Warnon’s Biographical Notes

A set of unfinished biographical notes for Leadbeater by Maurice Warnon (1937-2011) provides some imaginative details. Warnon was a bishop of the Liberal Catholic Church, formerly Regionary Bishop for The Netherlands, who resigned to participate in a dissident Liberal Catholic Church, of which he became Presiding Bishop. The following is an extract from the biographical notes:

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The Leadbeater Family.

The Leadbeater family was Norman French in origin, with the name Le Bâtre (the builder), later Englicised to Leadbeater. The senior branch of the family settled in Northumberland, England; whence a junior branch established itself in Ireland. Some facts about this junior branch are given in the two volume of The Leadbeater Papers. The senior branch followed the fortunes of “Prince Charles” Stuart and became Jacobite; from that day on – though they later became loyal subjects of the British Crown – it was the custom of the family to christen the eldest son “Charles”.

Charles Webster Leadbeater was born on the 17th of February 1847. During his childhood, he and his younger brother travelled to Brazil, where their father supervised the construction of a railroad. His father, during his stay, contracted a tropical disease and the boy died just before the family returned to England, and his brother died accidentally.

Leadbeater’s Ministry in the Church of England.

Charles W. Leadbeater’s father died while his only surviving son was a teenager. The family was well-to-do, but a few years later, they lost all in the collapse of a great bank. This necessitated the young man going to work as early as possible. For a while he was a clerk in the well-known bank of William Deacons & Co., but the work was naturally cramping and uncongenial. Leadbeater was then very “High Church” in his ecclesiastic leanings, and was closely associated with the work of the Church of All Saints, Margaret Street, London. As his uncle had much influence in ecclesiastical circles, it seemed logical that the nephew should enter the Church. The Rev. W.W. Capes was Leadbeater’s uncle and the Rector of the parish of Bramshott, Liphook, Hampshire. He was also an Oxford “don”, being the Reader in Ancient History in the University, fellow and tutor of Queen’s College and of Hertford College, Junior Proctor, Select Preacher and Public Examiner. After the usual studies, the young Charles was admitted as Deacon by Bishop Harold Browne of Winchester on December 22, 1878, and ordained to the Priesthood on December 21, 1879, at the Parish Church of St. Andrew, Farnham, Surrey by Harold Browne, Bishop of Winchester. In the 1870’s Charles Leadbeater was a teacher at the school attached to Trinity Church in Tottenham, North London. He also officiated as Superintendent. He lived with his mother and is remembered as a bright and cheerful and kindhearted man. A testimony of his work is provided by one of his students, Mr. A.W. Throughton, sixty years later. (see his letter dated June 16, 1934 .)

When admitted as Deacon, the Rev. Charles Leadbeater was authorized to act as a curate in a parish in Hampshire called Bramshott, and lived with his mother at a cottage called “Hartford”, about a quarter of a mile from the small village of Liphook. The Rector of the parish was the Rev. W.W. Capes of course; his wife was Charles’ aunt. The other curate of the parish was Mr. Kidston who was married and lived further along the same road. There was also an old lay reader in the parish. When he died another curate named Mr. Cartwright came and shared the cottage with Leadbeater, now living alone after his mother’s death. During term time, the Rector was often away at Oxford on his University work, and the routine work of the large parish fell largely upon the two, later three, curates. The young Leadbeater was a very active minister. He opened several local branches of clubs and societies associated with the Church of England: first a local “study” clubs for boys, later the “Union Jack Field Club”, then the “Church Society”, and finally “The Juvenile Branch of the Church of England temperance Society” in March 1884. Astronomy was a favorite hobby of Leadbeater at the time, and owned a 12″ reflector telescope. During an eclipse of the moon, he saw a shadow that was noticeable before the eclipse fairly started, and wrote some paper as to this, and it was found to be, in all probability, the shadow cast by the Andes. At one point of time, Charles Leadbeater used to go to a good few spiritualistic séances in London and met William Eglinton, a famous spiritualistic medium and reported some of his experiences with this medium . He also organized meetings in his own cottage. It is through Spiritualism and psychic phenomena that Leadbeater came to discover Helena Petrovna Blavatsky and the Theosophical Society after reading the book “The Occult World” of A.P. Sinnett. He joined the Theosophical Society on November 21, 1883 at the same time as Prof. William Crookes, an eminent scientist, and his wife.. On November 3rd., 1884, Leadbeater invited the members of his parish to his cottage and treated them with a fireworks display, with tea and with cake. After the fireworks were over, he gave all his belongings (and his beloved cat “Peter”) to three boys of the village. He took the early train in the morning of the 4th of November to London, and left everyone (the boys excepted) in ignorance. This event, and a few others were reported by one of the three boys named James (Jim) W. Manley , who became a sailor, and later a planter in Papua. He died in 1939. One of the last ‘arrangements’ Leadbeater made before leaving was to make certain payments on behalf of young Jim Manley, so that he could be entered as a cadet in the Mercantile Marine in one of the principal lines, for the boy’s parents were not well off, and were unable to help their younger son to realize his dreams of becoming a sailor. Leadbeater left London the same evening for Marseille and reached it at 6 the next morning, and went on board of a French steamer for Alexandria. He embarked for a new life on a British steamer for Madras, in Port Said, in the company of Madame Blavatsky, after a journey by train, via Cairo. To many, the unexpected departure of Charles Leadbeater from Bramshott, abandoning his congregation and his career, may look like desertion.

However, his attitude is in concordance with what Leadbeater deeply believed in at the time. He had tried on March 3, 1884 to establish a form of communication with the Masters, as they were described by H.P. Blavatsky. He tried to use the “spirit guide” of Mr. Eglinton to dispatch a letter by an elaborate procedure , but no reply came for months. When he came to say goodbye to Madame Blavatsky just before he departure on October 30th and stayed the night with Mr. and Mrs., A.P. Sinnett, she informed him that his letter of March 3rd has been seen by the Master. On the morning of October 31st, Leadbeater returned to Bramshott by the 11.35 train from Waterloo Station in London, he found out that the reply from the Master has arrived to his home, and it is the content of that letter that made him decide to put an end to his career in England

The full text of the “Biographical Notes” can be found on-line at: http://kingsgarden.org/English/Organizations/LCC.GB/LCIS/Scriptures/Liberal/Leadbeater/Leadbeater.htm


John Moynihan Tettemer

One of the more interesting men ordained as a bishop by Leadbeater was John Moynihan Tettemer (1876-1949).

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“For 25 years John Tettemer lived behind the cloistered walls of one of Catholicism’s most austere religious orders. As Father Ildefonso he rose to the Church’s loftiest heights, finally becoming Consulator General of the Passionist Order at the unprecedented age of 38.

A confidant of Popes, a brilliant and respected teacher, his future promised greatness. Yet he abandoned it all, breaking through the monastic wall to total insecurity as a middle-aged child in harsh realities of another world he had barely known.

John Tettemer left because his life as a monk was no longer tenable. He had suffered a loss of intellectual innocence for which the Church’s anciently reasoned responses no longer sufficed: “My conscience forced the decision upon me.”

Here is the unforgettable story of the birth, growth and death of a monk — and the “rebirth” of a man secure in his mind and free in his own conscience.”



Tettemer’s partial autobiography, “I was a Monk”, does not refer to his reception into the Liberal Catholic Church, nor to his ordination as a Bishop. A brief account of both events is found in: John Tettemer “A Bishop’s Pilgrimage” in “Communion” (Sydney) 1980.

Tettemer also offer an appraisal of Leadbeater’s important to Christianity: John Tettemer “C.W. Leadbeater: His Influence on Christianity” “The Liberal Catholic” February, 1927.

In 1928 Tettemer married Ruth Elizabeth Roberts (1905-1982), the niece of Leadbeater’s personal physical and wealthy benefactor, Dr Mary Rocke, who had brought her to Sydney to be spiritually developed by Leadbeater. Ruth one of the girls who lived at The Manor in the 1920s. She travelled widely with the group of Theosophists accompanying Krishnamurti, who was rumoured to be in love with her. Both Tettemer and his wife seem to have followed Krishnamurti following his dissolution of the Order of the Star in the East.

Tettemer was ordained a bishop at Sydney in 1926 by Leadbeater, assisted by F.W. Pigott, I.S. Cooper and G.S. Arundale. He was thereafter essentially an inactive bishop, and had a career in America playing small roles in cinema productions.

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See: John Tettemer  “I was a Monk; the autobiography of John Tettemer” edited by Janet Mabie, with a foreword by Jean Burden and an introduction by John Burton New York, Knopf,1951; reprinted Natl Book Network, Re-Quest Books,1981


Digital version available on-line at: https://babel.hathitrust.org/cgi/pt?id=mdp.39015012897669;view=1up;seq=11



Norna Kollerstrom on Leadbeater


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Miss Norna Kollerstrom Morton, an official lecturer of the Theosophical Society  in Australia, in addressing a public meeting last night, said that for over ten years she had been a pupil of the eminent, though much maligned, Theosophical leader Bishop C. W. Leadbeater. She desired to inform her audience about her revered teacher and gave an outline sketch of his life. As a descendant, from the Emperor Charlemagne, he had a noble lineage dating from the eighth century, and all were impressed by the courtliness of this true aristocrat.

From the age of 13 when he walked alone across South America, until now, Bishop Leadbeater’s life had been full of fascinating experiences. During a rising among the Indians in South America he joined his father in defending the European Settlement, and his younger brother was killed in cold blood, by one of the leaders. The boy Charles vowed revenge for this deed and it happened that he had later the opportunity of meeting and fighting with this opponent, but just as he, was about to drive home the sword in his hand was stayed, by a vision of his dead brother, which appeared before him. This was the first encounter with a ghost by this youth, who later made such an exhaustive study of spiritualistic phenomena.

Returning to England, he went in due course to Oxford, but his career there was short, owing to a notable bank smash, which ruined so many of the great families in England.

A short time ad a bank clerk followed, and then he took orders in the Anglican Church. As a worker in St. Ethelberga and St.Alban’s Holborn, he passed several years, being ordained as priest in 1879.

It was during this period that he first heard Mrs Annie Besant speak as a Freethinker, attacking the superstitions taught in the name of Christianity, little thinking then that he would collaborate with this remarkable woman later in working for the Theosophical Society.

Spiritualism was a subject that interested Mr Leadbeater for many years. He personally travelled over the whole of Europe, investigating every kind, of spiritualistic phenomenon, even going to Transylvania to encounter vampires and werewolves.

The Morning Bulletin (Rockhampton, Queensland) 14 August 28

It is probably unnecessary to note that the descent from Charlemagne and the “noble lineage”; the walk “across South America” at the age of thirteen; the excitement of the “rising among the Indians in South America”; the murder of the (non-existent) brother; the short time at Oxford; the loss of the family fortune in the bank “smash”; the time at St. Ethelberga and St. Alban’s, Holborn; and the travels “over the whole of Europe”, let alone the visit “to Transylvania to encounter vampires and werewolves” are all elements of fiction fabricated by Leadbeater and, naively, repeated by Mrs Kollerstrom Morton.

Norna Kollerstrom (b. 1905) was the daughter of the eminent Sydney Theosophist, Gustav Kollerstrom, and his wife, Mary Gertrude Kollerstrom (nee Hill), and the sister of Oscar Kollerstrom (b.1903), a leading boy pupil of both Leadbeater and Wedgwood, and Edith Kollerstrom (b. 1906). In 1928 she married Harold Morton, another of Leadbeater’s leading pupils, and later a priest of the Liberal Catholic Church and General Secretary of the Theosophical Society in Australia.

See her autobiography: Norna Kollerstrom Morton Hands Full of Life: Reflections and Anecdotes Springwood, N.S.W.: Butterfly Books, 1993




Truth and Other Unauthorized Sources

Truth was a newspaper published in Sydney, Australia. It was founded in August 1890 by William Nicholas Willis and its first editor was Adolphus Taylor. In 1891 it claimed to be “The organ of radical democracy and Australian National Independence” and advocated “a republican Commonwealth created by the will of the whole people”, but from its early days it was mainly a scandal sheet.

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In the 1920’s Truth gave considerable space to Leadbeater, Theosophy and associated movements (like the Liberal Catholic Church) and ventures (including The Manor and the Star Amphitheatre). Although its style was highly critical and often sarcastic, the newspaper obviously had access to “inner sources” and published, usually accurately, details of the inner workings of the Theosophical Society in Sydney.

Truth can be searched and digital copies accessed at: http://trove.nla.gov.au/


In this, Truth was supplemented by Dawn in Sydney (1921-1924) – available on-line at: http://theosophy.katinkahesselink.net/dawn/ an independent Theosophical publication in Sydney;

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The O.E. Library Critic in the USA – issues for 1922-1940 available on-line at: http://blavatskyarchives.com/stokesoelc/stokes_list.htm; issues for 1911-1942 available on-line at: http://www.iapsop.com/archive/materials/o_e_library_critic/ – and

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The Theosophic Voice in the USA (1908-1909) – available on-line at: http://www.iapsop.com/archive/materials/theosophic_voice/

These three publications also obviously had ready access to “inside sources”.

Critics often commented on the fact that, although various Theosophical authorities denounced the “traitors within” who provided esoteric material for such publications, neither Besant nor Leadbeater, despite their claims of great psychic powers, were ever able to identify the “whistleblowers” or to prevent them from “leaking secrets”.


“Truth” and the Leadbeater Threat

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“Truth” and the Leadbeater Threat


Good Friday the Great Easter Theosophical Convention opened in Sydney. Bishop Leadbeater is to carry on his great hoodwinking hypnotising campaign.

DELEGATES and visitors from all parts of the world— representing no fewer than 32 countries — the flower of intellect and position in the movement, have flocked to this city to listen to the words of wisdom falling from the lips of Age and Prestige and tomfoolery and to lend support to, and to extend, the ramifications of the cult and the occult.

This is one of the most momentous conventions in the Australian history of the body, precursing, as it does, the advent of the New Messiah, or Krishnamurti, the World Teacher.

‘Conditions’ are especially auspicious for the gathering, the influence of which has stretched out, tentacle like, and drawn hither many leading spirits from the four corners of the globe.

Even in the absence of Mrs. Annie Besant, a tremendous enthusiasm is being evinced in proceedings, and a thrill of anticipation has been registered throughout the length and breadth of the movement, a thrill that in ‘Truth’ of the coming of the Lord.

Expectation has been at fever pitch, and the fact that new rules and regulations have been imposed to preserve the secrecy of the meetings, has added yet another touch of interest and excitement to proceedings.

But there is one fly in the ointment of satisfaction— one blot in the clear amber of content.

Gloom – deep, dark, dank, impenetrable. Leadbeater, on whom eyes are turned in intense expectation. The cunning has dropped from his fingers. His powers of concentration have met with a hiatus— slipped, as it were. ‘Dark Forces’ have thrust themselves between the episcopal presence and the object of his hypnotic machinations – “Truth” – his ‘passes’ have become futile. There is now talk of making “Truth” the official organ of the body.

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On Monday evening, when an overcrowded congregation assembled and hundreds of chairs had to be requisitioned to provide seating accommodation for the influx of delegates and visitors, Bishop Leadbeater uplifted his voice in a wail of distress.

‘Unhappily,’ he moaned, ‘we are still in the throes of the great upheaval, still under the malign influence of the Dark Forces.

‘But as surely as the sun rises and sets,’ he added, with dramatically uplifted hand— ‘so shall these slanders be silenced.’

‘It is only another test to our faith, courage and loyalty to our Beloved President, and it behoves you and me to see we are NOT found wanting.

‘However,’ continued he, for the enlightenment of the throng and for the conversion of those who might be inclined to doubt the efficacy of his hypnotic powers, ‘you will feel happy to know that “Truth” will not gain admission to our convention, unless’— here the Bishop paused to give full weight to his remarks, and his glance wandered searchingly over the listening assemblage— ‘unless there is a traitor in our midst!’

A spasm of excitement ran through the building. Everybody looked suspiciously at everybody else. The silence was so deep that the fall of the proverbial pin would have sounded like a thunderclap.

Then the Voice rolled on: ‘Our minds are firm on this point— neither to the convention of the Great Co-Masonic meeting on Saturday evening next will ANYONE be admitted unless on production of his or her passport. So, please, be sure and see that you come with these passports.

‘Also. I wish to tell you that shortly the Rev Laurence Burt, who has done so much for us, will be duly consecrated Bishop, to help take some of the work.

‘We have appointed Mr. George Dempster officer in charge,’ proceeded the speaker, making assurance doubly sure, ‘and no one will he allow to pass him unless armed with his or her passport.’

Having thus delivered his final word regarding precautions against the intrusion of spies into the sacred circles, Bishop Leadbeater retired in favor of his coadjutor, Bishop Arundale, general secretary.

This was a most unusual happening, and caused something of a sensation. Bishop Arundale rarely speaks on these occasions, but leaves that duty to his ecclesiastical superior.

Arundale’s manner was calm – deliberate. Speaking very slowly, and allowing every word to sink in. he informed his collective hearers that he was yearning to have a little heart to heart talk, on all his own, and expressed the desire that each individual member would take his remarks to heart.

Lifting an impressive finger, he declared that he ‘meant every word he had to say,’ and immediately proceeded to give it to his hearers, hot and strong.

‘We are going through a critical time – very critical’ — said Arunda1e. ‘But I want each of you here present to realise that if you were BIG ENOUGH the things that are happening round us would NEVER happen.

‘It is because you are for the most part small and petty that the Dark Forces are working as they are.

‘You must GIVE ALL – EVERYTHING – for the work. PERSONALITY does not pressure the outcome of SMALLNESS in vision.

‘WE are the precursors of the coming earth, but unless we give ALL, we must expect these attacks.’

In parentheses, Arundale is rather an adept in the art of appealing to the Australian section to ‘Give.’ He has just launched a triple appeal to this section, which, composed largely of wealthy members, as it is, has already been over-generous with its cash.

One of the just-launched appeals aims at £3000 for Mrs. Annie Bnsant; a second is for £6000 for the New Messiah, Krishnamurti — who appears, to the unregenerate, to require substantial ‘perks’ for the trouble of saving the world from itself.

Continuing his remarks, Arundale attested to the splendid indifference of Leadbeater to the attacks of “Truth.”

‘Our revered Elder Brother (indicating that august personnage) is NOT perturbed by these vile slanders, and in his OWN GOOD TIME will take the steps necessary to put an end to it all.

‘You must NOT be impatient of results – they will come. In the meantime,’ he bleated, working up to a grand climax on the ‘give’ motif. ‘Give of your ALL, of your BEST, to our great and noble leaders, Leadbeater and Annie Besant, who have braved so much for each and every one of us.

On the subject of giving – a prominent Theosophist who bought the Garden School at Balmoral – it was formerly known as the Morven Garden School to liquidate the heavy debt on the property, afterwards handed it back to the Theosophists, who appointed Miss Mc Donald, Right Worshipful Master of Lodge Osiris Ra, of Co-Masonry, as its presiding genius.

Surely it is time that Leadbeater and his spurious episcopal offsiders, put a stop to the childish nonsense of imposing on credulous members of their congregations the belief that the press can be silenced and the spotlight of publicity diverted from their actions by hocus pocus methods. We have emerged from the superstition of the middle ages, and the normal child of six has ceased to believe in bogies.

It is an insult to the intelligent and sincere followers of Theosophy to be put in a class with morons, and the wonder is that Leadbeater and his supporters are tolerated in a community that prides itself on its emancipation from moth-eaten traditions of occultism and witchcraft.

At all events, despite Leadbeater’s confidence in the efficacy of his hypnotic ‘passes’ “Truth” flips its fingers in the face of danger – and prints further details of what goes on ‘within the ‘inner sanctuaries’ of the Leadbeater faction.

Truth (Sydney) 17 April 1927: 24.


A New Mother for The World Teacher?

Following Krishnamurti’s “abdication” as The Vehicle for The Coming, the newspaper Truth (27 October 1929) in Sydney published a bizarre story that an alternative “new Messiah” had been predicted and would be born to Rukmini Devi Arundale, the wife of George Arundale, both then residing at The Manor in Sydney.

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AH, well, if Krishnamurti WON’T be the ‘New Messiah’ it’s no use snivelling. If he wants to play coon-can, can’t he? The lad’s only human and Leadbeater-Besant Theosophy isn’t so barren that it will suffer its followers to wander leaderless for long.

When the brave day arrives and some Leadbeater-sponsored rheumy-eyed ‘Messiah’ is wafted in a daub of majestic color to the Balmoral Amphitheatre all the wretched past will be forgotten. But for the nonce there is gloom in Sydney’s Adyar Hall that Krishnamurti may not make his promised visit to Australia next year. It is gloom shot through by a ray of hope, however, to the millions – yes, dozens! – of Leadbeater followers in Australia it will be interesting to know that Mrs. Arundale, high-caste Hindu wife of Bishop Arundale, is reported to be about to bring into the world a child, who, if a boy, is to be ‘Another Messiah’, and , if a girl, a ‘Virgin Mary’. There now. Fasten your bibs on, and eat a lot of dinner.

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The same issue of Truth published a strange, and inherently improbable, story of Leadbeater’s young female disciples posing nude in the grounds of The Manor amidst young male disciples.

A little over a year ago one sweet young miss who held a responsible position at Adyar Hall gave a girlfriend an insight into the loose conduct in which she had indulged while living at the Manor. After extracting a promise that she would not be shocked, this little follower of Leadbeater produced six photographs of herself, taken in the nude, in the grounds of the Manor. After a swim in the harbor, she explained, she had divested herself of every stitch of clothing, and was ‘snapped’ by a girlfriend.


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In these grounds a girl confided she was photographed in the nude. Each photograph showed a different pose, and by way of illustrating her lack of modesty, the girl explained that she had had the film developed and prints made by a well-known city establishment.

As a further insight into life at the Manor ‘Miss 22’ told her friend that it was the practice of the girls when they returned to the Manor each evening to let their hair fall down their backs, and to pin a fresh flower, preferably a rose, in their bosoms.

Thus arrayed they mingled with the young male followers of Leadbeater in the Manor grounds. Annie, too?


Tiring leg-work, heavy lifting and frustrating dead-ends

Modern researchers in history (especially those who are young) all too often assume that, with computers, data bases and the internet, research essentially involved sedentary “web searching”. For some subjects, that may be true, but for more obscure subjects it certainly is not. Such research involves tiring travel, using large and heavy volumes of material, and repeatedly going down “rabbit holes” that turn out to be dead ends. Hardly glamorous, relaxing or inevitably satisfying.


I was reminded of this reality this week after Leslie Price, Archivist, College of Psychic Studies, in London, generously undertook a task for me: looking for an obscure reference to Leadbeater in an obscure 19th century free-thought publication. Arthur Nethercot, in his classic biography of Annie Besant, referred to such a reference in a footnote, and, on the methodological principle that “all hints and every clue must be pursued”, I wanted it investigated. With the generous assistance of Sophie Hawkey-Edwards, Librarian at The Humanist Library at Conway Hall in London, and Norman Bacrac, Editor of the “Ethical Record”, and others, Leslie visited The Humanist Library and examined the relevant volume of the publication concerned. Alas, the reference referred to by Nethercot was not there.


Illustration from The Humanist Library

It may be that Nethercot cited the journal incorrectly, or got the date wrong. A number of free-thought and secularist publications existed at the time, virtually none of them with published indexes or now digitalized. Research will continued.

Some principles of historical research can be drawn:

  1. “All hints and every clue must be pursued”;
  2. Good research planning is always essential, but a lot of research is tedious “grunt work”;
  3. Never assume the accuracy of any information until primary evidence is found;
  4. Patience and persistence (even to the point of manic frustration!) are essential;
  5. Collaboration with colleagues and helpful librarians, archivists, researchers, and anyone who might have access to resources, is essential;
  6. Researching obscure subjects is inevitably much more difficult;
  7. The internet and on-line data-bases are great resources, but sometimes essential material will not be found there.


Missing Archives: Ernest Wood

Ernest Wood amassed a huge collection of notes and cuttings on Theosophy generally and Leadbeater in particular, “weighing no less than thirty pounds, a mine of information which may possibly be sorted and edited by somebody after my death”. But, after his death, this invaluable archive seems to have disappeared.


Missing Archives: Leadbeater-Besant Correspondence

Leadbeater’s correspondence with Mrs Besant is said to be in the archives of the ES at Adyar, and Ransom, 1936, makes reference to it.  After Leadbeater’s death, Jinarajadasa ordered that all Leadbeater’s papers in Sydney be packed and sent to Adyar, so that, despite his long residence in Sydney, both the Theosophical Society and The Manor there claim to have virtually none of his papers.  

This information came from interviews with Radha Burnier (then OH of the ES), John Coats (then President of the TS), and Jean Raymond (then International Secretary of the TS) at Adyar, 1979; and from Jim Perkins (then Head of The Manor) at Sydney, 1975); and Jack Patterson and Ian Hooker at Sydney, 1980.


Another Attempt at Biography?

Amongst the papers given to me by Dick Balfour-Clarke was a letter he had received in 1972 from a man named (as far as the signature can be read) “Derek Sones” in (what was then) Rhodesia seeking information for a biography of Leadbeater. Dick had not kept a copy of his reply, and knew nothing about his correspondent.

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