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Leadbeater Situation

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    Dear Friends, Someone requested this info offlist, so in case you didn t know......... Here is the quote from Gregory Tillett s book The Elder Brother:
    Message 1 of 1 , Jul 2, 1999
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      Dear Friends,
      Someone requested this info offlist, so in case
      you didn't know.........
      Here is the quote from Gregory Tillett's book The Elder

      "Further, it might also have involved 'indicative action', including
      touch. This seems to have so shocked the Committee that far from
      endeavouring to clarify what was meant, they promptly changed the
      subject. Leadbeater later claimed that much of the evidence against him
      in the transcript of the 1906 hearing had been 'fabricated' or was the
      result of transcription errors. However, in the custody case over
      Krishnamurti in Madras in 1913, Leadbeater again admitted that he had
      taught boys masturbation (the precise meaning of the word 'taught' was
      never fully explored). He denied touching the boys, but in answer to one
      question talked about a case in which he had done so. He declared that
      he gave specific sexual advice to boys on the basis of the thought forms
      he could see hovering about them, indicating their sexual arousal and
      emotional disturbance.

      Claims that he had initiated sexual activities were specifically made by
      two of his pupils in the USA in relation to the 1906 'troubles', when it
      was claimed that he had indulged in mutual masturbation, alleging that
      this would promote physical vigour and have occult results as well.
      Hubert van Hook also alleged, in later years, that Leadbeater had
      engaged in sexual relations with him. But other than these three boys,
      and one in Australia, none of his pupils ever offered any public
      suggestion of sexual irregularities. Mrs Besant had stated that sex was
      not permissible for an Initiate, and the pupils all repeated that
      Leadbeater stressed the importance of purity. There were, however, a few
      things which might have led the suspicious to wonder. Why did Leadbeater
      invariably sleep with a young boy in his bed? And why did he invariably
      have a boy in the bath with him? It has been argued that his weak heart
      necessitated such companionship for fear he might have some sort of
      attack whilst alone; but does companionship require mutual nakedness in
      close proximity? And why did Leadbeater insist on communal bathing for
      his pupils at The Manor, with all of them in the bathroom, naked, at the
      same time? He was given an enema every morning by one or other of his
      pupils, in the presence of the others whilst they bathed. This, said the
      close associate of Leadbeater's who told of the morning ritual, may have
      given rise to misinterpretations. One could understand why.

      Furthermore, there was a strange occult relationship between Leadbeater
      and some of his pupils, which seemed to have unhealthy implications. In
      his article 'A modern Socrates', A.J. Hamerster recalled that the
      pupil-teacher relationship often employed 'spiritual induction' whereby
      the pupils not only receive something from their teacher, but give
      'something from their vital energy whereby the ancient Teacher was
      enabled to recuperate some of his failing strength'. In his own copy of
      this article, bound in with his Collected Articles in the Adyar Library,
      Hamerster has noted, in handwriting: 'Often was this phenomena observed
      by me in C.W. Leadbeater's latter days in Adyar and many times I heard
      it from the lips of his young disciples how they actually felt their
      strength being drained from them.'

      There were those who defended Leadbeater's 'teachings' (popularly
      assumed in the TS to have been condoning masturbation) on grounds which
      suggested the teachings involved more than was commonly known. Some
      suggested the teachings were given occultly in Mrs Besant's The Pedigree
      of Man. Others argued that it was a necessary means for humanity to
      return to the hermaphroditic state, and yet others said that it was too
      esoteric a system for anyone other than a disciple to understand. The
      O.E. Library Critic even suggested that Leadbeater's book, The Monad,
      included a reference to some form of 'psychic orgasm'.

      Eventually evidence was found that Leadbeater had taught a sexual
      technique, other than masturbation in the sense understood by the 1906
      enquiry, to a highly select group of his closest pupils, and that he
      gave an occult and spiritual basis for this teaching. Details of the
      teachings were contained within the diaries of one of Leadbeater's
      closest pupils. Unfortunately, access to this material was closed almost
      immediately it had been given; it does, however, provide a solution to
      the mystery. That Leadbeater promulgated these teachings was later
      confirmed by one of his closest associates, who was reluctant to give
      the information, feeling that it would be misunderstood. He did not
      regard Leadbeater's teaching as 'immoral' or improper, but, as
      Leadbeater claimed, occult. In simple terms, Leadbeater taught that the
      energy aroused in masturbation can be used as a form of occult power, a
      great release of energy which can, first, elevate the consciousness of
      the individual to a state of ecstasy and, second, direct a great rush of
      psychic force towards the Logos for His use in occult work. Leadbeater
      declared: 'The closest man can come to a sublime spiritual experience is

      During masturbation, the mind should gradually be elevated
      towards the Godhead and, in his words, 'as soon as the seed can be felt
      in the tube', the consciousness should be so exalted that the great
      release of physical and psychical energy is directed to the Logos or to
      an image of Him. This occult knowledge of sex was regarded as too
      dangerous to give to the average person, or, indeed, to the average
      pupil of Leadbeater's. It was reserved for the select few, who were
      sworn to secrecy, and told that they were justified in not telling the
      truth about this highly occult matter should they be questioned. It was
      so secret and sacred a matter that a dual standard of morality - that of
      the ordinary man, and that of the spiritually evolved occultist -
      applied. The select pupils, on rare occasions, engaged in group ritual
      masturbation which was intended to send out especially powerful

      Once the sexual passions were aroused, Leadbeater taught, they should be
      properly directed, and not wasted. Such sexual exercises could lead to
      the development of psychic powers and experiences of 'Nirvana' and the
      higher worlds. One thus re-reads a passage in his book, Clairvoyance,
      with a somewhat different understanding:

      Let a man choose a certain time every day - a time when he can rely upon
      being quiet and undisturbed, though preferably in the day time rather
      than at night - and set himself at this time to keep his mind for a few
      moments entirely free from all earthly thoughts of any kind whatever
      and, when that is achieved, to direct the whole force of his being
      towards the highest spiritual ideal that he happens to know. He will
      find that to gain such
      perfect control of thought is enormously more difficult than he
      supposes, but when he attains it it cannot but be in every way most
      beneficial to him, and as he grows more and more able to elevate and
      concentrate his thought, he may gradually find that new worlds are
      opening before his sight.

      Does this, on its 'inner side', have reference to anything more than
      meditation in an intellectual sense?
      From this sexual teaching of Leadbeater's two interesting themes can be
      followed. The first is that it fits in with a considerable 'movement in
      aesthetic and religious circles at the end of the nineteenth and the
      beginning of the twentieth century in which a spiritual relationship,
      with sexual implications, between Teacher and Pupil was exalted to a
      sacred degree. Timothy d'Arch Smith, in his study of 'Uranian' poets,
      began by noting:

      between the eighteen nineties and the nineteen thirties a boy was a very
      quiet, self-effacing and unobtrusive creature indeed. The Uranians'
      adoration of such a person was not therefore immediately suspect as it
      is in modern society where the state is intolerant of any intrusion into
      her prerogative of wet-nurse or where certain Sunday newspapers are as
      thoughtlessly swift to condemn such relationships as they are immorally
      prompt to arouse their young readers' erotic ardour with pictures of
      near nude females, and it is probable that the Uranians' love of boys
      gave genuine help and affection where no official organization
      or counsel existed outside the home or school .

      The term 'Uranian' was coined, d'Arch Smith notes, by those who
      advocated 'boy love' in the period from the 1880s to the 1930s, and
      included such figures as Oscar Wilde, Edward Carpenter, John Addington
      Symonds, William Johnson Gory and Ralph Nicholas Chubb. Of the last
      named, it was said he endeavoured 'to raise paederasty to a form of
      religious devotion'.
      Amongst the religious figures d'Arch Smith includes Fr Ignatius of
      Lianthony, George Reader, Frederick Widdows, Frederick Samuel Willoughby
      (who consecrated Wedgwood), and Leadbeater. Obviously Wedgwood and some
      of his associates should also have been included. Many of the Uranians
      were characterized by a retrospective longing for the days of classical
      Greece, when the teacher-pupil relationship, including a sexual
      relationship between an older and a younger man, was held to be the
      pinnacle of culture. One recalls the irony in Leadbeater's frequent
      reference to his own last incarnation in ancient Greece, as the pupil of
      one of Pythagoras' disciples. And one wonders whether Leadbeater felt as
      d'Arch Smith suggests Ralph Nicholas Chubb did: 'This spiritualizing of
      paederasty absolves him from the guilt which makes him hate society and
      turn into a recluse. His is no longer a common human weakness, for he
      has felt the cleansing fire of divinity.'

      But his sexual teachings did not only link Leadbeater with an aesthetic
      and religious 'movement'; they also relate directly to an occult and
      magical tradition which employed sexual activities in a ritual context.
      Even more relevant, the magical use of masturbation is not unknown in
      some traditions of western occultism. The theories of sexual magic can
      be summarized:

      (1) Man possesses hidden powers (often identified with the subconscious
      mind) which give him greater perception, raise him to states of ecstasy,
      expand his consciousness, stimulate increased physical, emotional and
      mental powers;
      (2) These powers lie 'buried' beneath some 'barrier' which conscious
      control cannot penetrate, but which can be overcome by a variety of
      techniques, including to some extent drugs and alcohol;
      (3) This 'barrier' can be penetrated through heightening the physical,
      emotional and intellectual focus of the body by sexual stimulation,
      leading to a 'break through' at the point of orgasm,
      at which energy is released.~

      Techniques employed are heterosexual, homosexual or autosexual."
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