To eliminate these menacing features and to safeguard the work of the Theosophical Movement for all time, Katherine Tingley presented to a number of the oldest members gathered at her home in New York on the night of January 13th, 1898, a new Constitution which she had formulated for the more permanent and broader work of the Theosophical Movement, opening up a wider field of endeavor than had heretofore been possible to students of Theosophy. One month later, at the Convention of the Society, held in Chicago, February 18th, 1898, this Constitution was accepted by an almost unanimous vote, and the Theosophical Society merged itself into the Universal Brotherhood and Theosophical Society. In this new step forward, she had the heartiest co-operation and support of the vast majority of the members throughout the world. Only a few were unable to accept the wider opportunity now afforded them and removed themselves from the ranks, seeking other fields in which to exploit their ambitious plans. The members were truly greatly relieved that the Constitution of the Society made it virtually impossible for agitators to remain members. The Society in order to fulfil its great mission must necessarily be unsectarian and non-political, and any attempts to use it for political purposes would be subversive of its high aims and have always been discouraged by our Leaders. As the years went on, it appeared that there were still a few not yet prepared to co-operate fully in the broader interests of the Society, and these finally dropped out.
THEOSOPHY IN PRACTICE
It is of interest here to quote our Teacher's own words regarding this time. In an article published in the Metropolitan Magazine, New York, October, 1909, she says:
Later, I found myself the successor of William Q. Judge, and I began my heart work, the inspiration of which is partly due to him.
In all my writings and associations with the members of the Theosophical Society, I emphasized the necessity of putting Theosophy into daily practice, and in such a way that it would continuously demonstrate that it was the redeeming power of man. More familiarity with the organization and its workers brought home to me the fact that there was a certain number of students who had in the early days begun the wrong way to study Theosophy, and that it was becoming in their lives a death-like sleep. I noticed that those who followed this line of action were always alarmed at my humanitarian tendencies. Whenever I reminded them that they were building a colossal egotism instead of a power to do good, they subtly opposed me. As I insisted on the practical life of theosophy, they opposed still more. They later exerted personal influence which affected certain members throughout the world. It was this condition which then menaced the Theosophical Movement, and which forced me to the point of taking such action as would fully protect the pure teachings of Theosophy and make possible a broader path for unselfish students to follow. Thus the faithful members of the Theosophical Movement would be able to exemplify the charge which Helena Petrovna Blavatsky gave to her pupils, as follows:
"Real Theosophy is altruism, and we cannot repeat it too often. It is brotherly love, mutual help, unswerving devotion to truth. If once men do but realize that in these alone can true happiness be found, and never in wealth, possession or any selfish gratification, then the dark cloud will roll away, and a new humanity will be born upon the earth. Then the Golden Age will be there indeed."
Here we find William Q. Judge accentuating the same spirit, the practical Theosophical life:
"The power to know does not come from book-study alone, nor from mere philosophy, but mostly from the actual practice of altruism in deed, word, and thought; for that practice purifies the covers of the soul and permits the divine light to shine down into the brain-mind."
THE PARTING OF THE WAYS
On February 18, 1898, at the Convention of the Theosophical Society in America, held at Chicago, Ill., the Society resolved, through its delegates from all parts of the world, to enter a larger arena, to widen its scope and to further protect the teachings of Theosophy. Amid most intense enthusiasm the Theosophical Society was expanded into the Universal Brotherhood and Theosophical Society, and I found myself recognized as its leader and official head. The Theosophical Society in Europe also resolved to merge itself into the Universal Brotherhood and Theosophical Society, and the example was quickly followed by Theosophical Societies in other parts of the world. The expansion of the original Theosophical Society, which Madame Blavatsky founded and which William Q. Judge so ably sustained, now called the Universal Brotherhood and Theosophical Society, gave birth to a new life, and the membership trebled the first year, and ever since that time a rapid increase has followed.
KATHERINE TINGLEY'S PRACTICAL HUMANITARIAN WORK
UNITED STATES GOVERNMENT GIVES ASSISTANCE
In 1898 Katherine Tingley established the International Brotherhood League, the department of the Universal Brotherhood and Theosophical Society for practical humanitarian work, and under its auspices rendered aid to thousands of soldiers at Montauk after the close of the Spanish-American War. Later she took a relief expedition into Cuba, the United States Government affording her free transportation for physicians, nurses, and supplies. Thus began her work in Cuba, which has resulted in the establishment of Râja Yoga Colleges at Santiago de Cuba, Santa Clara, and Pinar del Rio, and now in preparation at San Juan on the site of the famous battlefield which Katherine Tingley has recently purchased.