Annie Besant in India

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In July 1924, at the Queen's Hall in London, the Golden Ju- bilee of Annie Besant's public work was celebrated. C. Jinarājadāsa, who was at the time in Adyar, Madras, India, quoted from a telegram he received concerning the occasion which said: 'I am amazed... this is no narrow Jubilee; it is the history of the past fifty years.' A num- ber of her former colleagues were there, including the MP George Lansbury.

From the Irish struggle to Home Rule for India, from fiercely fighting social injustice and inequality in England to tackling child marriage in India, from exposing the hypocrisy of the upper classes in London towards the appalling poverty of its East End, from be- coming Madame Blavatsky's successor (according to Blavatsky's own words) to being elected President of the Theosophical Society (TS) and an open target for malice and unending misrepresentation, even to this day, Annie Besant made history.

Most public figures retain a form of protective shield, even in these days of electronic media. Annie Besant's public work was direct, open, uncompromising, relentless and effective. Her protec- tive shield, if there was one, was a sound, calm and life-altering unselfishness. As a deep student of the Bhagavad Gitā, she knew that only selfless action can transform the mind and therefore the world.

Her Autobiography, published in 1893, narrates her personal journey as it happened and provides compelling evidence that un- selfishness and a profound sense of justice were the driving forces of her life, much before she joined the Theosophical Society. She was portrayed during the serious institutional crises in the TS, in a similar way as in the Judge and the Leadbeater cases, as a power- hungry, deluded, ambitious and weak woman. Her accusers had a psychological need to thus portray her as such, for at every step she was making her own decisions without fear or favour. However, life shows that smearing a leader that does not work for self eventually backfires.

As an example, two scholars in our century (Daniel H. Cald- well' and David Reigle²) presented unbiased, technical and scholarly evidence that the Third Volume of The Secret Doctrine, published by Annie Besant in 1897, with the notes which were left behind by Madame Blavatsky in her care, was indeed the work of the author of The Secret Doctrine and not an adulterated text. For publishing it she endured widespread abuse and malice from Theosophical groups in different parts of the world, not affiliated with the International Headquarters at Adyar. The abuse continued in the twentieth century through books, magazines, journals, blogs and websites, and it con- tinues even today.

As President of the Theosophical Society she spearheaded an unprecedented popularization of Theosophy. Her books became widely popular, bringing the message of Theosophy to remote cor- ners of the globe. The TS expanded its presence to countries in which it did not exist before. She helped in making the light of Theosophy shine far and wide.

Annie Besant (1847-1933) distinguished herself in England as a fierce social reformer and fighter for social justice. After reviewing H.P. Blavatsky's magnum opus, The Secret Doctrine, she rediscovered Theosophy and joined the Theosophical Society in May 1889. She first came to India in 1893 and made India her home, travelling the length and breadth of the country and attracting thousands to her message of Brahmavidyā (Divine Wisdom).

This book focuses on Annie Besant's work in India and for India. It includes a description of her passage from England to India, her work for Indian education, her accomplishments as President of the Theosophical Society, and her introduction of J. Krishnamurti to the world as the vehicle of a new teaching to humanity. It also presents her inspiring vision for India, and her brave work towards Home Rule for India.

The Sanskrit word vajrasattva, 'diamond soul', was once applied to Annie Besant. She combined in her person dauntless determination with compassion for all those who suffer. She saw India as the spiritual Mother of the world and worked for its spiritual, social and political regeneration throughout her active life.