I would not like to see him sever his connection with the Society altogether, though; first for his own intrinsic literary worth, and then — because you would be sure to have an indefatigable though a secret enemy, who would pass his time in writing out his ink dry against theosophy, denouncing all and everyone in the Society to all and everyone outside of it, and making himself disagreeable in a thousand ways. As I once said before, he may seem to forgive, and he is just the man to bamboozle himself before his own reflection in the looking-glass into magnanimous forgiveness, but in reality he neither forgives nor ever forgets. It was pleasant news for M. and all of us to hear how unanimously and quietly you were elected President, and we all — "masters" and chelas — greet fraternally and warmly your ascension to the office; an accomplished fact which reconciles us even with the sad and humiliating tidings that Mr. Hume expressed his utter indifference to chelas and even to their masters, adding that he cared very little to meet either. But enough of him who may better be described in the words of the Tibetan proverb:
". . . Like the bird of night: by day a graceful cat, in darkness an ugly rat."
One word of advice — an earnest warning from both of us: trust not little Fern beware of him. His placid serenity and smiles when talking to you of the "mild scolding tempered with mercy," and that it is better to be scolded than cast off — are all assumed. His letter of penitence and remorse to M — which he sends you to keep — is not sincere. If you do not watch him closely, he will mix the cards for you in a way that may lead the Society to ruin, for he swore a great oath to himself that the Society will either fall or rise with himself. If he fails next year again — and with all his great gifts, how can such an incurable little jesuit and liar help failing? — he will do his best to pull down the Society with him — as regards belief in the "Brothers" at least. Try to save him, if possible, my dearest friend; do your best to convert him to truth and unselfishness. It is real pity that such gifts should be drowned in a mire of vice — so strongly engrafted upon him by his early tutors. Meanwhile, beware of ever allowing him to see any of my letters.
And now to C.C. Massey and your letters. Both answer and your reply are excellent. Doubtless a more sincere, truthful or a more noble minded man (S. Moses not excepted) could hardly be found among the British theosophists. His only and chief fault is — weakness. Were he to learn some day how deeply he has wronged H.P.B. in thought — no man would feel more miserable over it than himself. But of this anon. If you remember in my letter to H. upon the subject I "forbade all arrangements" for the simple reason that the Bsh. Theos. Soc. had collapsed, and virtually was no more. But, if I remember right I added — that if they reestablished it on a firm basis with such members as Mrs. K. and her scribe — that we would have no objection to teach them through you — or words to that effect. I certainly objected having my letters printed and circulated like those of Paul in the bazaars of Ephesus — for the benefit (or perchance derision and criticism) of isolated members who hardly believed in our existence. But I have no objection, in case of an arrangement as proposed by C.C.M. Only let them first organize, leaving such bigots as Wyld — strictly out in the cold. He refused to admit Mr. Hume's sister Mrs. B. because, having never seen any mesmeric phenomena she disbelieved in mesmerism; and refused to admit Crookes, recommended by C.C.M., as I was told. I will never refuse my help and co-operation to a group of men sincere and ardent to learn; but if again such men as Mr. Hume are to be admitted, men who generally delight in playing in every organized system they get into the parts played by Typhon and Ahriman in the Egyptian and Zoroastrian systems — then the plan had better be left aside. I dread the appearance in print of our philosophy as expounded by Mr. H. I read his three essays or chapters on God (?) cosmogony and glimpses of the origin of things in general, and had to cross out nearly all. He makes of us Agnostics!! We do not believe in God because so far we have no proof, etc. This is preposterously ridiculous: if he publishes what I read, I will have H.P.B. or Djual Khool deny the whole thing; as I cannot permit our sacred philosophy to be so disfigured. He says that people will not accept the whole truth; that unless we humour them with a hope that there may be a "loving Father and creator of all in heaven" our philosophy will be rejected a priori. In such a case the less such idiots hear of our doctrines the better for both. If they do not want the whole truth and nothing but the truth, they are welcome. But never will they find us — (at any rate) — compromising with, and pandering to public prejudices. Do you call this "candid" and — honest "from a European standpoint"? Read his letter and judge. The truth is, my dear friend, that notwithstanding the great tidal wave of mysticism that is now sweeping over a portion of the intellectual classes of Europe, the Western people have as yet scarcely learned to recognise that which we term wisdom in its loftiest sense. As yet, he only is esteemed truly wise in his world who can most cleverly conduct the business of life, so that it may yield the largest amount of material profit — honours or money. The quality of wisdom ever was, and will be yet for a long time — to the very close of the fifth race — denied to him who seeks the wealth of the mind for its own sake, and for its own enjoyment and result without the secondary purpose of turning it to account in the attainment of material benefits. By most of your gold worshipping countrymen our facts and theorems would be denominated fancy-flights, the dreams of madmen. Let the Fragments and even your own magnificent letters now published in Light, fall into the hands and be read by the general public — whether materialists or theists or Christians; and ten to one every average reader will curl his lip with a sneer; and with the remark — "all this may be very profound and learned but of what use is it in practical life?" — dismiss letters and Fragments from his thoughts for ever.