Theos-Talk Archives (August 1997 Message tl00682)

	There was a time when K. couldn't attend the board meetings of
his foundation nor could he gain access to his original manuscripts
that he hand-wrote (which were later published as books & tapes).  That
was when a Theosophist named Rajagoppel (commonly called Raja) was K.'s
assistant.  Nityananda, K.'s deceased brother and Raja were very close
friends.  So out of respect for his brother, K. appointed him to help
him run his foundation.

	However, Raja was constantly belittling K. at the board
meetings and objected to K.'s input concerning the foundation.  Raja
eventually didn't allow K. to attend the meetings at all.  Raja would
schedule so many talks in a year that it was taking its toll on his
health to the point where K. had to cancel some of the talks, and Raja
became furious at K. for it.  

	Raja began scheduling talks without also providing K. with 
adequate lodging & meal provisions.  So K. had to ask friends in the
area for a place to stay and meals.  But when he didn't know anyone in 
the area, he had to stay in unsanitary shacks and sometimes not eat in
some countries.  When K.'s friends learned of what Raja was doing, they
appealed to him to use the foundation's funds to provide K. with basic 
lodging needs.  Raja refused.  So his friends looked after his needs 
until he was well enough to continue his public talks.

	But prior to K. founding that organization, he had disbanded
the Order of the Star in the East.  It was presented to him to head 
by the Theosophical Society, a sector headed by Charles Leadbeater and
Annie Besant.  They groomed him to become the next "world teacher"
on behalf of Theosophy.  K. made an astonishing announcement in 1929.
He announced that he would no longer promote or support any organiza-
tion that advocated any form of psychological "becoming".  For, it was
the very source of conflict, crime or warfare plaguing humanity.  

	Shortly thereafter, he established a non-profit foundation for
the purpose of educating people about the nature of the psyche and how
it creates and perpetuates conflict, sorrow and unnecessary hardship.
All of the book sell's revenue and other donations were suppose to be
used for the purpose of making these explorations and observations 
available to those interested in investigating themselves and inquiring 
into the possibility of radically changing the way that they live.

	Because K. was kept out of the business affairs of his own
organization, he was not aware of how the funds were being allocated.
He would go to Raja and try to reason with him to let him know what was
going on, but Raja continued to stone-wall him.  K.'s friends advised
him to legally regain access to his foundation by taking Raja to court.
But K. considered Raja to be a long-time friend with misguided notions
who would eventually come around and do the right thing.  So K. waited
patiently for several years for Raja to reconsider what he was doing
before he would be forced to take drastic measures and sue Raja.  But,
Raja continued to secretly operate K.'s foundation.

	However, when K. learned that Raja had been misappropriating
the funds by giving them to the Theosophical Society (helping them to
promote psychological "becoming"), he reconsidered taking Raja to court.
In Mary Lutyens' biography of K., "The Awakening Years", K. had said
that he owed the people who bought his books and contributed money to
his foundation a debt to set things right.  Otherwise, he would be 
helping Raja and the Theosophical Society to defraud the public.  For,
K. would be using the funds in a manner that he said he wouldn't--to
promote psychological "becoming".

	Therefore, K. sued Raja in order to retrieve his original
handwritten manuscripts and the right to oversee his foundation to 
make sure the funds would be used for educational reasons regarding 
the ego's nature.  When K. was called to testify in court, he calmly
described the situation to the judge and answered all questions to
clarify any vague issues.  After all the concerned parties testified,
the court found in K.'s favor.

	Throughout this grievous ordeal, K. had not condemned, opposed
or ridiculed Raja.  He attempted to reason with Raja to return his
manuscripts (which were taken without K.'s knowledge or permission),
to voluntarily return the (misappropriated) funds and to lift his band
on his attending the board meetings.  Raja responded by loudly protest-
ing against K.'s requests, which others in the household could often
overhear.  So K. would leave and ponder what he would do regarding the
situation.

	K. continued holding talks and publishing books that was a 
record of those talks.  After the trial began, K. stopped trying to 
reason with Raja, who became increasingly consumed by fury, and left him 
alone until the suit was settled.  K. also could not open additional 
schools until the suit was settled, as well.  In the "Years of Awakening" 
book by Mary Lutyens, K. said that when Raja came to him to return his
manuscripts, upon court order, Raja said that he only did it because he
wanted K. to continue to promote and support the Theosophical Society's
beliefs and ideals.  [The old "ends justifies the means" speech.]  K. then 
took his manuscripts in silence and watched Raja leave his presence for 
the last time.     

	Events reveal how we relate to one another and also reflects
if we are internally in conflict.  The overall outcome of these ordeals
also show if one, who purely observes themselves, will lose what is
rightfully theirs.  And it shows that as long as at least one person
is facing conflict intelligently that bloodshed can be averted (that 
is especially the case for the individual who is *facing* unpleasant
inward truths without resisting them).  So physical security is then
preserved/protected.  

	Raja fought against K.'s new way of approaching life after
dropping Theosophy (and all ideological pursuits) in an effort to 
coerce and persuade K. to return to the fold.  K., on the other hand,
did not tell Raja that he was obligated to help him run his newly 
established foundation (that had no ties to the Theosophical Society).
He was free to leave at any time.  But Raja wanted to exploit K.'s fund 
raising endeavors for Theosophical purposes and also to be highly regarded 
by the Theosophical elite, so he refused to leave K.'s foundation and also 
return K.'s work (that he published and collected money from the sells).

	K. observed the observer within as Raja said and did things to
stimulate his ego (the desire to oppose his opposer by trading insults
and innuendos) without resisting or running away from what he was feel-
ing.  So, without lashing out against the opposer, the freedom to watch
this emotional movement unfold both inwardly and outwardly manifested in
the form of K. being *free* to legally regain access to his work, attend
board meetings and have supervision over the foundation's funds and 
their allocation.

	Transformation of the inner state of affairs determines the
outward state of affairs.  And that reveals what psychological 
conflict (opposition) produces and what understanding of it produces.  

	There's no need to fight against, condemn or oppose that which
is false (hostility) anymore than to pluck at dead leaves on a tree.
For, the dying leaf will continue withering and dying on its own 
accord until it naturally falls away from the thriving portion of the
tree [as was seen in the example of K. & Raja/the Theosophical Society].

	In opposing the opposer, one gives energy and sustenance and 
preserves the petrified psychological inertia of the ego's cultivation 
of conflict.  Without responding to opposition, aggression or ridicule
with more of the same, it sooner or later will burn itself out like 
a nova that suddenly increases its light output tremendously and then
fades away into its former obscurity.           

			Valerie 
			vlombard@lombard.cyberverse.com

--------------21767B58200B--