THEOSOPHY, Vol. 9, No. 3, January, 1921
(Pages 73-84; Size: 37K)
(Number 13 of a 34-part series)

THE THEOSOPHICAL MOVEMENT(1)

CHAPTER XII

BY 1889, despite all obstacles and all limitations, despite all the guerilla warfare of antagonistic elements and all the heavy artillery of the numerous "exposures" of H.P.B., the Theosophical Movement had gained such headway that the word "Theosophy" was part of the vocabulary of every intelligent person, the Theosophical Society was established in every civilized country and in every large city, the public announcement of the Esoteric Section had drawn the attention of the mystically inclined to the fact of the existence of a definite school of occult instruction. The student will have poorly gauged the force of the powerful metaphysical current at work if he is not prepared to witness a more striking example of the real "theosophical phenomena" than any so far produced.

The great storm of 1889-90 does not vary in essentials from those which preceded it. The drama is the same. It is the first scene of the third act; the intensity of the parts played and the lines spoken, strictly in accord with the dramatic unities. For in real life as in its mimic counterpart, the action continually progresses and each succeeding cycle stresses towards the catastrophe under the cumulative effects of the Law of Acceleration.

Originally a newspaper writer and novelist, Mabel Collins, then a young woman, had joined the "London Lodge" in 1884. Imaginative and sensitive in temperament she became intensely interested, not in Theosophy, but in the "psychical activities" pursued by many of the members of that Lodge. During that year she produced "The Idyll of the White Lotus." This was followed, early in 1885, by "Light on the Path," "a Treatise written for the personal use of those who are ignorant of the Eastern Wisdom, and who desire to enter within its influence. Written down by M.C., Fellow of the Theosophical Society." As this was the first, and up to that time the only, apparently simple and direct statement of the "rules" of practical occultism, and as it was plainly hinted that the book was "inspired" it attracted immediate attention. Moreover, its inherent merit, the sustained beauty of its diction, the noble simplicity of its expression of the loftiest ethics, the moral grandeur of the ideals submitted as within the reach of human attainment, at once gave it rank as a theosophical classic. "Through the Gates of Gold," from the same pen, appeared in 1887. In the autumn of the same year, when Madame Blavatsky began the publication of "Lucifer," the name of Mabel Collins appeared with her own as Editor. In view of the circumstances it was but natural that Theosophists everywhere should hold Miss Collins in the highest respect and regard.

When, therefore, with the issue of February 15, 1889, the name of Mabel Collins disappeared from "Lucifer," it was inevitable that a furor of curiosity and interest should set in. This was accentuated by the fact that Miss Collins retired to privacy and gave no hint as to the cause of the breach; "Lucifer" gave no explanations and made no comments; Mr. Judge's "Path" and Colonel Olcott's "Theosophist" remained equally silent. There the matter rested, so far as concerned public knowledge of events "behind the scenes," until the month of May.

On May 11, 1889, there appeared in the "Religio-Philosophical Journal" a letter from Elliott Coues, embodying a letter to him from Mabel Collins. The "Religio-Philosophical Journal" was an old established and leading Spiritualist publication printed at Chicago and edited by Colonel Bundy, a life-long Spiritualist and a friend of Prof. Coues. Colonel Bundy had been admitted to membership in the Theosophical Society in 1885, on the recommendation of Prof. Coues and was a member of the "Gnostic" Branch of the T.S., at Washington, D.C., a Branch founded by Prof. Coues who was and had been its President from the beginning. "The Religio-Philosophical Journal" had previously given publicity to attacks upon H.P.B., by W. Emmette Coleman, whose life was for many years chiefly devoted to that purpose and of whom we will treat later on.

The Coues-Collins letters, and other communications from the same source in later issues of "The Religio-Philosophical Journal," made grave charges against H.P.B., -- grave in themselves, and doubly so from the reputation of those who made them. Of Miss Collins we have spoken. It is necessary that the reader should know something of Professor Coues.

Of Catholic family and education, Elliott Coues was a university graduate and originally by profession an American Army surgeon attached to various posts and expeditions. Highly educated, exceedingly versatile, of independent means, he became interested in various branches of science and pursued his studies and investigations to such good purpose that he soon ranked as an authority on many subjects. He published various books and was invited to edit that portion of the "Century Dictionary" dealing with his specialties. Early in the '80's of the last century, while still in the prime of life, he awakened to an interest in "psychical research," and conducted many experiments of his own with chosen "subjects." He early became a member of the London Society for Psychical Research and was in London in the summer of 1884, at the time the S.P.R. Committee was making its "preliminary investigation and report" on the "Theosophical phenomena." He sought out Colonel Olcott who was naturally rejoiced to make his acquaintance, and finding his interest, to induct him into membership in the Theosophical Society. In company with Colonel Olcott, Prof. Coues and his wife journeyed to Elberfeld, Germany, to meet H.P.B., who was at the time with the trusted and trusting Gebhards. A great and spontaneous affection sprang up between Mrs. Coues and H.P.B. -- an affection which never lapsed, on the one side or on the other.

Prof. Coues met Col. Olcott again at London later in the year 1884, and was by Colonel Olcott appointed a member of the newly constituted "American Board of Control" of the Theosophical Society. On his return to the United States he established the "Gnostic" Branch of the T.S. In 1885 he was active in the formation of the American Society for Psychical Research along the same lines of enquiry as pursued by its British predecessor. He was elected Chairman of the "American Board of Control" of the T.S., and in the midst of his multifarious activities in other directions busied himself in correspondence with members of the Society. Of engaging manners and distinguished appearance, as excellent a speaker as he was brilliant a writer, he was a very popular lecturer and gave many addresses before scientific bodies, clubs and other associations. Although he never made any distinctly Theosophical addresses there runs through all his lectures of the period a definite note of inquiry and suggestion of broader fields of investigation than those passing current under the name of "science." Although he was not a contributor to the Theosophical literature of the times, as editor of the "Biogen Series" he brought out an American edition of Col. Olcott's "Buddhist Catechism," republished the monograph, "Can Matter Think?" and published with an introduction and notes by himself Robert Dodsley's "True and Complete OEconomy of Human Life," originally issued at London in 1750. To this reprint he added the sub-title, "Based on the System of Theosophical Ethics." This phrase, his use of the name "Kuthumi" -- a variant spelling of Koot Hoomi, the Mahatma to whom Mr. Sinnett's "Occult World" is dedicated -- some questionable expressions in his introduction and notes, and his personal prominence and known affiliation with the Theosophical Society, gave Mr. Judge occasion to insert in the "Path" for July, 1886, two references, one a review complimentary to the "Biogen Series" and to Professor Coues personally, and the other a correction of possible misconceptions, in the following words:

"The association of the name Kuthumi with the book, so perplexing to understand, is not a biographical fact, as Prof. Coues explains in his 'foreword' (p. 10). It only remains to state clearly what is implied in the foreword that the Theosophical Society has no special code of morals, ready made and rigorously defined, for the acceptance of its members on admission."

By the summer of 1886, it became evident that the "Board of Control," originally promulgated by Col. Olcott at Mr. Judge's request in order to avoid delay in the conduct of the official routine of the American Branches, was, in the hands of Prof. Coues, a mere exchange of the paternal autocracy of Col. Olcott for the arbitrary autocracy of Prof. Coues. Mr. Judge had recourse to H.P.B. and Col. Olcott, and at a meeting of the Board of Control, held at Rochester, N.Y., at the house of Mrs. Cables on July 4, 1886, additional "orders" from Col. Olcott and his Indian General Council were presented by Mr. Judge, calling for a revised plan whereby an "American Section of the General Council" was to be formed. In this "American Council" was to be merged the "Board of Control," the members of which, as also the Presidents of Branches, were to become ex officio members of the "American Council." Provision was also to be made for the election of additional members of the "American Council" by the votes of the members of the Society.

Notwithstanding this promulgation, Prof. Coues, immediately after his return to his home, issued of his own motion the following:

AMERICAN BOARD OF CONTROL -- OFFICE OF THE PRESIDENT
 

Washington, D.C., July 12, 1886.

It is desired that The Occult Word become the official organ of the American Board of Control of the Theosophical Society.

Correspondents having notes and news respecting the Society in America are requested to send them to The Occult Word. Members and others having the interests of the Society at heart will do well to extend the circulation of The Occult Word.

Contributors of articles upon speculative, doctrinal, or operative Theosophy will be individually responsible therefor, as heretofore.
 

ELLIOTT COUES, President.

It was already an open secret that Mrs. Cables, another member of the "Board of Control," and her associate, Mr. Brown, were disaffected with the "Theosophical Mahatmas," a disaffection which burst into flame a few months later, as we have narrated in an earlier chapter. Prof. Coues' use of the word "President" in his communication, the communication itself, and his ignoring of the "Path," already firmly established as the Theosophical organ par excellence, and of the action just taken at the Rochester meeting, all point to the existence of a cabal within the Society, rooted in India, England and America, having for its object the overthrow of the influence of H.P.B., and Mr. Judge in their occult status, and their paramount if unofficial direction of the lines of the Society's work in the world.

In the "Path" for August, 1886, Mr. Judge, knowing well the tangential activities of Professor Coues, Mrs. Cables and others, and their inevitable outcome, published in the section, "Reviews and Notes", an article, Theosophy in the Press, in which, after noting the sudden appearance within a few months of many articles in the daily papers "full of misstatements mixed with ignorance of ... Theosophy," he goes on to say:

"But some Theosophists have been guilty of ventilating in the papers the statement that Theosophy is astralism, that is to say, that the object of the Society is to induce people to go into the study and practice of spirit raising, cultivating the abnormal faculties, of clairvoyance and the like, ignoring entirely the prime object, real end, aim and raison d'être of the movement -- universal brotherhood and ethical teaching. In fact, we make bold to assert, from our own knowledge and from written documents, that the Mahatmas, who started the Society, and who stand behind it now, are distinctly opposed to making prominent these phenomenal leanings, this hunting after clairvoyance and astral bodies, and they have so declared most unmistakably, stating their wish and advice to be, that 'the Society should prosper on its ethical, philosophical and moral worth alone.'

"Theosophists should haste to see that this false impression created at large, that it is a dangerous study, or that it is any way dangerous, or that we conceal our reasons for doing what we are doing, is done away with... If one or two persons in the Society imagine that the pursuit of psychical phenomena is its real end and aim and so declare, that weighs nothing against the immense body of the membership or against its widespread literature; it is merely their individual bias.

"But at the same time, this imagination and misstatement are dangerous, and insidiously so. It is just the impression which the Jesuit college desires to be spread abroad concerning us, so that in one place ridicule may follow, and in another superstitious dread of the thing; which ever of these may happen to obtain, they would be equally well pleased.

"Let Theosophists attend to this, and let them not forget, that the only authoritative statements of what are the ends and objects of the Society are contained in those printed in its by-laws. No amount of assertion to the contrary by any officer or member can change that declaration."

In the September, 1886, number of the "Path" was printed the notice of the receipt of the "formal orders" to form the "American Council." On this Mr. Judge comments: "This action is eminently wise, as the term Board of Control was misleading, inasmuch as the very foundation of the Society is democratic in its nature, and control savored too much of form, ceremonies, discipline, officers, secret reports and all the paraphernalia of an established church."

The expression "Board of Control" was Colonel Olcott's coinage. The various stages recounted were accepted by Mr. Judge as necessary intermediate steps in the effort to arrive at real democracy among the American Theosophists. Col. Olcott was at all times loath to surrender his "paternal government" of the Society as a whole, and he acceded to the gradual emancipation of the Society in America only under the steady pressure of Mr. Judge, reinforced by the insistence of H.P.B. He at last consented to issue his "official order" for the formation of the "American Section of the Theosophical Society," and at a meeting of the "Board of Control," held at Cincinnati in October, 1886, and attended also by delegates and members from numerous Branches, the arrangements were perfected for the first Convention at New York City in April, 1887, at which elected delegates from all the Branches were present, adopted a constitution, and elected officers and a council. The first formal Convention was held the next year, April, 1888, at Chicago.

Meantime a "lively interchange of letters," as "Old Diary Leaves" phrases it, had been going on, not only between H.P.B. and Col. Olcott over the threatening breach between them on matters of policy and the forthcoming "Esoteric Section," but as well among Prof. Coues, Mr. Judge, Col. Olcott and H.P.B. over affairs in America -- as may readily be inferred from what has been written.

There can be no doubt that Col. Olcott, impressed by the prominence and ability of Prof. Coues, as well as himself smarting from the wounds to his vanity and self-sufficiency received in his collisions with H.P.B., sympathized with that gentleman, whose views were entirely congenial to him. Nor can it, we think, be doubted that Prof. Coues, fully informed as to Olcott's feelings, those of Mr. Sinnett and others, may well have concluded that he had but to lead in the coming battle, and all the disaffected would openly as well as secretly support him. And in this he could but have been encouraged by the reflections of his own ruffled egotism. Able, audacious and subtle, he was writing in one strain to Olcott, in another to H.P.B. and in a third to Mr. Judge. Like so many others he was entirely unaware that H.P.B. and Mr. Judge, working as one in the Cause dear to them, made no moves, the one without the other, nor ever wrote letters or other communications on moot Theosophical matters without supplying each other with copies. Nor was it conceivable to him or to many others prominent in the Society that the Occultism of H.P.B. and Mr. Judge was genuine and not spurious or mediumistic, otherwise he would have realized that his own nature and that of all others was an open book to them and that they could not be deceived by any pretense or hypocrisy, however they might receive each comer at his own protestations of value, leaving to time and to himself to show him in his true colors.

Olcott, honest to the core, loyal in his better moments to both his Colleagues, was yet, by reason of his personal weaknesses and past life, almost wholly susceptible to the arts of those who knew how to play and prey upon his vanity, his fears and doubts concerning the welfare of his beloved Society, of which he had long since constituted himself the tutelary deity. Much may be read and inferred of the unwritten history of this period from the following extract from one of the "President-Founder's" letters to Professor Coues:

"Another warning: Beware how you encourage H.P.B. to act outside her special province of mystical research and esoteric teaching. The Council will stand no nonsense, nor shall I ratify a single order or promise of hers made independently of me and my full antecedent possession of the facts. She telegraphed to abolish the Board of Control and has just issued a revolutionary commission to Arthur Gebhard with an idiotic disregard of the proprieties and of her own position. She seems a Bourbon as to memory and receptivity and fancies the old halcyon days are not gone. I shall neither ratify what she has done, nor anything of the sort she may in future do. Within her domain she is queen; outside that -- well, fill in the blank yourself. Several attempts have been made to get her to set up a rival society. ... She has not yet been fool enough to fall into the trap, nor do I think her brain will soften to the point of doing it. She would thereby take a life-contract for a fight; ... and find herself with enfeebled health, advanced years and a tainted reputation recommencing our work of 1875, without, pardon me, an Olcott to stick to her, as I have, through thick and thin and bear shame and disgrace with mute endurance."

As we have seen, Colonel Olcott did, despite this and many similar outbursts, "ratify" officially and publicly the numerous "revolutionary" actions of H.P.B. When it came to "taking a life contract for a fight" with her, both his intuitive loyalty and his personal prudence alike counseled him to submit to her guidance where he could not support it. Not till long after her death did his weakening faculties and the jaundiced mind induced by sycophants and disloyal Theosophists whom he trusted lead him to befoul and dishonor publicly the memory of his departed Teacher and benefactor in the conspiracy to destroy the name and fame of his and her Colleague, Mr. Judge.

At the Chicago Convention at the end of April, 1888, Professor Coues was present as a delegate and President of the Gnostic branch of the T.S. He was elected Chairman of the Convention and presided over its sessions. The newspapers of the city gave a good deal of space to the proceedings and reporters were present at all of the open meetings. Following the Convention the Chicago "Tribune" published, without disclosing the source from which it had received them, a letter and facsimile of an alleged "message from a Mahatma" to Dr. Coues. Naturally this aroused considerable passing curiosity among the general public, and a very decided interest among American Theosophists. No public notice was taken of the matter either by H.P.B. or Mr. Judge, but the latter wrote privately to Dr. Coues, who responded as follows, under date of May 21, 1888:

"My dear Judge:-- I think that on reflection you will find yourself a little hasty in pitching into me about that 'Tribune' matter. ... Now I saw that letter of which you complain fall down from the air over a person's head, precisely in the same manner as you have seen a like letter fall -- one, of which we have since heard a good deal. The writing on one side was in that peculiar hand which I have learned to recognize in several expressions of the will of the Blessed Masters which you have been good enough to send me. ... The writing on the other side must have been subsequently precipitated and the seal affixed. ... If K.H. had not wished about 75,000 persons to be advised of the mode in which he brought about the Convention in Chicago he could easily have dematerialized that document. ... It was clearly the will of the Brotherhood that the T.S. should be thus broadly advertised -- and no doubt it would also be by the will of the same august personages, if the 'Religio'(2) for example should contain some day a column or two explaining the delicate and mysterious manner in which rice-paper communications are 'precipitated' out of the Akasa."

This is clearly a tacit admission on Coues' part that he furnished the "message" to the "Tribune," that he "saw" it precipitated, and an insinuation that he had received from Mr. Judge similar "messages." To Dr. Coues' letter Mr. Judge replied intimating that the whole tale, "messages" and all, originated in Dr. Coues' own brain. Under date of June 11, 1888, Prof. Coues replied to Mr. Judge's warnings that such a course was certain to cause trouble to himself and the T.S.:

"Dear Judge:-- But now comes another trouble. It appears, and not from 'Coues' brain,' but from a much more material and very likely much stupider source, that you have been opposing my long standing candidacy for the Esoteric presidency, in order to keep the ostensible control of T.S. in your own hand and make yourself the real or actual head of the concern in America, leaving me only as a figure-head; and I am referred to all and any newspaper reports which emanate from the Aryan(3) or yourself, as carefully suppressing or at least not putting forward my name, etc."

It had become very well known amongst members of the T.S. in the United States that Dr. Coues, in the course of his personal propagandum had broadly hinted at his own occult relations with the Mahatmas and his own psychical powers, and as neither Mr. Judge nor H.P.B. in any way confirmed his claims, more or less questioning and suspicion arose in regard to him and his ulterior purposes. Thus "hoist with his own petard," Dr. Coues endeavored to turn his tactics to better advantage in the attempt to gain for himself the powerful support of H.P.B. in his ambition to be the actual and public head of the Society in America, and as part of his campaign to enfold Mr. Judge in the soiled robes of his pretended messages. H.P.B. replied guardedly to his communications, agreeing where she could with Coues' strictures and criticisms on Olcott, Judge, and the "management" of the Society, encouraging him to live up to his own protestations of loyalty, influence, and devotion to the Society, ignoring his egotism and blandishments, correcting him only where the issue raised was point blank. On Christmas day, 1888, he wrote her a bombastic and fulsome letter. Mr. Judge was at the time in England with H.P.B.; Col. Olcott, furious with her action in the Paris T.S. and her plain speaking with him, had just departed after his "pitched battle" with her, and his reconciliation due chiefly to the Master's letter, as has already been told. Col. Olcott had been in communication with Prof. Coues and had poured out his feelings as we have seen. Prof. Coues' Christmas letter to H.P.B. was intended to advantage himself of the supposed strained relations all around. We quote his closing phrases:

"Is your 'first-born,' the meek Hibernian Judge,(4) still with your majesty? Give my love to him and say, I don't get up very early, but I stay up very late. I am glad you made it all right with your psychologized baby Olcott when he was with you....

"And after all, dear H.P.B., I am really very fond and very proud of you, and admire your genius as only a man of genius can. So here's my blessing, and all good wishes, for the greatest woman of this age, who is born to redeem her times, and go down to everlasting historical fame.

"Ever yours, still in the psychic Maelstrom, 


DARIUS HYSTASPES II."

In one of her letters to Coues, H.P.B. had called Mr. Judge her "first born"; Col. Olcott she had spoken of as a "psychologized baby" when referring to the effects upon him of his twenty years' dabbling with mediums and his never-ending thirst for "phenomena." "Darius Hystaspes II" was a favorite signature of Dr. Coues in writing to H.P.B., as "Dr. Faustus" was in his letters to Mr. Judge.

April 16, 1889, just prior to the Convention of the American Section for that year, Dr. Coues wrote H.P.B. a long letter detailing his own greatness and influence, the strength of his "Gnostic" branch (it had some 30 members all told, at the time, none of them active Theosophically), and with half veiled threats tried to induce her to ask the American Theosophists to place him at their head. Thus:

"You appear to have been misinformed or uninformed respecting the Gnostic and its Branches, as well as my own work in your behalf. Both in numbers and in quality of its membership, the Gnostic is unquestionably the leading Branch of the T.S. in the country. Its members are for the most part of a high, refined, educated and influential class in society, in science and before the world, and most of them are indefatigable in working for the cause to which your own great and noble life is devoted. I am satisfied that if you would do your part to give my Gnostics their just dues and recognition, they and I can lift theosophy clear of the mud which has been thrown upon it and set your own self in a proper light before the world. We all feel keenly the abuse and persecution to which you have been subjected, and anxious to do you full justice and honor. But they are unanimously dissatisfied with the way the society is run at present, and they wonder where your INTUITION can be, that you fail to see where your obvious advantage lies, in not strengthening and holding up the hands of their representative man [Prof. Coues]. ... Be wise now and be warned in time: you are a very great woman, who should be quick to see that this is no ordinary occasion. I tell you frankly, it is possible that all this prestige, social and personal and professional influence, scientific attainment and public interest, can be thrown on the side of the T.S., as at present constituted, or can be switched off on a new track aside from the old lines. If you cannot SEE this, and understand it, and act accordingly, there is nothing more for me to say, and I must presume that you do not care for my people. Judge and I came to a fair understanding once, and I was carrying out our agreement in good faith, and all was smooth, when something or other, affecting the question of the Presidency, interfered, and since then there has been nothing but friction and misunderstanding in the 'Esoteric' T.S. -- which you know consisted of yourself, myself and Judge: and your issue of a new and different 'esoteric' manifesto did not mend matters. Now be wise and POLITIC. ... The T.S. in America is at present a HEADLESS monstrosity: it must have a visible, official head to represent its real, invisible source. You know whom the majority of the F.T.S. have desired to put forward as their representative theosophist in America. It is only necessary for you to cable the Chicago Convention, to elect him president. Weigh these words well; pause, consider, reflect and ACT. 'If 'twere well done, 'twere well done quickly.'"

The next day, April 17, 1889, he wrote her further on the same subject and, with incomparable effrontery, included the following choice gems of his egotism and of his mendacity:

"... do you know you are getting great discredit in this country and for what do you suppose? for being jealous of me! Can you imagine such flapdoodle? You are not moved by abuse, but you want to know how people think and what they say, and a great many are talking loudly and wildly, that your silence respecting my books in the 'Secret Doctrine,' and the absence of my name from 'Lucifer' (as well as from 'The Path') means that you are afraid of my growing power, and will brook no rival so dangerously near the papal throne of theosophy. ... There is another queer thing. You have somehow got it stuck in your mind, that I put in the Chicago 'Tribune' last year a caricature of the Master K.H. I had nothing whatever to do with the article, which was merely a newspaper skit, and the lithographed effusion was no more a Mahatmic document than this letter. It was simply a piece of newspaper wit.

"Judge is a good fellow and means well, and I like him for many things, especially his devotion to you and the masters and their Cause; but dabbling in occultism, especially on a Mahatmic altitude is dangerous except to an Adept!! I am the humble servant of my Mahatma."

The American Convention met at the end of the same month. Prof. Coues was not present. He was not elected "President" or any other officer of the American Section. H.P.B. did not cable the Convention as requested. On the contrary, her formal Letter to that Convention had distinct reference to the class of "theosophists" of which Prof. Coues was such a shining example, as may be observed from the extracts given in the last Chapter. And under date of April 30, 1889, she wrote Prof. Coues from London, saying:

"Dear Doctor Coues: I have received your two letters and read them as they stand and also between the lines and therefore I mean to be as frank with you as you are frank with me. I will take your two letters point by point."

Point by point she goes over the various matters in Prof. Coues' letters, in friendly, considerate, but severely plain language, and on the subject of the "message from the Mahatma" she says:

"3. If you had nothing to do with the Chicago Tribune article (tho' you must have influence with your own nephew) then why did you not contradict it, then and there?

"4. I know nothing about the number of messages you may have received from Masters through Judge, whom I would never believe capable of it, or any one else. ... You speak of my seals on those letters. ... Where did they get this? From Judge, from me or from you? It could hardly have been any except one of us three. ... Your wise advice that such Mahatma messages should be confined to one channel, 'the only genuine and original H.P.B. your friend,' was anticipated by Mahatma K.H. in so many words. Then why do you kick against that? You speak of your Mahatma, then why don't you send letters in his name instead of those of my Master and Mahatma K.H. That would settle all the difficulties and there would be no quarrel. ... What you have learned through me, I know, and do not want to know beyond. You may obey or disobey your Master as much as you like, if you know him to exist outside of your psychic visions. As to mine, every man devoid of all psychic powers can see him, since he is a living man. I wish he could be yours, for then, my dearest Dr. you would be spiritually a better man and a less sceptical one than you are.

"You speak of your eagerness 'to defend and help a woman who has been sadly persecuted, because misunderstood.' Permit me to say to you for the last time that no bitterest enemy of mine ever misunderstood me as you do.

"To close, as a friend, the husband of a woman whom I love and respect, you can get almost anything from me (except treachery to the Masters and the Society);...

"Work for the Society and show me that you can do it good, real good, and my life will be at your service....

"My best love to Mrs. Coues, if she will accept it. 


"Ever yours and sincerely,

H. P. BLAVATSKY."


The reader will recall the shameless cunning of the Coulombs who, under no matter what instruction or impulsion, busied themselves in the dual device of writing letters protesting their loyalty and devotion to H.P.B. and her Society, while at the same time working with might and main to prepare the trap-doors and sliding panels and forged letters, that they might be ready with physical "evidence" of the "frauds" of H.P.B. in case their jesuitical net failed to entrap the victim. Dr. Coues, man of the world, scientist of the highest standing, wealthy, where the Coulombs were ignorant, poor and mere helpless tools, paralleled exactly in his methods the duplicity employed by the missionaries through their dupes, the Coulombs. His dupe was Mabel Collins, and in the very days that he was writing his protestations of confidence, of loyalty, of support to H.P.B., her Society and the Cause sacred to her, he was busily engaged in weaving the threads of his "noose of Kali" that, if he failed in gaining the end coveted by his ambition, he could have his revenge upon his intended victim.

We may now intelligibly consider the Coues-Collins assault upon the integrity of H.P.B. and her mission in the "Religio-Philosophical Journal," and its after-math in the New York "Sun."

(To be Continued)


Next article:
THE THEOSOPHICAL MOVEMENT
CHAPTER 13
(Part 14 of a 34-part series)

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ONE (1) FOOTNOTE LISTED BELOW:

(1) Corrections, objections, criticisms, questions and comments are invited from all readers on any facts or conclusions stated in this series. --EDITORS.
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(2) "Religio" means the Religio-Philosophical Journal.
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(3) "Aryan" means the Aryan Theosophical Society of New York City, the reorganization of the Parent T.S. Mr. Judge was President of the Aryan Society.
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(4) Mr. Judge was of Irish parentage and birth.
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