1.) he scandals in Sydney, Australia, resulted in a Police Enquiry. The following is a true copy of a précis furnished to the Executive of the Sydney Lodge of the Theosophical Society, after inspection of the Report presented to the Minister of Justice, New South Wales, Italics ours: Three adults at different times saw one particular boy (A) in Leadbeater’s bed with him. On two occasions the boy was naked. This boy (A) denies that he ever slept with Leadbeater. Another boy, however, gives evidence that (A) frequently, perhaps habitually, slept with Leadbeater, and that (A) ‘s bed was frequently unoccupied at night (both boys had beds on the balcony of Leadbeater’s room). One boy explains that Leadbeater encouraged him to first bathe, and then lie down on his (Leadbeater’s) bed in his bathing wrapper on an afternoon preceding a T.S. meeting at night. He was to rest in order to be fresh for the meeting at night. Leadbeater lay on the bed with a book in his left hand; the boy lay on the other side. Without any words, Leadbeater with his right hand caught hold of the boy’s person and proceeded to masturbate him. This boy had not arrived at the age of puberty. He explains that he had a feeling that it was not right and slipped off the bed. He avoided giving any further opportunity of the same kind, though there were other rest afternoons. No date could be fixed by the boy, but it seems probable the incident happened during the first few month of Leadbeater’s residence in Sydney, 1914-1915. Among those who volunteered evidence in favour of Leadbeater were several adults who happened to be visiting Sydney. Some of these in their evidence admit that they themselves have been addicted to the habit of masturbation. Two who make this admission are old Leadbeater boys and both are prominent T.S. officials . Two or more of the boys who gave evidence admit the same habit, and the Enquiry Officials seem satisfied that most of the boys who came before them were victims of it . It would seem that there are quite a number of young boys who have associated with Leadbeater while he has been in Sydney, for a short time only. One of these gives evidence, and he states: “I left the Church so abruptly for the reason that I had a feeling for some “time, but never said anything, that something was wrong. I shook it off for a “while but I still believe that there was some undue familiarity between Bishop “Leadbeater and the boys ___________ and ___________ and another boy named ___________; “I forget his (full) name, he left the Church very suddenly.” -- 2.) Besantine church at a place called De Duinen, near Huizen, in North Holland, was tried a few weeks ago for unnatural offences with these boys. The court reserved judgment. Kieft has now been found guilty and sentenced to six months imprisonment. Unless my memory is at fault, “De Duinen” is the residence of a Dutch lady of substantial means, who has fallen under the influence of Mrs. Besant and some of the other “Apostles” and has been a lavish benefactress of this unsavoury sect. She built, I believe, the church which figures in the story of Mr. Kieft, and no doubt it has been largely by her help that this sect of Theosophists have obtained a footing in Holland. It might be supposed that the conviction and imprisonment of Kieft would open the lady’seyes to the character of Mrs. Besant’s disciples, but after the example of Mrs. Besant herself this by no means follows. - - - - - - - - - In view of the great influence which Mrs. Besant exercises over many minds it is necessary to say plainly that she cannot be dissociated from these scandals. She cannot be ignorant of the character of men like Leadbeater and Wedgwood.......... -- 3.) certain dark periods in the life of the Theosophical Society connected w ith the moral character of Mr. C. W. Leadbeater and later with that of some of his protégés in the society and especially the Liberal Catholic Church. They pertain to his sex teachings to boys – there are other sinister inferences. He stands self convicted of onanism, teaching practices that are universally condemned. Nor can he take refuge in the statement that he has learned them from his “occult” sources. Writing to Mrs. Besant on June 30th, 1906, from Harrogate he said: My opinion in the matter, which so many think so wrong, was formed long before Theosophical days, and before I know anything about all these inner matters. I did not even originate it, for it came to me first through ecclesiastical channels. (Italics ours) From Exhibits in the Narayaniah vs. Mrs. Besant Case Madras High Court, March and April, 1913 This was reiterated in another letter to Mrs. Besant, dated September 11th, 1906, from Harrogate complaining of her changed attitude toward him: So I do not quite understand the reason of the sudden change. Nor do I quite see why you write as though I were still persistently teaching these doctrines, though I have repeatedly said that I am willing to defer to your opinion. You know I never for a moment suggested that the Masters dictated or approved of such teaching . -- 4.) Similar statements are made before the Committee called by Colonel Olcott on Wednesday, May16 th., 1906, representing the English, American and French Sections of the Theosophical Society: Leadbeater: ...........you are probably not aware that one at least of the great Church organizations for young men deals with the matter in the same manner. Mead: Do you deliberately say this? Leadbeater: Yes. Mead and Burnett: What is its name? Leadbeater: I am not free to give this. I heard of the matter first through it . (Italics ours) Mead: Mr. Leadbeater states that there is an organization of the Church of England which teaches self abuse! Olcott: Is it a seminary for young priests or a school? Leadbeater: It is not in a school but I must not give definite indications. .............. Mead: This last statement of Mr. Leadbeater’s is one of the most extraordinary things I have ever heard. It is incredible that there is an organization of the Church of England which teaches masturbation as a preventative against unchastity. I ask what is the name of this organization. Leadbeater: I certainly should not tell. .............. Leadbeater: I decline to prove it in any manner. (From First Section, verbatim stenographic report of the Proceedings) Is Mr. Leadbeater a man from whom genuine spiritual teachings can come? Again judgment is left to each individual for himself. -- 5.) rs. Dennis, writing to Mrs. Besant from Chicago, January 25 th., 1906 – Mr. Leadbeater having left the United States in 1905 – says in part: I have suddenly learned the cause of the ______ boy’s bitter hatred and contempt for Mr. Leadbeater, of which I spoke to you in London and which cause he had at that time refused to reveal. It is not, as I had supposed, a childish and personal grievance, but as you will see from the charges and evidence formulated below, was the result of morally criminal acts on the part of Mr.Leadbeater himself. Before he was allowed to go to ______ with Mr. Leadbeater, Mr. Leadbeater had told the parents of this boy that his first effort in training boys was a frank talk on the sex question with careful instruction to them of the necessity for an absolutely pure and virgin life. He stated that he liked to gain their confidence while they were very young and before they had erred through ignorance. He wished to inform them before even a first offense, which he said was fatal, so absolute must be their virginity. This was the understanding between Mr. Leadbeater and the boy’s parents in arranging --- 6.) r his travels with him, and in connection with which the following charges are made against Mr. Leadbeater: The Charges First, that he is teaching young boys given in to his care habits of self abuse and demoralizing personal practices. Second, that he does this with deliberate intent, and under the guise of occult training or with the promise of the increase of physical manhood. Third, that he has demanded, at least in one case, promises of the utmost secrecy. The testimony given by the mother of one boy “He was nearly fourteen years of age when the occurrence took place while traveling with Mr.Leadbeater; and on his return he met my enquiries as to the cause of the hatred which had obviously grown up between himself and Mr. L. with the statement: ‘Mother, I shall never tell you, but if you knew what I know, and had heard and seen the things I have seen and heard, you would not wonder.’ Later rebukes for his antagonism again brought out the words: ‘Mother, you do not know all’. This attitude of secrecy was maintained for several years with an increased contempt shown at every mention of Mr. L.’s name. A few months ago rumours reached me of charges of immoral sexual practices by Mr. L. with boys having been made in India and the same having been suspected in England. When he was again questioned he testified that Mr. L. had taught him to practice self-abuse. When asked what reasons he gave for teaching him such practices he said ‘Mr. L. told me that it would make me grow strong and manly.’ Asked his reasons fro concealing these facts so long from his parents, he said ‘He made me promise not to tell.’ -- http://blavatskyarchives.com/ton2.pdf Charles Massey (British barrister, Christian mystic and psychical researcher, first president of the British Theosophical Society and a founding member of the Society for Psychical Research , main interest was Christian Theosophy, esoteeriline kristlus, Jakob Böhme tema isa oli ka kuuls Liberaalist seadusemees briti india valitsuse eesotsas, ) Jakob Böhme,1575, German Christian mystic and theologian. He was considered an original thinker by many of his contemporaries within the Lutheran tradition, and his first book, commonly known as Aurora, caused a great scandal. Böhme, unlike Luther, did not believe that Mary was the Ever Virgin. Böhme's mentor was Abraham Behem who corresponded with Valentin Weigel. Böhme joined the "Conventicle of God's Real Servants" - a parochial study group organized by Martin Möller (Tema muidugi sellest pundist vast huvitavamaid, sest: Böhme's writing shows the influence of Neoplatonist and alchemical[ writers such as Paracelsus, while remaining firmly within a Christian tradition. He has in turn greatly influenced many anti-authoritarian and mystical movements, such as the Religious Society of Friends, the Philadelphians, the Gichtelians, the Society of the Woman in the Wilderness, the Ephrata Cloister, the Harmony Society, the Zoarite Separatists, Rosicrucianism, Martinism and Christian theosophy. Böhme's disciple and mentor, the Liegnitz physician Balthasar Walther, who had travelled to the Holy Land in search of magical, kabbalistic and alchemical wisdom, also introduced kabbalistic ideas into Böhme's thought) Valentin Weigel ,1533 German theologian, philosopher and mystical writer, he became a Lutheran pastor Weigel was best known for his belief that the Virgin Mary was herself the product of a virgin birth. Mary must also be sinless in order to bear God in the flesh. He kept his ideas secret, entrusting them only to personal friends (in contrast to Jakob Böhme). He carried out his parishioner duties and kept a low profile. He left around 6000 pages in printed or manuscript works. His ideas on human nature were only gradually and posthumously published. Johann Arndt (German Lutheran theologian), Gottfried Arnold ( German Lutheran theologian and historian), and Gottfried Leibniz (German polymath and philosopher who occupies a prominent place in the history of mathematics and the history of philosophy, Leibniz's first position was as a salaried secretary to an alchemical society in Nuremberg, his godfather was the Lutheran theologian Martin Geier) helped to spread Weigel's ideas. // see viimane vend, Leibniz ka huvitavalt palju jõudnud. His mysticism was marked by that of Johannes Tauler and by doctrines of Paracelsus Johannes Tauler,1300 German mystic, a Catholic preacher and a theologian. A disciple of Meister Eckhart, he belonged to the Dominican order. Tauler was known as one of the most important Rhineland Mystics. He promoted a certain neo-platonist dimension in the Dominican spirituality of his time. Meister Eckhart aka Eckhart von Hochheim,1250 German theologian, philosopher and mystic, In later life, he was accused of heresy and brought up before the local Franciscan-led Inquisition, and tried as a heretic by Pope John XXII. He was well known for his work with pious lay groups such as the Friends of God and was succeeded by his more circumspect disciples John Tauler and Henry Suso. Since the 19th century, he has received renewed attention. He has acquired a status as a great mystic within contemporary popular spirituality, as well as considerable interest from scholars situating him within the medieval scholastic and philosophical tradition. Eckhart was one of the most influential 13th-century Christian Neoplatonists in his day, and remained widely read in the later Middle Ages Neoplatonism is a modern term used to designate a tradition of philosophy that arose in the 3rd century AD and persisted until shortly after the closing of the Platonic Academy in Athens in AD 529 by Justinian I. Neoplatonists were heavily influenced by Plato, but also by the Platonic tradition that thrived during the six centuries which separated the first of the Neoplatonists from Plato. The similarities between Neoplatonism and the Vedanta philosophies of Hinduism ] have led several authors to suggest an Indian influence in its founding, particularly on Ammonius Saccas, the teacher of Plotinus. Neoplatonism has been very influential throughout history. In the Middle Ages, Neoplatonic ideas were integrated into the philosophical and theological works of many of the most important medieval Islamic, Christian, and Jewish thinkers. In Muslim lands, Neoplatonic texts were available in Arabic translations, and notable thinkers such as al-Farabi, Avicenna and Moses Maimonides[9] incorporated Neoplatonic elements into their own thinking. Martin Moller,1547, German poet and mystic. served as priest and deacon in Kesseldorf, Löwenberg and Sprottau after Moller's death in 1606 did Böhme start coming into conflict with the Görlitz priesthood. He came to Görlitz in 1600, where Jakob Böhme was in his congregation. Moller's works characterise him as a conciliatory theologian rather than one who, like Böhme, looked to provoke conflict. Practical Christianity, not dogma, was important to him. As such, he can be regarded as a forerunner of Johann Arndt. He also wrote several hymns, four of which survive in today's German Protestant hymnals. He was suspected of Crypto-Calvinist sympathies after publishing his Praxis evangeliorum in 1601 and did little to refute these claims. Other well-known works of devotional literature written by Moller include Meditationes Sanctorum Patrum (1584–1591), Soliloquia de passione Jesu Christi (1587) and Mysterium magnum (1597). All of these works show clearly how Moller was influenced by another German theologian with links to mysticism, Valerius Herberger. Valerius Herberger, 1562, German Lutheran preacher and theologian. Crypto-Calvinism is a term for Calvinist influence in the Lutheran Church during the decades just after the death of Martin Luther (1546). It denotes what was seen as a hidden (crypto- from Greek: κρύπτω meaning "to hide, conceal, to be hid") ] Calvinist belief, i.e., the doctrines of John Calvin, by members of the Lutheran Church. The term applied to those Germans, who secretly held or were accused of holding the Calvinist doctrine of the Eucharist. The term crypto-Calvinist in Lutheranism was preceded by terms Zwinglian and Sacramentarian. Also, Jansenism has been accused of crypto-Calvinism by Roman Catholics. William Stainton Moses (He was ordained as a priest of the Church of England by Bishop Samuel Wilberforce in 1870.)