Returning to London from Paris, it became necessary to make a very clear and definite presentment of my change of views, and in the Reformer of August 4th I find the following: "Many statements are being made just now about me and my beliefs, some of which are absurdly, and some of which are maliciously, untrue. I must ask my friends not to give credence to them. It would not be fair to my friend Mr. Bradlaugh to ask him to open the columns of this Journal to an exposition of Theosophy from my pen, and so bring about a long controversy on a subject which would not interest the majority of the readers of the National Reformer. This being so I cannot here answer the attacks made on me. I feel, however, that the party with which I have worked for so long has a right to demand of me some explanation of the step I have taken, and I am therefore preparing a pamphlet dealing fully with the question. Further, I have arranged with Mr. R.O. Smith to take as subject of the lectures to be delivered by me at the Hall of Science on August 4th and 11th 'Why I became a Theosophist.' Meanwhile I think that my years of service in the ranks of the Freethought party give me the right to ask that I should not be condemned unheard, and I even venture to suggest, in view of the praises bestowed on me by Freethinkers in the past, that it is possible that there may be something to be said, from the intellectual standpoint, in favour of Theosophy. The caricatures of it which have appeared from some Freethinkers' pens represent it about as accurately as the Christian Evidence caricatures of Atheism represent that dignified philosophy of life; and, remembering how much they are themselves misrepresented, I ask them to wait before they judge."
The lectures were delivered, and were condensed into a pamphlet bearing the same title, which has had a very great circulation. It closed as follows:—
"There remains a great stumblingblock in the minds of many Freethinkers which is certain to prejudice them against Theosophy, and which offers to opponents a cheap subject for sarcasm—the assertion that there exist other living beings than the men and animals found on our own globe. It may be well for people who at once turn away when such an assertion is made to stop and ask themselves whether they really and seriously believe that throughout this mighty universe, in which our little planet is but as a tiny speck of sand in the Sahara, this one planet only is inhabited by living things? Is all the universe dumb save for our voices? eyeless save for our vision? dead save for our life? Such a preposterous belief was well enough in the days when Christianity regarded our world as the centre of the universe, the human race as the one for which the Creator had deigned to die. But now that we are placed in our proper position, one among countless myriads of worlds, what ground is there for the preposterous conceit which arrogates as ours all sentient existence? Earth, air, water, all are teeming with living things suited to their environment; our globe is overflowing with life. But the moment we pass in thought beyond our atmosphere everything is to be changed. Neither reason nor analogy support such a supposition. It was one of Bruno's crimes that he dared to teach that other worlds than ours were inhabited; but he was wiser than the monks who burned him. All the Theosophists aver is that each phase of matter has living things suited to it, and that all the universe is pulsing with life. 'Superstition!' shriek the bigoted. It is no more superstition than the belief in Bacteria, or in any other living thing invisible to the ordinary human eye. 'Spirit' is a misleading word, for, historically, it connotes immateriality and a supernatural kind of existence, and the Theosophist believes neither in the one nor the other. With him all living things act in and through a material basis, and 'matter' and 'spirit' are not found dissociated. But he alleges that matter exists in states other than those at present known to science. To deny this is to be about as sensible as was the Hindû prince who denied the existence of ice because water, in his experience, never became solid. Refusal to believe until proof is given is a rational position; denial of all outside of our own limited experience is absurd.
"One last word to my Secularist friends. If you say to me, 'Leave our ranks,' I will leave them; I force myself on no party, and the moment I feel myself unwelcome I will go.[[29]] It has cost me pain enough and to spare to admit that the Materialism from which I hoped all has failed me, and by such admission to bring on myself the disapproval of some of my nearest friends. But here, as at other times in my life, I dare not purchase peace with a lie. An imperious necessity forces me to speak the truth, as I see it, whether the speech please or displease, whether it bring praise or blame. That one loyalty to Truth I must keep stainless, whatever friendships fail me or human ties be broken. She may lead me into the wilderness, yet I must follow her; she may strip me of all love, yet I must pursue her; though she slay me, yet will I trust in her; and I ask no other epitaph on my tomb but
"'SHE TRIED TO FOLLOW TRUTH.'"
Meanwhile, with this new controversy on my hands, the School Board work went on, rendered possible, I ought to say, by the generous assistance of friends unknown to me, who sent me, £150 a year during the last year and a half. So also went on the vigorous Socialist work, and the continual championship of struggling labour movements, prominent here being the organisation of the South London fur-pullers into a union, and the aiding of the movement for shortening the hours of tram and 'bus men, the meetings for which had to be held after midnight. The feeding and clothing of children also occupied much time and attention, for the little ones in my district were, thousands of them, desperately poor. My studies I pursued as best I could, reading in railway carriages, tramcars, omnibuses, and stealing hours for listening to H.P.B. by shortening the nights.
In October, Mr. Bradlaugh's shaken strength received its death-blow, though he was to live yet another fifteen months. He collapsed suddenly under a most severe attack of congestion and lay in imminent peril, devotedly nursed by his only remaining child, Mrs. Bonner, his elder daughter having died the preceding autumn. Slowly he struggled back to life, after four weeks in bed, and, ordered by his physician to take rest and if possible a sea voyage, he sailed for India on November 28th, to attend the National Congress, where he was enthusiastically acclaimed as "Member for India."
In November I argued a libel suit, brought by me against the Rev. Mr. Hoskyns, vicar of Stepney, who had selected some vile passages from a book which was not mine and had circulated them as representing my views, during the School Board election of 1888. I had against me the Solicitor-General, Sir Edward Clarke, at the bar, and Baron Huddleston on the bench; both counsel and judge did their best to browbeat me and to use the coarsest language, endeavouring to prove that by advocating the limitation of the family I had condemned chastity as a crime. Five hours of brutal cross-examination left my denial of such teachings unshaken, and even the pleadings of the judge for the clergyman, defending his parishioners against an unbeliever and his laying down as law that the statement was privileged, did not avail to win a verdict. The jury disagreed, not, as one of them told me afterwards, on the question of the libel, but on some feeling that a clergyman ought not to be mulcted in damages for his over-zeal in defence of his faith against the ravening wolf of unbelief, while others, regarding the libel as a very cruel one, would not agree to a verdict that did not carry substantial damages. I did not carry the case to a new trial, feeling that it was not worth while to waste time over it further, my innocence of the charge itself having been fully proved.
Busily the months rolled on, and early in the year 1890 H.P.Blavatsky had given to her £1,000, to use in her discretion for human service, and if she thought well, in the service of women. After a good deal of discussion she fixed on the establishment of a club in East London for working girls, and with her approval Miss Laura Cooper and I hunted for a suitable place. Finally we fixed on a very large and old house, 193, Bow Road, and some months went in its complete renovation and the building of a hall attached to it. On August 15th it was opened by Madame Blavatsky, and dedicated by her to the brightening of the lot of hardworking and underpaid girls. It has nobly fulfilled its mission for the last three years. Very tender was H.P.B.'s heart to human suffering, especially to that of women and children. She was very poor towards the end of her earthly life, having spent all on her mission, and refusing to take time from her Theosophical work to write for the Russian papers which were ready to pay highly for her pen. But her slender purse was swiftly emptied when any human pain that money could relieve came in her way. One day I wrote a letter to a comrade that was shown to her, about some little children to whom I had carried a quantity of country flowers, and I had spoken of their faces pinched with want. The following characteristic note came to me:—
"MY DEAREST FRIEND,—I have just read your letter to — and my heart is sick for the poor little ones! Look here; I have but 30s. of my own money of which I can dispose (for as you know I am a pauper, and proud of it), but I want you to take them and not say a word. This may buy thirty dinners for thirty poor little starving wretches, and I may feel happier for thirty minutes at the thought. Now don't say a word, and do it; take them to those unfortunate babies who loved your flowers and felt happy. Forgive your old uncouth friend, useless in this world!