G. de Purucker on the Theosophical Movement

"If we do not keep the Theosophical Society or the Theosophical Movement, for to us in our inmost hearts they are one, always fluid, always uncrystallized, always ready to grow, always ready to lead and not to follow - if we are not prepared for this and have not the vision sublime of our destiny as well as of our duty, then we are slack, then we are failing in our devoir and not true pupils or chelas of those to whom some of us at least owe perfect allegiance and all of us owe reverence . . . The Theosophical Society is an ensouled body, and therefore not only can it learn, but it can grow, it can be-come greater . . . "
G. de Purucker, Messages to Conventions, pp. 74-75.
Jesus taught Theosophy in a manner and in words appropriate to the men of his era;  and because what be taught is Theosophical, therefore we Theosophists claim him as one of us.  He was the Theosophical Teacher of the people to whom he came in his era, but a very great and noble one;  for Theosophical Teachers vary among themselves, just as ordinary men do.  There are the average Teachers, then the greater, then the still greater, and finally the greatest, if you like to call them so;  but their hierarchy does not stop there.
"Believe not," said in substance the Syrian Sage of old to his disciples, "men when they come to you and tell you:  'Lo I  am the Christ, follow me!'  Or when another one comes and says: 'Lo! I am the Christ, follow me!'  Believe them not."  But when one comes before you, in the name of the Christ-spirit, and tells you to follow truth whose ringing tones are heard in every mortal heart of man, and who speaks in the name of the god within, in the name of the inner Christ, in the name of the inner Buddha, then, said in substance the Syrian Sage, "He is my own.  Follow him."
G. de Purucker, The Story of Jesus, pp. 26-27.
We must remember that no nucleus of a genuine Theosophical Brotherhood will be fit to endure and to perform its proper work in the world unless it is based on those spiritual qualities which the Masters have pointed out to us as the sine qua non of a successful Theosophical organization;  and first among these qualities, and in the front rank, the present writer would place the two grand virtues of Universal Charity and perfect Fidelity:  Charity not only to those of our own Family - our own T.S. - but Charity to all and to everyone without exception:  as much to those who differ from us and who may even go so far as to attempt to injure us, as we are charitable or try to be so to those with whom we feel most spiritual and intellectual sympathy, they of our own Household, of our own Family.  Let our record in this respect be so clean, on so high and truly spiritual a plane, that the mere thought of losing it or abandoning it would cause us greater and more poignant grief than any other loss we could possibly incur....
It is futile and entirely beside the mark to say, as some may perhaps say, that in pointing out the desperate wickedness of other Theosophists we are doing our Masters' work, in exposing wrong and fraud to the world.  In no case would we be manifesting the true spirit of Charity and Fidelity to our Masters' admonitions were we to call a Brother-Theosophist by names suggesting ignominy, such as 'traitor,' 'impostor,' 'insincere,' etc., etc.  Outside of anything else, all this is very bad psychology, if not worse;  and it certainly is not the way by which to reform any abuses that may have crept into the Theosophical Movement.  Arrogance in criticizing others shows clearly self-righteousness in the notion that the critic's views are the only 'holy ones,' and that all who differ from him are on the 'wrong path,' or on the 'downward path.' . . .
A Theosophist may know The Secret Doctrine of H.P.B. from cover-page to cover-page;  he may be able to rattle off at will incidents innumerable in the history of her life;  he may be able to cite volume and page and word of the thoughts of our great H.P.B.;  but if he have not her spirit of Charity living in his heart and enlightening his mind, he does not understand the Fidelity which was so eminently hers, and therefore himself is not faithful either to the Message which she brought, or to the Masters whom she pointed to as our noblest exemplars in life.
G. de Purucker, Messages to Conventions, pp. 241-242
.......The Forum prints Dr. de Purucker's ad-dress on "The Need of Regeneration in the Theosophical Movement", delivered, before the Wirral (Adyar) Lodge at Birkenhead last January 5.  He spoke plainly on certain points which are worthy of the attention of all who call themselves Theosophists.  Here is such a passage:  "I am trying to bring about a reunification of the disjecta membra of the Theosophical Move-ment, i.e., of the various Theosophical Societies, so as to form a compact organic entity to do battle with the forces of ob-scurantism and of evil in the world, just as there was one organic entity, the T. S., in the time of H.P.B. and, I believe that this will come to pass, but perhaps not in my lifetime.  I may be called to give an account of what I have done before the thing comes to pass;  but verily, I believe with all my soul that this Theosophical unity will some day be an accomplished fact.  Now we at Point Loma hold certain doctrines and hold them with tenacity;  we love these doctrines more than life, because to us they are Theosophy, all of it pure Theosophy, but not all of Theosophy openly expressed.  We of Point Loma don't like other strange doctrines, or new doc-trines, added on to these ancient Wisdom -Teachings of the gods.  We don't like psychic visions added on to the Message of the Masters.  But for pity's sake is the Theosophical Movement not broad enough to allow its component members, its com-ponent fellowships, i.e., the different The-osophical Societies which compose it, to believe what they please, and to honour what they may choose to honour?  If not, then the Theosophical Movement has degenerated;  and personally I don't believe that it has degenerated.  I take you Brothers of Adyar:  you, I believe, teach and accept certain things that I personally cannot accept as Theosophy.  But do I say that you are ethically wrong in holding to these your beliefs and in teaching them, and do I say that you have no right to do so? Never.  My attitude has always been:  give fellow-Theosophists a full chance;  if what they profess and believe as truth is true, it will prove itself to be true;  if what they profess and believe is wrong, time will uproot it.  We of Point Loma ask for the same kindly tolerance. It was so in H.P.B.'s day, and it should be so today.  There is no reason in the world why the different Theosophical Societies today could and should not combine together to form a spiritual unity as it was in H.P.B.'s time;  and, the only thing that prevents it is the spirit of doubt, of suspicion, of mis-trust, of hatred.  These are lovely Theo-sophical virtues, aren't they?"  Then he adds what is equally necessary and well said.  "Mind you, I must add that I don't like anything artificial in this Fraterniza-tion Movement, because I want the real thing. You at Adyar, if you don't like something that Point Loma has to say or to teach, I would like you openly to express your opinion about it and to tell us so;  and if anything that you tell us is good and true, we will then listen and we will test what you say;  but equally we reserve the right to tell you, our Brothers of Adyar, what we don't like; and I believe that it is only on such a basis of mutual understand-ing, on a platform of interchange of opinions frankly and manly expressed, that such a reunification of the different The-osophical Societies can ever be brought about."
From The Canadian Theosophist, June 15, 1933
.... those portions of the universal Theosophical Movement which live not only for teach-ing the mere letter of the Theosophical doctrines, but which live likewise for spreading its true spirit above everything else... will live on into the future, and will do the work which our Masters founded the Theosophical Society to do ....
The Theosophical Movement above everything else should be plastic, flexible, and its exponents should always be open to the reception of new truth, and above everything else should avoid self-righteousness, ignorance and sectarian conceit, and the empty formalisms arising in religious or philosophical self-satisfaction...,, The spirit of truth among us Theosophists shows itself above everything else by a fervid sympathy for the souls of men, where from arises generosity towards others.
G. de Purucker, Wind of the Spirit, pp. 331-32.
"The destiny of the world does not lie in the hands of men who are self-satisfied with their self-sufficiencies, who are so proud of their haughty isolation that they stand apart and will not even obey the dictates of the conscience within them nor the sublime precepts of Brotherhood and fraternal peace . . . . Every Theosophical Movement in the past has had to face the passing over into a New Era.  Some have failed because they were satisfied with what they had;  satisfied that the revelation given was complete and perfect unto the next Messiah who should come at some indefinite time in the future, and neglected the duly of the moment, which was keeping the mind fluid, the heart warm with brotherly love, and therefore the avoidance of crystallization:  churchism.  Churches are always the danger of a movement like ours, churches which are brought about by self-satisfaction, with a feeling that 'We have the truth' - suspicious of our fellow-men, afraid to receive truth from a brother, because, forsooth, our own opinion is so great that our interpretation and translation of what we already have is so profound and so perfect that even a brother may not know a little more than we!
"This last is the spirit of a sect, the spirit of the church, and we must not allow it in the Theosophical Society;  for if we do, then we become but another sect, another Theosophical failure;  and we shall deserve the fate that Nature has in store for all failures . . . . Growth comes from the feeling that we can learn more . . . . Growth comes from the readiness to receive more light of any time . . . Growth comes from keeping the mind plastic, the heart warm with the love which flows to us always from the Heart of the Universe."  
Messages to Conventions, pp. 75-76.
. . . . Breaking up into its different component or separate societies, like Theosophical Movement has nevertheless lived on . . . . Each one of these different societies will succeed or fail, in my judgment, precisely in accordance with the degree of spirituality and intellectual penetration and selfless devotion which its members as individuals possess; or, lacking these, any one of them will drift off as H.P.B. pointed out, on to one or more sandbanks of thought and there decay and become another sad wreck in the cyclic history of Theosophical endeavor.
Let us pause a moment and look at these sandbanks that we may more clearly understand just what they are. They are rarely if ever, indeed never, in my judgment, sandbanks formed of the thought of other movements contrary to our own, but always of the mental prejudices, biases, and intellectual and emotional waywardnesses which it is human nature so utterly to cherish. In other words, these sandbanks are the product of ourselves, of Theosophists, of whatever society we may belong to.  We are caught and ensnared by our own weaknesses and our infidelity to the principles I have mentioned above, in which principles lie our only safety, our sheet [sic] anchor, as well as our assurance of future success.
Any society, for instance, which becomes merely a bibliolatrous sect, worshiping books, however grand they may be because of the teachings contained in them, is almost certainly destined to fall into the next error of judgment, which is the worshiping of dead Leaders;  and this is one of the pitfalls, one of the commonest sandbanks, of organized thought which our own beloved T.S. must at all costs avoid.
Excerpts from an editorial in The Theosophical Forum, January, 1939
"Above everything else, fellows of the Theosophical Society must guard their right to freedom of conscience, freedom of thought and freedom of speech;  and while the brain-mind always loves things which are `clear and definite,' as the saying goes, and while we certainly should strive for clarity and definiteness, yet we can achieve these without losing our inestimable right and privilege of searching for truth for ourselves in the blessed teachings we have, and finding them from our own efforts in study and self-discipline .... Hence let us prize the freedom we have today which gives us individual diversity of opinion in the T.S. and guarantees our freedom of conscience and freedom of speech, and furthermore, and not less important, makes us realize that the opinions of a brother may be well worth listening to, even if they may differ from our own." 
G. de Purucker,  Messages to Conventions, pp. 164-65.
"No thing in this world can prevail against the T.S. and its work as long as we stand united, determined to continue to stand united no matter what may be at times our own personal feelings or convictions regarding others.  United we stand;  divided we shall fall.  There is no doubt of that whatsoever. Remember it."  
G. de Purucker, Messages to Conventions,  p. 146.
"Few Theosophists realize that there is in the world a power antagonistic to the best spiritual interests of men, the power which H.P.B. fought during her entire life, and which every genuine Theosophist must fight if he is worthy to bear this noble name.  It is the power working for obscurantism;  it is the power of the enemies of the human race who yearn to see disunion and disarray in our camp, and who work with subtil machinery, with subtil enginery of thought, to this end, and unceasingly, even when the poor deluded ones of our own camp sleep in fancied security."
G. de Purucker, Messages to Conventions, p.65.
" . . . Above everything else.  Fellows of the Theosophical Society must guard their right to freedom of conscience, freedom of thought and freedom of speech;  and while the brain-mind always loves things which are 'clear and definite,' as the saying goes, and while we certainly should strive for clarity and definiteness, yet we can achieve these without losing our inestimable right and privilege of searching for truth for ourselves in the blessed teachings we have, and finding them from our own efforts in study and self-discipline . . . ."
G. de Purucker, Messages to Conventions, p. 164.

[With thanks to the collection of quotes and articles digitalized and gathered by Jake Jaqua]