Over the years, we have published several different articles on the subject of the “centennial cycle,” i.e. the “end-of-century effort” made by the Mahatmas or Brothers or Master-Initiates through the agency of one or more “Messengers” or direct representatives to the world, in the closing quarter of each century, dating back to Tsong-Kha-Pa, who lived and laboured in Tibet from 1357-1419, where he established the Gelug school of Tibetan Buddhism (to which the successive Dalai Lamas and Panchen Lamas belong) and “the mystic Brotherhood connected with its chiefs.” Although this great centennial work potentially benefits all or most parts of the world, it is said to be aimed primarily at the Western world, for a number of reasons. 

The Masters referred to H. P. Blavatsky as Their “Direct Agent” and “Our Brother,” and she was the principal founder of the modern Theosophical Movement in 1875, at the very beginning of the 1875-1900 cycle. Numerous people assisted her in this, most significantly William Q. Judge, a Theosophical co-founder whose occult status and inner connection with her (and with the Masters) she repeatedly affirmed.

Our previous articles on this theme have included to some degree our own personal ideas, opinions, and speculations of the time, which are not especially helpful. The present article instead consists solely of the all-important statements on the subject by HPB, WQJ, and the Masters Themselves, supplemented by a few words from Robert Crosbie, B. P. Wadia, and early publications of the United Lodge of Theosophists. One can thus read and reflect and form one’s own opinions and ideas on the matter.

Since it was HPB who first brought this cyclically recurring and cyclically restricted public work of the Masters’ Brotherhood to the world’s attention, it stands to reason that she should be considered THE authority on the matter, regardless of what we might like or wish to be the case. 

But if we accept her as such, many illusions and rosy-tinted views will be shattered, for it would mean that essentially all the myriad “new teachings” dating from between 1900 and 1975 and claimed by their expounders and proponents, both within and outside Theosophical circles, to be from the same Masters that were behind HPB – cannot legitimately be what they claim. Similarly, if we accept William Judge as esoterically trustworthy (as HPB herself did), we can analyse events of the 1975-2000 cycle in the light of his words about the Masters’ intention and plan for it, and perceive whether such developments were either hindered, derailed, or simply aborted. 

Finally, we see it suggested that the fulfilment of the 1975 Cycle may not have been absolutely guaranteed after all, since it would hinge to a very large extent – as also would the general welfare of the world – on what students of Theosophy would do in the interim. 

While there are still many unanswered questions on these points for Theosophists of today, quite a lot of questions and confusions can in fact be resolved through honest, open-minded, unbiased, and humble reflection on the following compilation.

No-one has a right to dogmatise on this or any other subject but Robert Crosbie, who in 1909 founded the United Lodge of Theosophists in order to keep genuine Theosophy alive in the world, aptly observed:

“But if it is true that H. P. B. was the Direct Agent of the Lodge — and this is explicitly stated to be the fact by the Master K. H., however Col. Olcott, Mrs. Besant or others, may twist and interpret H. P. B. and Her teachings — then we must go to the records left by Her and Her Colleague, W. Q. Judge, for direction in all matters pertaining to the Theosophical Movement, . . . For to do otherwise would be equivalent to saying that those Great Beings, the real Founders of the Movement, had left no guidance for the generations to come, and that humanity was left the prey to any and all claimants that might arise. But it is not true that humanity has been left a prey to mistaken or designing persons; the records left by the Messengers are a sure, consistent guide, and if they are well studied and applied, will show a straight, even and self-evident Path. It is lack of study that leaves so many in ignorance, and ready to pursue every will-o’-the-wisp they see. . . . All those who do not follow the lines laid down by the Messengers are certain to be misled. Yet the way is clear; the pity of it is that otherwise sincere and devoted persons will not heed the warnings given; will not study, think, and apply what was recorded for them and their guidance. . . . This is the safest way for all: point to the records and advise an open mind and an eager intellect as well as an unveiled spiritual perception.” (“The Friendly Philosopher” p. 34-35, 36, 163)

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“But I must tell you that during the last quarter of every hundred years an attempt is made by those “Masters,” of whom I have spoken, to help on the spiritual progress of Humanity in a marked and definite way. Towards the close of each century you will invariably find that an outpouring or upheaval of spirituality – or call it mysticism if you prefer – has taken place. Some one or more persons have appeared in the world as their agents, and a greater or less amount of occult knowledge and teaching has been given out. If you care to do so, you can trace these movements back, century by century, as far as our detailed historical records extend. . . . If the present attempt, in the form of our Society, succeeds better than its predecessors have done, then it will be in existence as an organized, living and healthy body when the time comes for the effort of the XXth [20th] century. The general condition of men’s minds and hearts will have been improved and purified by the spread of its teachings, and, as I have said, their prejudices and dogmatic illusions will have been, to some extent at least, removed. Not only so, but besides a large and accessible literature ready to men’s hands, the next impulse will find a numerous and united body of people ready to welcome the new torch-bearer of Truth. He will find the minds of men prepared for his message, a language ready for him in which to clothe the new truths he brings, an organization awaiting his arrival, which will remove the merely mechanical, material obstacles and difficulties from his path. Think how much one, to whom such an opportunity is given, could accomplish. . . . Consider all this, and then tell me whether I am too sanguine when I say that if the Theosophical Society survives and lives true to its mission, to its original impulses through the next hundred years – tell me, I say, if I go too far in asserting that earth will be a heaven in the twenty-first century in comparison with what it is now!” (H. P. Blavatsky, “The Key to Theosophy” p. 306-307)

“H. P. Blavatsky has clearly pointed out in the Key, in her conclusion, that the plan is to keep the T.S. [i.e. Theosophical Society] alive as an active, free, unsectarian body during all the time of waiting for the next great messenger, who will be herself beyond question. Thereby will be furnished the well-made tool with which to work again in grander scale, and without the fearful opposition she had without and within when she began this time.” (William Q. Judge, “The Closing Cycle”)

“She [i.e. HPB] concludes [“The Key to Theosophy”] by stating that the present T. S. is one of those attempts to help the world, and the duty of every member is made plain that they should preserve this body with its literature and original plans so as to hand it on to our successors who shall have it ready at the last quarter of the next century for the messenger of the Masters who will then, as now, reappear. Failure or success in this duty presents no obscure outcome. If we succeed, then in the twentieth century that messenger will find the materials in books, in thought and in popular terms, to permit him or her to carry forward the great work to another stage without the fierce opposition and the tremendous obstacles which have frowned upon us during the last fifteen years just closed. If we fail, then the messenger will waste again many precious years in repreparing the ground, and ours will be the responsibility.” (WQJ, “Theosophical Study and Work”)

“[After] December the 31st, 1899 . . . No Master of Wisdom from the East will himself appear or send anyone to Europe or America. . . . until the year 1975.” (HPB, “Preliminary Memorandum,” quoted by B. P. Wadia in “Studies in The Secret Doctrine” Book I, p. 4, 5, 54, and earlier by Robert Crosbie)

“Her method was . . . to found a Society whose efforts – however small itself might be – would inject into the thought of the day the ideas, the doctrines, the nomenclature of the Wisdom Religion, so that when the next century shall have seen its 75th year the new messenger coming again into the world would find the Society still at work, the ideas sown broadcast, the nomenclature ready to give expression and body to the immutable truth, and thus to make easy the task which for her since 1875 was so difficult and so encompassed with obstacles in the very paucity of the language, – obstacles harder than all else to work against.” (WQJ, “HPB ∴ A Lion-Hearted Colleague Passes”)

“The other, about the Tree etc was a vision – or dream – given you to show you the Path. The old tree is HPB and the short cut lies through her. And it will remain open only 10 years or so [i.e. to the end of 1899].” (WQJ, 3rd September 1889 letter to a Theosophist, “Practical Occultism” p. 163)

“We will not get a single word of real aid from HPB till all this [strife and contention] stops in every direction. And we have only 8 or 9 years left.” (WQJ, 26th December 1890 letter to a Theosophist, “Practical Occultism” p. 265)

“In Century the Twentieth some disciple more informed, and far better fitted, may be sent by the Masters of Wisdom to give final and irrefutable proofs that there exists a Science called Gupta-Vidya; and that, like the once-mysterious sources of the Nile, the source of all religions and philosophies now known to the world has been for many ages forgotten and lost to men, but is at last found.” (HPB, “The Secret Doctrine” Vol. 1, Introductory, p. xxxviii)

“Every century an attempt is being made to show the world that Occultism is no vain superstition. Once the door permitted to be kept a little ajar, it will be opened wider with every new century. The times are ripe for a more serious knowledge than hitherto permitted, though still very limited, so far.” (HPB, “The Secret Doctrine” Vol. 1, Introductory, p. xxxvii-xxxviii)

“The Secret Archaic Doctrine, . . . it will take centuries before much more is given from it.” (HPB, “The Secret Doctrine” Vol. 1, Introductory, p. xxxviii) [Note: The word “centuries” (plural) is used, suggesting it will be at least the 2075 cycle or the 2175 cycle or even beyond “before much more is given” to the world by the Masters from Their Esoteric Philosophy and Science.]

“Among the commandments of Tsong-Kha-pa there is one that enjoins the Rahats (Arhats) to make an attempt to enlighten the world, including the “white barbarians,” every century, at a certain specified period of the cycle. Up to the present day none of these attempts has been very successful. Failure has followed failure. Have we to explain the fact by the light of a certain prophecy? It is said that up to the time when Panchen Rimpoche [i.e. the Panchen Lama of the Gelug school of Tibetan Buddhism] (the Great Jewel of Wisdom) condescends to be reborn in the land of the P’helings (Westerners), and appearing as the Spiritual Conqueror (Chom-den-da), destroys the errors and ignorance of the age, it will be of little use to try to uproot the misconceptions of P’heling-pa (Europe): her sons will listen to no one.” (HPB, “Tsong-Kha-Pa – Lohans in China,” also partly in “Tibetan Teachings”)

“Mesmer . . . was an initiated member of the Brotherhoods of the Fratres Lucis and of Lukshoor (or Luxor), or the Egyptian Branch of the latter. It was the Council of “Luxor” which selected him – according to the orders of the “Great Brotherhood” – to act in the XVIIIth [18th] century as their usual pioneer, sent in the last quarter of every century to enlighten a small portion of the Western nations in occult lore. It was St. Germain who supervised the development of events in this case; and later Cagliostro was commissioned to help, but having made a series of mistakes, more or less fatal, he was recalled.” (HPB, “The Theosophical Glossary” p. 213-214, Entry for “Mesmer”)

“The messengers sent out periodically in the last quarter of every century westward – ever since the mysteries which alone had the key to the secrets of nature had been crushed out of existence in Europe by heathen and Christian conquerors – had appeared that time [i.e. in the closing quarter of the 18th century] in vain. St. Germain and Cagliostro are credited with real phenomenal powers only in fashionable novels, to remain inscribed in encyclopedias . . . as merely clever charlatans. The only man whose powers and knowledge could have been easily tested by exact science, thus forming a firm link between physics and metaphysics – Friedrich Anton Mesmer – had been hooted from the scientific arena by the greatest “scholar-ignoramuses” in things spiritual, of Europe.” (HPB, “The Cycle Moveth”) [For more on Mesmer and his work, see two articles here and here.]

“If, for generations we have “shut out the world from the knowledge of our knowledge,” it is on account of its absolute unfitness; and if, notwithstanding proofs given, it still refuses yielding to evidence, then will we at the End of this cycle retire into solitude and our kingdom of silence once more. . . . We have offered to exhume the primeval strata of man’s being, his basic nature, and lay bare the wonderful complications of his inner Self — something never to be achieved by physiology or even psychology in its ultimate expression — and demonstrate it scientifically. . . . it is we who were the divers and the pioneers and the men of science have but to reap where we have sown. It is our mission to plunge and bring the pearls of Truth to the surface; theirs — to clean and set them into scientific jewels. And, if they refuse to touch the ill-shapen, oyster shell, insisting that there is, nor cannot be any precious pearl inside it, then shall we once more wash our hands of any responsibility before humankind. For countless generations hath the adept builded a fane of imperishable rocks, a giant’s Tower of INFINITE THOUGHT, wherein the Titan dwelt, and will yet, if need be, dwell alone, emerging from it but at the end of every cycle, to invite the elect of mankind to cooperate with him and help in his turn enlighten superstitious man. And we will go on in that periodical work of ours; we will not allow ourselves to be baffled in our philanthropic attempts until that day when the foundations of a new continent of thought are so firmly built that no amount of opposition and ignorant malice guided by the Brethren of the Shadow will be found to prevail. But until that day of final triumph someone has to be sacrificed — though we accept but voluntary victims. The ungrateful task did lay her [i.e. H. P. Blavatsky] low and desolate in the ruins of misery, misapprehension, and isolation: but she will have her reward in the hereafter for we never were ungrateful.” (Master K.H., “The Mahatma Letters” p. 50-51)

“Nothing is more plain than that H. P. Blavatsky said, on the direct authority of the Masters, that in the last twenty-five years of each century an effort is made by the Lodge and its agents with the West, and that it ceases in its direct and public form and influence with the twenty-fifth year. Those who believe her will believe this; those who think they know more about it than she did will invent other ideas suited to their fancies.

“She explained, as will all those who are taught (as are many) by the same Masters, that were the public effort to go on any longer than that, a reaction would set in very similar to indigestion. Time must be given for assimilation, or the “dark shadow which follows all innovations” would crush the soul of man. The great public, the mass, must have time and also material. Time is ever. The matter has been furnished by the Masters in the work done by H. P. Blavatsky in her books, and what has grown out of those. She has said, the Masters have said, and I again assert it for the benefit of those who have any faith in me, that the Masters have told me that they helped her write The Secret Doctrine so that the future seventy-five and more years should have some material to work on, and that in the coming years that book and its theories would be widely studied. The material given has then to be worked over, to be assimilated for the welfare of all.” (WQJ, “The Closing Cycle”)

“I have also noted your thoughts about the ‘Secret Doctrine’. Be assured that what she has not annotated from scientific and other works, we [i.e. the Mahatmas; click here for an article on the true occult authorship of “The Secret Doctrine”] have given or suggested to her. Every mistake or erroneous notion, corrected and explained by her from the works of other theosophists was corrected by me, or under my instruction. It is . . . an epitome of occult truths that will make it a source of information and instruction for the earnest student for long years to come.” (Master K.H., “Letters from the Masters of the Wisdom” First Series, Letter 19, p. 51)

“At the close of each century a spiritual movement is made in the world by the Mahatmas, which begins with the last twenty-five years of the century and does not in that form begin again after the close of twenty-five years until the last quarter of the following period. . . . The Masters are governed by the law of action and reaction, and are wise enough always not to do that which might result in undoing all their prior work. The law of reaction applies as much to the mind of man as to physical things and forces. By going too far at any one time with the throwing-out of great force in the mental plane, the consequence would be that a reaction of superstition and evil of all sort would undo everything. . . .

“At the end of the twenty-five years the Masters will not send out in such a wide and sweeping volume the force they send during the twenty-five years. But that does not mean they will withdraw. They will leave the ideas to germinate in the minds of the people at large, but never will they take away from those who deserve it the help that is due and given to all.” (WQJ, “Will Masters’ Help Be Withdrawn in 1898 until 1975?”)

“The Master says that the T.S. [i.e. Theosophical Society] movement was begun by Them in the West by western people, and that it is not Their desire to turn it into a solely eastern movement nor to have us run after the present East and its exoteric teachers; . . . cyclic law requires the work in the West for the benefit of the world; . . . They find it very hard to break down the walls of theological and other prejudices in the East; that the Egos of the West include many who helped to make the religion, the philosophy, and the civilization of the ancient East; that the new race is being prepared for in the West, and to divert thought back to the teachers of to-day in the East would be dangerous; that many Initiates have remained with the West as Nirmanakayas [i.e. Bodhisattvas] for its help in its destiny, and that through the great work in the West the whole East as well as West will be benefited. . . . They also say that Nature’s laws have set apart woe for those who spit back in the face of their teacher, for those who try to belittle her work and make her out to be part good and part fraud; those who have started on the path through her must not try to belittle her work and aim. They do not ask for slavish idolatry of a person, but loyalty is required. They say that the Ego of that body she used was and is a great and brave servant of the Lodge, sent to the West for a mission with full knowledge of the insult and the obloquy to be surely heaped upon that devoted head; and they add: “Those who cannot understand her had best not try to explain her; those who do not find themselves strong enough for the task she outlined from the very first had best not attempt it”. The T.S. and its devoted members should so pursue the aim that the great work may at last be accomplished, so that when the next great Messenger shall arrive the obstacles that were found in 1875 will not be there, to be again overcome only through long years of effort.

“A distinct object H.P.B. ∴ had in view I will now on the authority of the Master tell you. The work of the dark powers and their conscious and unconscious agents is against this object. They wish to defeat it. It is an object of the highest value and of the greatest scope, unrevealed before by H.P.B. ∴ to anyone else that I know of, though possibly there are those to whom she hinted it. All her vast work in the West, with western people, upon western religions and modern science, was toward this end, so that when she comes again as Messenger — as hinted at in the Key to Theosophy — much of the preparatory work should have been done by us and our successors. It is, the establishment in the West of a great seat of learning where shall be taught and explained and demonstrated the great theories of man and nature which she brought forward to us, where western occultism, as the essence combined out of all others, shall be taught. This stupendous object the Black Lodge would prevent. And even the exoteric theological Brahman would also prevent it, because it will in the end obliterate that form of caste which depends alone on birth, for there will be developed those whose inner vision will see the real caste of the inner man and put him down in a lower one for his discipline if he is not truly in his place. . . . Shall her great object be worked against by us and its foundations overthrown? Never, if the vast powers of the Masters can be drawn to its support; never, if we are faithful to our pledges and to our trust.

“I also state, on the same authority, that H.P.B. ∴ has not reincarnated. That Ego is quite conscious and working toward the final accomplishment of the end in view, which depends very largely upon the members of the Theosophical Society, and on their loyalty. If the plotters succeed, the Black Lodge will win by turning our thoughts to the modern East with its Yogis and Fakirs, its hide-bound castes, its subtle and magnificently intellectual theology, its Hatha Yoga and all the dangers attending that.” (WQJ, “By Master’s Direction,” private esoteric circular letter, November 1894)

[This next excerpt helps to clarify what William Judge meant in the above by his potentially confusing usage of the term “western occultism.” He is not referring to historical western occultism (such as alchemy, Kabbalah, Rosicrucianism, Hermeticism, etc.) but to a new type of Occultism for the West and in the West. This new Western Occultism, which he first began mentioning in 1892, the year after HPB passed away, was to be initially largely derived from the Theosophical teachings of the 1875-1900 Cycle but was expected to greatly expand in both content and public prominence with the dawning of the 1975 Cycle. More can be read about this in William Q. Judge and The New Western Occultism.]

“The Theosophical movement was begun as a work of the Brotherhood of which H.P.B. is a member, and in which the great Initiate, who was by her called Master, is one of the Chiefs.

“It was started among Western people by Western people, the two chief agents being H.P.B., a Russian, and H. S. Olcott, an American. The place where it was started was also Western – the City of New York. . . .

“The fact is significant that the Theosophical movement was thus, as said, begun in the Western world, in the country where the preparations for the new root race are going on [i.e. the USA or North America, as first revealed by HPB in “The Secret Doctrine”], and where that new root is to appear. This was not to give precedence to any one race or country over another, or to reduce any race or country, but was and is according to the law of cycles, which is a part of evolution. In the eye of that great Law no country is first or last, new or old, high or low, but each at the right time is appropriate for whatever the work is that must be performed. Each country is bound up with all the others and must assist them.

“This movement has, among others, an object which should be borne in mind. It is the union of the West with the East, the revival in the East of those greatnesses which once were hers, the development in the West of that Occultism which is appropriate for it, so that it may, in its turn, hold out a helping hand to those of older blood who may have become fixed in one idea, or degraded in spirituality.

“For many centuries this union has been worked towards and workers have been sent out through the West to lay the foundations. But not until 1875 could a wide public effort be made, and then the Theosophical Society came into existence because the times were ripe and the workers ready. . . .

“It is not the desire of the Brotherhood that those members of the Theosophical movement who have, under their rights, taken up a belief in the messengers and the message should become pilgrims to India. To arouse that thought was not the work nor the wish of H.P.B. Nor is it the desire of the Lodge to have members think that Eastern methods are to be followed, Eastern habits adopted, or the present East made the model or the goal. The West has its own work and its duty, its own life and development. Those it should perform, aspire to and follow, and not try to run to other fields where the duties of other men are to be performed. If the task of raising the spirituality of India, now degraded and almost suffocated, were easy, and if thus easily raised it could shine into and enlighten the whole world of the West, then, indeed, were the time wasted in beginning in the West, when a shorter and quicker way existed in the older land. But in fact it is more difficult to make an entry into the hearts and minds of people who, through much lapse of time in fixed metaphysical dogmatism, have built in the psychic and psycho-mental planes a hard impervious shell around themselves, than it is to make that entry with Westerners who, although they may be meat eaters, yet have no fixed opinions deep laid in a foundation of mysticism and buttressed with a pride inherited from the past.

“The new era of Western Occultism definitely began in 1875 with the efforts of that noble woman who abandoned the body of that day not long ago. This does not mean that the Western Occultism is to be something wholly different from and opposed to what so many know, or think they know, as Eastern Occultism. . . . It has, as its mission, largely entrusted to the hands of the Theosophical Society, to furnish to the West that which it can never get from the East; to push forward and raise high on the circular path of evolution now rolling West, the light that lighteth every man who cometh into the world – the light of the true Self, who is the one true Master for every human being; all other Masters are but servants of that true One; in it all real Lodges have their union.” (WQJ, “Letters That Have Helped Me” p. 73-75)

“Occultism must win the day, before the present era reaches “Shani’s (Saturn’s) triple septenary” of the Western Cycle in Europe, in other words – before the end of the twenty-first century “A.D.”” (HPB, “Preliminary Survey” posthumously published)

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“There is no question anywhere as to who brought the message of Theosophy to the Western World, nor is there any reason to believe that the Messenger, H. P. Blavatsky, failed to deliver all that was to be given out until the year 1975 – the time stated by her for the advent of the next Messenger.” (Robert Crosbie, “The Friendly Philosopher” p. 413)

“For her [i.e. H. P. Blavatsky] to write definitely that another messenger would appear in the last quarter of the twentieth century was insurance against faithful Theosophists being deceived as to the occult status of any who might pose as “new revealers” before the cycle for further inquiry and deeper learning had arrived.” (“The Centenary Cycle,” “Theosophy” magazine, April 1942)

“Further, for the protection of true students against fraud, delusion, and charlatanism, it was unequivocally stated that between December 31, 1899, and the year 1975, no Master would either come himself, or send anyone to the Western world. This establishes the close of this particular cycle.” (“The Hundred Year Cycle,” “Theosophy” magazine, August 1931)

“But it is strongly hinted that in 1975 a greater mission will be undertaken; that the new Messenger will be empowered to demonstrate as well as teach — provided the intervening Theosophists are loyal to their trust. . . . Mr. Judge has seen fit to make a strong statement regarding the Messenger of 1975 being the same Initiate as in 1875.” (“The Hundred Year Cycle,” “Theosophy” magazine, August 1931)

“The Mission of H. P. B. linked to the cycles other than the 100 years cycle remains to be fulfilled [i.e. those “other cycles” refers largely to the new sub-cycle within the Kali Yuga or Dark Age, which new cycle HPB said would begin between 1897 and 1898, and the New (astrological) Age of Aquarius, indicated by HPB to begin sometime around the year 1900, replacing the Piscean Age; see Theosophy on The New Age of Aquarius for more on this]. If that Mission does not succeed at least in a measure, in the two decades from this day [i.e. by the summer of 1968] then a great darkness will overtake our humanity. The enemies ranged against Theosophists and Idealists are communalism in race, creedalism in religion, totalitarianism in politics. One danger is that these enemies wear [disguises] and are known as Communists and Socialists and religionists. The last is a real menace in this country of India. If practical application of Theosophical ideas and principles has not taken place so far, major share of blame rests on those of us who call ourselves students of Theosophy; for we have failed to purify and elevate our minds, to reject creedal and communal prides and prejudices, to give up social habits which do not square with the teachings of the Esoteric Philosophy. It is not, however, too late even today. A few courageous souls determined to live the Life, leaving alone the dead to bury their dead, can produce beneficence. The Rising Cycle will aid such Warrior souls if they utilize the magnificent truths enshrined in The Secret Doctrine; to do this we must use The Key to Theosophy and listen to The Voice of the Silence.” (B. P. Wadia, “The Cycle Moves On – Thoughts for Blavatsky Jayanti,” “The Theosophical Movement” magazine, August 1948)

“The fresh cyclic impetus will bring us face to face [in 1975], with the Theosophical “Judgement Day.” Will the U.L.T. have held to the Original Lines, studied and promulgated the Original Teachings, embodied the Original Impulse? That depends on the present-day Associates who become true companions of the Holy and Wise Masters and serve the Cause of Human Brotherhood according to Their Plan.” (B. P. Wadia, “The United Lodge of Theosophists: The Present and The Future,” “The Theosophical Movement” magazine, June 1955)

“Then, too, such Beings appear at the intersections of great cycles, as occurred between 1875 and [1900] when three great cycles intersected. The first five thousand year period of Kaliyuga, which began at the death of Krishna, the Teacher of the “Bhagavad-Gita,” was completed in this time. The hundred year cycle, when in the last twenty-five years of every century an effort is made by the Great Lodge, through Teachers or their disciples, to place better ideas before mankind was also in operation. The sun, during this period, passed from Pisces into Aquarius, and there, too, was a sign. The intersection of these three cycles, then, meant several things, but one signification was that in or about that period a Great Personage would appear on the earth, with such knowledge as the civilization and the mind of the time would allow. If we want to know who that Being was, we have only to think along the lines of our studies. The being known to the world as H. P. Blavatsky was known to the Masters by quite another name, as They stated, and the knowledge put forward by Her, or by Him, is what we know as Theosophy. . . . Religions, sciences, governments, and peoples were all changing. For that very reason the Great Personage came. The conditions were such as to permit that visit and make possible the greatest benefit from it. When old forms are changing, men’s minds are more open, and then is the time for the work that only great Beings can do. . . . The status of that Being is one great lesson which an understanding of the law of cycles should teach us. . . . The fact of the intersection of three cycles pointing to a very extraordinary event in the coming of a certain Personage lies at the root of an understanding of the whole philosophy. If we do not grasp the fact that the source of the philosophy is an actual knowledge, and realize that the Being who presented that knowledge knew it, and gave out all that could be given at this time, we have not got the first clue. With that clue, we can get more and more light in every direction; we can see what these things mean, for it actually tends to open what you might call the spiritual eye.” (Robert Crosbie, “Answers To Questions on The Ocean of Theosophy” p. 190-193)

“Is there any chance that a Messenger will not come in 1975? . . . That is entirely for us to decide. H.P.B. in the Fourth Message to the American Theosophists bade them be Theosophists, and work for Theosophy — the practical realization of which alone can save the Western world from selfishness and mere luxurious materialism. She said, “In your hands, brothers, is placed in trust the welfare of the coming century; and great as is the trust, so great is also the responsibility.” To whom was she speaking, if not to us? The coming of a new messenger depends upon the appropriate conditions, and unless we do our work of disseminating the fundamental ideas, and the nomenclature, the ground will not be ready.” (“Youth-Companions’ Forum,” “Theosophy” magazine, May 1931)

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This article may have raised more questions about various things. Please make use of the site search function (the magnifying glass symbol at the top of the page) and visit the Articles page to see the complete list of over 400 articles covering all aspects of Theosophy and the Theosophical Movement. Aside from those already linked to within this present article, two others which are related are The Final Mahatma Letter (of 1900) and William Q. Judge and The Masters of Wisdom.

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