Neresheimer, was published in Theosophy
(formerly The Path) for May 1896.  Neresheimer was described by Mr. Judge in
"Faces of Friends" (The Path, August 1894) as "one of those strong men who
give a force to those with whom they work...a strong friend, a good adviser,
a liberal helper, one who is not easy to find in a walk of many days."-- .]



"A powerful genius and promoter of the Theosophical Movement in America has
passed away from the gaze of the eye, but the organization of which he was
the head is a living witness to the worth of him who in his last incarnation
bore the name of William Quan Judge.


My acquaintance with him dates from 1888;  he was the only man I ever met
with whom I felt safe in all directions.  The depth of his nature as it
appeared to me was fathomless.  His character was balanced, for he had an
all-absorbing ideal;  his thoughts and doings emanated from the soul and not
from superficial motives.  He was careless of the impressions that he might
produce by anything he said or did, the personal element being mostly
absent, and he was sincere always, unless it was at times when he would
permit the surface man to prevail, and submitted to the frolics and
idiosyncrasies of his more human nature;  but even then there was mastery


He had the faculty of observing and synthesizing circumstances, persons and
events;  in fact here I often detected what people sometimes call occult
knowledge.  For instance: once during conversation, while he spoke, I
thought of the time of day and was about to move my hand towards the
watch-pocket but without actually doing it, when he broke in and said, "It
is half-past eight," and continued the conversation.


He was an occultist;  he had the power of self-control and could subdue the
turbulent wanderings of the mind, sit still in the midst of his own nature,
supported by his ideal, and view any and every situation dispassionately.
What wonder that he saw clearly!  In matters Theosophical all his mind and
soul was aglow and alive with deepest interest;  whatever question or
problem arose, he would view it starting with his ideal of the spiritual
unity of all things, the Self;  sublime harmony was contained in its
comprehension, and a mode of adjustment for everything found in its source.


This philosophy, he claimed, is brought to view in the book of books, the
Bhagavad-Gita, and he used to say that the Gita and Secret Doctrine were
quite enough for him to attempt to understand and to follow in this life.


To careful readers of Theosophical literature it cannot have failed to occur
that such a remarkable depth of character as was shown in Mr. Judge's great
boldness, precision and wisdom must have belonged to an old and advanced
Ego.  Of this there can be no doubt for those who have heard him speak in
public.  Whoever was in a receptive mood when he spoke, must have heard his
voice the ring of inexpressible sympathy and have felt that his words were
laden with the wisdom of the ages.


He never tired of making things plain and simple, so simple that it was
possible almost for poor mortals to understand the sublime truths to which
he gave utterance, and I am sure that he lighted the fire of love in many a
breast and awakened others from impotent slumber.  I have reason to believe
that his last incarnation was one of those in which the Ego takes conscious
hold of a matured body whose owner had either departed by death, or
sacrificed his life and his body on the altar of the great cause, for the
sake of humanity, thus becoming a vehicle for the manifestation of a high


He was called by some "The Rajah."  I wrote him once at the end of a period
of prolonged anxiety, worry and trouble in my affairs, asking what was the
lesson to be learned from it, as I could not make the application myself.
His reply was:  "The lesson is not different from anything in life. It is
just Karma, and being applied to large circumstances seems larger, but is in
reality no more than the small ones of others.  Calmness is the best lesson
to learn with an indifference to results.  If all comes right it is well,
and if you have been calm and detached then it is better, for you shall have
made no new Karma of attachment by it.  Calmness also preserves health in
all affairs more than anything else and leaves the mind free to act well."


An interesting incident, one that should provoke thoughtfulness, was this:
In 1891, during a conversation between members of the Aryan Branch, the
assertion was made that the proportions of the symbol "Tau," which was then
worn as an emblem by many members, were not correct.  I cogitated in my mind
what the correct proportions might be, leaving the solution of the question
to some time when I would have the chance to get the information from a work
on symbolism.  Three months passed without such opportunity, and the subject
recurred to my mind frequently;  however, I spoke to no one whatever about
it.  One evening, before the Branch meeting, I approached Mr. Judge as usual
for a few minutes' conversation, when he drew from his pocket an envelope on
which was the sign of the "Tau," drawn with pen and ink, which he handed me
with the words, "These are the correct proportions."  He never gave me an
explanation and I never asked for one, but it led me to observe him more
closely and much more attentively than before.


>From him I learned to disentangle principle from condition.  He viewed all
questions from the standpoint of the principle or essence that each
contained in itself, without reference to personality, and his quick
perception of every situation, together with the application of his ideal
principles, enabled him to judge correctly.


During the period of the fierce persecution carried on by members of the
Society against him, he exhibited calmness supreme; he resolved to work
ceaselessly and did so unmoved.  He succeeded well, as the great activity of
the movement now going on in this country shows;  he had a strong band of
helpers who never wavered for a moment in their confidence in him, or his
judgment, truthfulness and aims.  They still stand like a rock as then.


Whenever his advice was followed on the lines of his own example in any
matter in or outside of the Society's work, it would invariably simplify the
most complicated situation;  in other words the standpoint of truth and the
establishment of harmony was ever the attitude which he held towards
everything that he touched. He was non-argumentative, because he thought by
argument no one could be finally convinced--"each has to hew out his own
conviction"--nevertheless he was easily approachable, gentle, sympathetic,
but above all strong and powerful whenever it was necessary to put in a word
at the right time, or to act on the spot.


Needless to say that my association with him caused a change in my life and
doings, such as to enlarge my views of existence and to help me to take up a
more helpful attitude towards my fellow-men, thus binding me to him in
everlasting gratitude.





These and many more tributes to the character and work of Mr. Judge can be
made available to inquirers.





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