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Public Feeling in India (letter)

2026-07-06T15:26:42Z

Alejandro Daniele:

'''"Creating Public Feeling in India"''' is the title of a letter to the editor of ''The Times'' of London, written by [[A. P. Sinnett]] on [[May 17]], 1883, and published on May 19. It is mentioned in [[Mahatma Letter No. 112]] (or Number 81 in the Barker numbering system).

== Background ==

== Text ==

PUBLIC FEELING IN INDIA.
 
TO THE EDITOR OF THE TIMES.

Sir,—Having just returned from India after ten years spent in editing one of its leading newspapers, I venture to ask permission to put forward some considerations which seem to me of importance in connexion with the state of public feeling in that country.

The present trouble has arisen, as readers of your valuable Monday telegrams will be aware, from the action and reaction of three causes. The Jurisdiction Bill would not have given rise to the painful excitement we have witnessed but for the general impression created by the whole course of Lord Ripon's local self-government policy ; that policy, on the other hand, would have quietly progressed towards very promising results if it had not been thrown back by the recent agitation; and, finally, the wretched incident in the Calcutta High Court would hardly have assumed the unfortunate importance it actually wears but for the independent circumstances by which it happens to be surrounded. Just as the coincident effects of tide, rain, and wind will sometimes produce disastrous floods, when each of the three influences would have been harmless by itself, we now have to face a period of grievous political agitation in India by reason of an ill-omened confluence of three public difficulties. The practical question is whether the tumult of feeling thus engendered will operate to undo the good preliminary work of Lord Ripon’s earlier self-government policy, or whether it may be possible merely to undo the grievous mistake into which he has been recently misled, leaving the earlier work to develop at leisure? It seems to me that if the final difficulty, the contempt of Court case, is properly made use of, it may help us to a solution of the whole entanglement.

First, the Jurisdiction Bill must, of course, be greatly modified or Abandoned. It may be painful to give way in face of the violent and disagreeable manifestation of face feeling the measure has excited. But the Bill was a blunder from first to last. No native interest claimed it nor could have been benefited from it. That the law as it stood was anomalous matters nothing. Every practical political system is replete with anomalies. The personal claims of a handful of native civilians should have been flattened out of might as soon as asserted when great public interests were obviously compromised by their assertion. Native magistrates or Judges who cared to worry about their personal claims should have been regarded as unpatriotic self-seekers, considering the plain certainty that the disturbance of the question would embarrass really important native interests. And now the only difficulty in the way of throwing the Bill right overboard lies in the fear that the prestige of the Government may thus be lowered, and that, though the country at large never demanded the Bill, the public sense of justice may be dangerously outraged by the withdrawal of what claimed to be a measure of justice at the bidding of a domineering prejudice. Certainly the Government of India, will be placed for a while in a rather humiliating position by an unconditional surrender, bat if the surrender is inevitable — the just retribution of indiscreet action—can it be successfully counterbalanced by some independent action along another line?

It seems to me that the contempt of Court case suggests a way in which the Government of India may, while frankly giving way to Anglo-Indian prejudice in the affair of the Jurisdiction Bill, effectually bar the growth of any bad feeling on the native side in consequence, and do this, moreover, by a course of action which carries with it every possible recommendation as regards its own merits.

Certainly the article written by the unfortunate Bengalee journalist was technically indefensible, but this was merely due to the fact that the writer was unskilled in the art of public criticism — an art which few of his countrymen have yet acquired. True, he criticized the action of the Judge in the idol case on a misconception of the facts; but newspaper articles are written in all parts of the world every day on misconceptions of fact. He found fault with a public man who was not to blame, and dozens of English gentlemen do the same thing in the London Press every day. He has been put in prison because he ran his head against an ugly remnant of mediaeval customs — the right of Judges who consider themselves aggrieved by a public writer to revenge themselves on him at their own discretion. This is a right accorded to no other public official, one which is clearly out of harmony with the tendency of modem thought, and which legislation must ultimately abolish. There is nothing so contemptible about courts of justice, constantly as they err and grievously imperfect as they are in many respects, as their nervousness about contempt.

Our reasonable reverence for the Judicial office, due to the part it has played in our own history, has left it invested with a privilege in this matter which it could hardly have retained so long except by an indulgence directed towards no other institution. If legal tribunals were new under construction for the first time, it is inconceivable that Judges would be armed with the power to deal out criminal punishments against public writers who condemn their action in the public Press. It does not matter whether such writers may be wise or foolish, clever or clumsy in manipulating their weapons; the supreme doctrine of modern political civilization is that men shall have liberty of speech about public affairs, and it is childish to contend, as the contempt of Court doctrine practically contends, that this right must only be exercised within the limits of perfect discretion. What can more deeply wound all delicate perceptions of justice than the spectacle of Judge Norris sending a respectable man of letters to prison as a malefactor for writing an article in a newspaper on a public matter in a hasty way, which happened to ruffle the Judge’s sense of the respect due to himself? It is monstrous that he should have had the power to do this; it is disgusting that he should have exercised it.

No words that I can use in this matter will do more than faintly indicate the feeling educated natives of India will entertain about this case. The British ''régime'' in India is irresistibly strong, and is not imperilled by such feeling in the least degree, but that is not the point which serious philanthropists in India, will think about. Bad feeling of this sort is disastrously unfavourable to the development of the British ''régime'' in India into something which shall altogether get above that melancholy view of the subject which regards the inhabitants of India as still divisible into conquerors and the conquered. There are many influences at work to promote true unity of sentiment among natives and Europeans in India; administrative institutions can only be slowly modified, but good seed has lately been sown, which promised even to develop these gently and naturally in the right direction. In the face of such hopeful efforts, however, it has been reserved for the Calcutta High Court to be guilty of putting the British official before the popular mind in the attitude of the bully and the oppressor; the native, in the person of a cultivated representative of University education and social respectability, in the position of the victim of bitter and humiliating wrong.

It was to avert the application to erring native journalists of the rough and unsuitable penalties wielded by the Courts that Lord Lytton’s Government introduced that much misunderstood measure the Vernacular Press Act. The effect of that Act was to substitute the comparatively gentle restraints of warning and suspension for the relatively brutal punishments of the Courts; and I am far from saying that the native Press can be left quite free from control. But to follow out that matter would claim too much space.

The practical course which might now be taken would be to direct the liberation of the native editor, and the introduction of a Bill which should bring the doctrine of contempt of Court into harmony with modem sentiment in respect to liberty of the Press, and relieve native journalists, and the large community interested in their welfare, from the danger which they ran at present of incurring a punishment appropriate to thieves if they happen to wound the vanity or supersensitive dignity of a High Court Judge by departure from the unwritten rules of journalistic etiquette. A little timely concession to sentiment is often more important in public affairs than benefits of a more substantial nature. With such a companion order as that I suggest, the Secretary of State might safely direct the surrender of the Jurisdiction Bill as a frank submission to a prejudice on the part of Europeans in India, which, however exaggerated and unreasonable, has shown itself too tenacious to be flouted just yet for the mere sake of administrative symmetry. The Secretary of State, by taking on his own shoulders a little responsibility that will not hurt him, can easily save the dignity of the Viceroy in regard to that surrender, which, in some way or other, has now become inevitable, and which managed cleverly need not leave very enduring traces on the face of Indian affairs.

A. P. SINNETT, late Editor of the Pioneer.
Empire Club, Grafton-street, May 17.

==Additional resources ==

== Notes ==
<references/>

[[Category:Documents|Public Feeling]]
[[es:Sentimiento público en India (carta)]]

Mahatma Letter No. 111

2026-07-03T11:37:32Z

Alejandro Daniele:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = July 1883
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = London
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 111''' in ''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 59''' in '''Barker numbering.''' An unpublished letter that precedes this one was '''[[Mahatma_Letter_of_Sinnett_to/from_KH_-_1883-06-09|written on June 6, 1883]]'''.
 
 
<big>[[Mahatma Letter No. 110|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 112|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 108|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 129|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

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Received London about July, 1883.
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'''NOTES:'''
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== Page 1 transcription, image, and notes ==

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With whatever shortcomings my always indulgent [[Chela#Lay_chelas|"lay-chela"]] may have to charge me, he will, it appears, credit me with having given him a new source of enjoyment. For even the sombre prophecy of Sir Charles Turner (a recent obscuration of his) that you would fall into [[Catholicism|Roman Catholicism]] as the inevitable outcome of your dabbling in [[Theosophy]] and believing in the [[Koot Hoomi|"K.H."]] [[Māyā|maya]] — has not dampened the ardour of your propaganda in the gay world of London. If this zeal should be cited by the Altruist of Rothney, in support of his declaration that your grey vesicles are surcharged with Tzigadze [[Ākāśa|Akasa]], it will still doubtless be balm to your wounded feelings to know that you are essentially aiding to build the bridge over which the British metaphysicians may come within thinking distance of us!

It is the custom among some good people to glance back at their life's path from the hillocks of time they annually surmount. So, if my hope has not betrayed me you must have been mentally comparing your present "greatest pleasure" & "constant occupation" with that which was so in the olden time, when you threaded the streets of your metropolis, where the houses are as if "painted in Indian ink," & a day's sunshine is an event to remember. You have measured
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'''NOTES:'''
* '''Altruist of Rothney''' refers to [[A. O. Hume|A. H. Hume]] of Rothney Castle.
* '''Vesicles''' are small bubbles within a fatty layer of tissue.
* '''Tzigadze''' refers to Shigatse, the second largest city in Tibet.

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yourself against yourself, and found the [[Theosophist]] an "Anak" morally, as compared with the "old man" (the beau valseur); is it not so? Well, this is, perhaps, your reward — the beginning of it: the end you will realize in [[Devachan]], when "floating along" in the circumambient [[Ether|ether]], instead of the circummuded British Channel — foggy though that state may now appear to your mind's eye. Then only will you "see thyself by thyself" and learn the true meaning of Atmânam, âtmanâ paśya: —

"To know itself e'en as a shining light

Requires no light to make itself perceived . . ."

of the great [[Advaita Vedānta|Vedanta]] Philosophy.

Again and once more, an attempt has been made to dispel some of that great mist that I find in [[C. C. Massey|Mr. Massey]]'s Devachan. It will appear as a contribution to the August number of [[The Theosophist (periodical)|the Theosophist]], and to that I shall refer Mr. Massey and yourself. Quite possibly even then the "obscuration" will not be removed and it may be thought that the intended explanation is nothing of the kind; and that, instead of winding the clock, a clumsy hand has but broken out some cogs. This is our misfortune, and I doubt if we shall ever get quite free of these obscurities and alleged contradictions; since there is no way to bring the askers and respondents face to face. Still at the

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'''NOTES:'''
* '''Anak''' could refer to the Biblical character who fathered a race of giants.
* '''beau valseur''' is a French expression meaning literally "beautiful waltzer," or a man who charms women with his dancing.
* '''circumambient''' means encompassing on all sides; surrounding.
* '''circummuded''' may mean turbid or muddy.
* '''''Atmânam, âtmanâ paśya''''' is a Vedantic concept meaning, "See the self by the self." The quote that follows is from [[Śankarāchārya|Sankaracharya]]'s ''Ātma-bodha'', translated by Monier-Williams and published in his book ''Indian Wisdom''.
* '''cogs''' refer to the complex gears within a mechanical clock.
* The articles on Devachan published in ''The Theosophist'' can be read [http://www.philaletheians.co.uk/Study%20notes/Constitution%20of%20Man/Devachan,%20dream%20realm%20where%20pure%20souls%20are%20rewarded.pdf# here.]
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worst it must be conceded that there is some satisfaction in the fact that there is now a ford across this river and you are building spans for a royal bridge. It is quite right that you should baptize your new brain-babe with the waters of Hope; and, within the limits of possibility that by it "a further and very sensible impulse will be imparted to the present movement." But, friend, even the "green cheese" of the shining moon is periodically lunched upon by Rahu; so do not think yourself altogether above the contingency of popular fickleness, that would put out your light in favour of some new man's "farthing dip." The culture of Society more often inclines to lawn-tennis philosophy than to that of the banned "[[adept]]s," whose wider game has worlds for balls, and etheric [[space]] for its shaven lawn. The plat of your first book was spiced with [[phenomena]] to tickle the [[Spiritualism|spiritualistic]] palate: this second one is a dish of cold philosophy, and in your "large section of [[London Lodge|London Society]]" you will scarcely find enough of the wine of sympathy to wash it down. Many, who now think you mildly mad will buy the book to find out if a commission De lunatico should issue

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'''NOTES:'''
* '''green cheese''' refers to the whimsical notion that the moon is made of green cheese.
* '''Rahu''' is a Hindu deity who causes eclipses.
* '''farthing dip''' refers to an inexpensive candle.
* '''commission De lunatico''' or "commission de lunatico inquirendo" is a legal motion to commit a person to a lunatic asylum, to appoint a legal guardian, and to deal with the patient's property.

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to prevent your doing more damage; but of all your readers few are likely to follow your lead towards our [[Ashram|ashrum]]. Still the [[theosophist]]'s duty is like that of the husbandman; to turn his furrows and sow his grains as best he can: the issue is with nature, and she, the slave of Law.

I shall waste no condolences upon the poor "[[chela|lay-chelas]]" because of the "delicate weapons they can alone work with." A sorry day it would be for mankind if any sharper or deadlier ones were put in their unaccustomed hands! Ah! you would concur with me, my faithful friend, if you could but see the plaint one of them has just made on account of the agonizing results of the poisoned weapons he got the wielding of, in an evil hour, through the help of a [[Black Magic|sorcerer]]. Crushed morally, by his own selfish impetuosity; rotting physically from diseases engendered by the animal gratifications he snatched with "demon" help; behind him a black memory of wasted chances and hellish successes; before him a pall of dark despair, — of [[Avichi|avitchi]], — this wretched man turns his impotent rage against our "starry science" and ourselves, and hurls his ineffectual curses at those he vainly besieged

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'''NOTES:'''
* '''husbandman''' is a farmer.

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for more powers in [[chelaship]], and whom he deserted for a necromantic "Guru" who now leaves the victim to his fate. Be satisfied, friend, with your "delicate weapons"; if not as lethal as the discus of [[Viṣṇu|Vishnu]], they can break down many barriers if plied with power. The poor wretch in question confesses to a course of "lies, breaches of faith, hatreds, temptings or misleading of others, injustices, calumnies, perjuries, false pretences," etc. The "risk" he "voluntarily took," but he adds, "if they (we) had been good and kind as well as wise and powerful, they (we) would have certainly prevented me from undertaking a task to which they knew I was unequal." In a word, we, who have gained our knowledge, such as it is, by the only practicable method, and who have no right to hinder any fellow man from making the attempt (though we have the right to warn, and we do warn every candidate), we are expected to take upon our own heads the penalty of such interference, or try to save ourselves from the same by making incompetents into [[adept]]s in spite of themselves! Because we did not do this, he is "left to linger out a wretched existence as an animated poison bag, full of mental, moral, and physical corruption." This man has, in despair,

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'''NOTES:'''
* '''discus of Vishnu''' refers to the Sudarshana Chakra, a weapon used by the [[Hinduism|Hindu]] god Vishnu, and typically held in his right rear hand.

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turned from a "heathen" an atheist and a free-thinker — a [[Christianity|Christian]], or rather a theist, and now humbly "submits" to Him (an extra cosmical [[God]] for whom he has even discovered a local) and to all delegated by Him with lawful authority." And we, poor creatures, are "traitors, Liars, Devils, and all my (his) crimes (as enumerated above) are as a shining robe of glory compared to Theirs:" — his capitals and underscorings being quoted as well as his words! Now friend, put away that thought that I ought not to compare your case with his, for I do not. I have only given you a glimpse into the hell of this lost soul, to show you what disaster may come upon the "[[Chela#Lay_chelas|lay-chela]]" who snatches at forbidden [[Siddhi|power]] before his moral nature is developed to the point of fitness for its exercise. You must think well over the article "Chelas and Lay Chelas" which you will find in the Supplement of the July [[The Theosophist (periodical)|Theosophist]].

So the great [[William Crookes|Mr. Crookes]] has placed one foot across the threshold for the sake of reading the Society's papers? Well and wisely done, and really brave of him. Heretofore he was bold enough to take a similar step and loyal enough to truth to disappoint his colleagues by making his facts public. When he was seeing his

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'''NOTES:'''
* '''"Chelas and Lay-Chelas"''' was an article written by [[Helena Petrovna Blavatsky|HPB]] without attribution in the supplement to the July, 1883 issue of ''The Theosophist'', volume 4, page 10. For an online version click [http://www.katinkahesselink.net/blavatsky/articles/v4/y1883_095.htm# here]

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invaluable paper smothered in the "Sections" and the whole Royal Society trying to cough him down, metaphorically if not actually, as its sister Society in America did to that martyr, [[Robert Hare|Hare]] — he little thought how perfect a revenge [[Karma]] had in store for him. Let him know that its cornucopia is not yet emptied, and that Western Science has still three additional states of [[matter]] to discover. But he should not wait for us to condense ourselves up to the stethescopic standard as his [[Katie King|Katy]] did; for we men are subject to laws of molecular affinity and polaric attraction which that sweet simulacrum was not hampered with. We have no favourites, break no rules. If [[William Crookes|Mr. Crookes]] would penetrate Arcana beyond the corridors the tools of modern [[science]] have already excavated, let him — [[Try!|Try]]. He tried and found the Radiometer; tried again, and found Radiant matter; may try again and find the "[[Kāmarūpa|Kama-rupa]]" of matter — its fifth state. But to find its [[Manas]] he would have to pledge himself stronger to secrecy than he seems inclined to. You know our motto, and that its practical application has erased the word "impossible" from the [[Occultism|occultist]]'s vocabulary. If he wearies not of trying, he may discover that most noble of all facts, his true [[Ātman|SELF]]. But he will have to penetrate many strata before he comes to It. And to begin with let him rid himself of the [[Māyā|maya]] that any man living can set up "claims" upon [[Adept]]s. He may create irresistible attractions and compel their attention, but they

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'''NOTES:'''
* '''Cornucopia''' or horn of plenty, is a symbol of abundance and nourishment.
* '''Katie King''' was the name given by [[Spiritualism|Spiritualists]] to what they believed to be a materialized spirit.
* '''Simulacrum''' is Latin for likeness or similarity.
* '''Radiometer''' or light mill, is a device invented by William Crookes that has a set of vanes, mounted on a spindle in a vacuum in a glass bulb, which rotate when exposed to light.

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will be spiritual, not mental or intellectual. And this bit of advice applies and is directed to several British [[theosophist]]s, and it may be well for them to know it. Once separated from the common influences of Society, nothing draws us to any outsider save his evolving spirituality. He may be a [[Francis Bacon|Bacon]] or an [[Aristotle]] in knowledge, & still not even make his current felt a feather's weight by us, if his power is confined to the [[Manas]]. The supreme energy resides in the [[Buddhi]]; latent — when wedded to [[Ātman|Atman]] alone, active and irresistible when galvanized by the essence of "Manas" and when none of the dross of the latter commingles with that pure essence to weigh it down by its finite nature. Manas, pure and simple, is of a lower degree, and of the earth earthly: and so your greatest men count but as nonentities in the arena where greatness is measured by the standard of spiritual development. When the ancient founders of your philosophical schools came East, to acquire the lore of our predecessors, they filed no claims, except the single one of a sincere and unselfish hunger for the truth. If any now aspire to found new schools of science and philosophy the same plan will win -- if the seekers have in them the elements of success.

Yes; you are right about the [[Society for Psychical Research|Society for Psychic Research]]: its work is of a kind to tell upon public opinion by experimentally demonstrating the elementary phases of [[Science#Occult_Science|Occult Science]]. [[Henry Steel Olcott|H. S. Olcott]] has been trying to convert each of the Indian Branches

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into such a school of research, but the capacity for sustained independent study for knowledge's sake is lacking, and must be developed. The success of the [[Society for Psychical Research|S.P.R.]] will greatly aid in this direction and we wish it well.

I also go with you in your views as to the choice of the new President of the [[London Lodge|B.T.S.]]; in fact I concurred, I believe, before the choice was made.

There is no reason why you should not "attempt [[Mesmerism|mesmeric]] cures" by the help not of your locket but the power of your own will. Without this latter in energetic function, no locket will do much good. The hair in it is in itself but an "accumulator" of the energy of him, who grew it, and can no more cure of itself than stored electricity can turn a wheel until liberated and conducted to the objective point. Set your will in motion and you at once draw upon the person upon whose head it (the hair not the will) grew, through the psychic current which ever runs between himself and his severed tress. To [[Healing|heal]] diseases it is not indispensable, however desirable, that the psychopathist should be absolutely pure; there are many in Europe and elsewhere who are not. If the healing be done under the impulse of perfect benevolence, unmixed with any latent selfishness, the philanthropist sets up a current which runs like a fine thrill through the sixth condition of [[matter]], and is felt by him whom you summon to your help, if not at that moment engaged in some work which compels him to be repellent to all extraneous influences. The possession of a lock of any [[adept]]'s

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'''NOTES:'''
* '''Locket''' refers to a necklace designed to hold a lock of hair or a photo.

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hair is of course a decided advantage, as a better tempered sword is to the soldier in battle; but the measure of its actual help to the psychopathist will be in ratio with the degree of will power he excites in himself, and the degree of psychic purity in his motive. The talisman & his [[Buddhi]] are in sympathy.

Now that you are at the centre of modern [[Buddhism|Buddhistic]] exegesis, in personal relations with some of the clever commentators (from whom the holy [[Deva]]s deliver us!) I shall draw your attention to a few things which are really as discreditable to the perceptions of even non-[[Initiation|initiates]], as they are misleading to the general public. The more one reads such speculations as those of [[Thomas William Rhys Davids|Messrs. Rhys Davids]], Lillie, etc. — the less can one bring himself to believe that the unregenerate Western mind can ever get at the core of our abstruse doctrines. Yet hopeless as their cases may be, it would appear well worth the trouble of testing the intuitions of your [[London Lodge|London members]] — of some of them, at any rate — by half expounding through you one or two mysteries and leaving them to complete the chain themselves. Shall we take Mr. Rhys Davids as our first subject, and show that indirectly as he has done it yet it is himself who strengthened the absurd ideas of Mr. Lillie, who fancies to have proved belief in a personal [[God]] in ancient Buddhism. Mr. Rhys Davids' "Buddhism" is full of the sparkle of our most important [[esotericism]]; but always, as it would seem, beyond not only

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'''NOTES:'''
* '''Exegesis''' is a critical explanation or interpretation of a text.
* '''Rhys Davids''' refers to [[Thomas William Rhys Davids]], founder of the Pāli Text Society.
* '''Lillie''' is Arthur Lillie, a British soldier who wrote about Buddhism.

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his reach but apparently even his powers of intellectual perception. To avoid "absurd metaphysics" and its inventions, he creates unnecessary difficulties and falls headlong into inextricable confusion. He is like the Cape Settlers who lived over diamond mines without suspecting it. I shall only instance the definition of [[Avalokiteśvara|"Avalokitesvara"]] on p.p. 202 and 203. There, we find the author saying that which to any [[Occultism|occultist]] seems a palpable absurdity: —

"The name Avalokitesvara, which means 'the Lord who looks down from on high,' is a purely metaphysical invention. The curious use of the past particle passive 'avalokita' in an active sense is clearly evident from the translations into Tibetan and Chinese."

Now saying that it means: "the Lord who looks down from on high," or, as he kindly explains further — "the Spirit of the [[Buddha]]s present in the church," is to completely reverse the sense. It is equivalent to saying "[[Alfred Percy Sinnett|Mr. Sinnett]] looks down from on high (his [[Fragments of Occult Truth (article)|Fragments of Occult Truth]]) on the [[London Lodge|British Theos. Society]]," whereas it is the latter that looks up to Mr. Sinnett, or rather to his Fragments as the (in their case only possible) expression and culmination of the knowledge sought for. This is no idle simile and defines the exact situation. In short, Avalokita Isvar literally interpreted means "the Lord that is seen." "[[Īśvara|Iswara]]" implying moreover, rather the adjective than the noun, lordly, self-existent lordliness, not Lord. It is, when correctly interpreted, in one sense "the divine Self perceived or seen by Self," the [[Ātman|Atman]] or 7th principle ridded of its [[Māyā|mayavic]] distinction
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'''NOTES:'''
* '''Cape Settlers''' refers to the Dutch and English settlers of South Africa.
* '''Fragments''' refers to "Fragments of Occult Truth" published in ''The Theosophist'' by [[Allan Octavian Hume]] under the pseudonym by "H. X."
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from its Universal Source — which becomes the object of perception for, and by the individuality centred in [[Buddhi]], the 6th principle, — something that happens only in the highest state of [[Meditation#Samādhi|Samadhi]]. This is applying it to the microcosm. In the other sense [[Avalokiteśvara|Avalokitesvara]] implies the 7th Universal Principle, as the object perceived by the Universal Buddhi or "Mind" or Intelligence which is the synthetic aggregation of all the [[Dhyāni-Chohan|Dhyan Chohans]], as of all other intelligences whether great or small, that ever were, are, or will be. Nor is it the "Spirit of Buddhas present in the Church," but the Omnipresent Universal Spirit in the temple of nature — in one case; and the 7th Principle — the Atman in the temple — man — in the other. Mr. Rhys Davids might have, at least remembered, the (to him) familiar simile made by the [[Christianity|Christian]] [[Adept]], the [[Kabbalah|Kabalistic]] Paul: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you" — and thus avoided to have made a mess of the name. Though as a grammarian he detected the use of the "past particle passive" yet he shows himself far from an inspired "Panini" in overlooking the true cause and saving his grammar by raising the hue and cry against metaphysics. And yet, he quotes Beal's Catena as his authority, for the invention, when, in truth, this work is perhaps the only one in English that gives an approximately correct explanation of the word, at any rate, on page 374. "Self-manifested" — How? it is asked. "Speech or [[Vāc|Vach]] was regarded as the Son or the manifestation of the Eternal Self, and was adored under the name of Avalokitesvara, the manifested God." This shows as clearly as can be — that

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'''NOTES:'''
* Samuel '''Beal''' was an Englishman who translated ''The Catena of Buddhist Scriptures from the Chinese'' into English.
* The quotation from '''Paul''' is from 1 Corinthians 3:16 in the New Testament of the Bible.
* '''Vach''' is the mystic personification of speech.

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[[Avalokiteśvara|Avalokitesvara]] is both the unmanifested Father & the manifested Son, the latter proceeding from, and identical with, the other; — namely, the [[Parabrahman|Parabrahm]] and [[Jīva#Jivatman|Jivatman]], the Universal and the individualized 7th Principle, — the Passive and the Active, the latter the Word, [[Logos]], the Verb. Call it by whatever name, only let these unfortunate, deluded Christians know that the real [[Christ]] of every [[Christianity|Christian]] is the [[Vāc|Vach]], the "mystical Voice," while the man [[Jesus|Jeshu]] was but a mortal like any of us, an [[adept]] more by his inherent purity and ignorance of real [[Evil]], than by what he had learned with his initiated Rabbis and the already (at that period) fast degenerating Egyptian Hierophants and priests. A great mistake is also made by Beal who says: "this name (Avalokiteswara) in Chinese took the form of [[Kwan-Shi-Yin|Kwan-Shai-yin]], and the divinity worshipped under that name (was) generally regarded as a female." (374) Kwan-shai-yin — or the universally manifested voice "is active — male; and must not be confounded with [[Kwan-Yin|Kwan-yin]], or [[Buddhi]] the [[Soul#Spiritual soul|Spiritual Soul]] (the sixth Pr.) and the vehicle of its "Lord." It is Kwan-yin that is the female principle or the manifested passive, manifesting itself "to every creature in the universe, in order to deliver all men from the consequences of sin" — as rendered by Beal, this once quite correctly (383), while Kwan-shai-yin, the "Son identical with his Father" is the [[absolute]] activity, hence — having no direct relation to objects of sense is — Passivity.

What a common ruse it is of your Aristoteleans.

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'''NOTES:'''
*

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with the sleuth hound's persistence they track an idea to the very verge of the "impassable chasm," and then brought to bay leave the metaphysicians to take up the trail if they can, or let it be lost. It is but natural that a [[Christianity|Christian]] theologian, a missionary, should act upon this line, since — as easily perceived even in the little I gave out just now — a too correct rendering of our [[Avalokiteśvara|Avalokitesvara]] and [[Kwan-Shi-Yin|Kwan-Shai-Yin]] might have very disastrous effects. It would simply amount to showing Christendom, the true and undeniable origin of the "awful and incomprehensible" mysteries of its [[Triad|Trinity]], Transubstantiation, Immaculate conception, as also whence their ideas of the Father, Son, Spiritus and — Mother. It is less easy to shuffle al piaccere the cards of [[Buddhism|Buddhistic]] chronology than those of [[Kṛṣṇa|Chrishna]] and [[Christ]]. They cannot place — however much they would — the birth of our [[Gautama Buddha|Lord Sangyas Buddha]] A.D. as they have contrived to place that of Chrishna. But why should an atheist and a materialist like Mr. Rhys Davids so avoid the correct rendering of our dogmas — even when he happens to understand them, — which does not happen every day — is something surpassingly curious! In this instance the blind and guilty Rhys Davids leads the blind and innocent Mr. Lillie into the ditch; where the latter catching at the proffered straw rejoices in the idea that Buddhism teaches in reality — a personal [[God]]!!

Does your [[London Lodge|B.T.S.]] know the meaning of the [[Star of David|white and black interlaced triangles]], of the [[Theosophical_Seal|Parent Society's seal]] that it has also adopted? Shall I explain? — the double triangle

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'''NOTES:'''
* '''al piaccere''' is Italian for "to pleasure."

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viewed by the Jewish [[Kabbalah|Kabalists]] as [[Star of David|Solomon's Seal]], is, as many of you doubtless know the Sri-antara of the archaic Aryan Temple, the "mystery of Mysteries," a geometrical synthesis of the whole occult doctrine. The two interlaced triangles are the Buddhangums of Creation. They contain the "squaring of the circle," the "philosophical stone," the great problems of [[Life]] and [[Death]], and — the Mystery of [[Evil]]. The [[chela]] who can explain this sign from every one of its aspects — is virtually an [[adept]]. How is it then that the only one among you, who has come so near to unravelling the mystery is also the only one who got none of her ideas from books? Unconsciously she gives out — to him who has the key — the first syllable of the Ineffable name! Of course you know that the double-triangle — the Satkiri Chakram of [[Viṣṇu|Vishnu]] — or the six-pointed star, is the perfect seven. In all the old Sanskrit works — Vedic and Tantrik — you find the number 6 mentioned more often than the 7 — this last figure, the central point being implied, for it is the germ of the six and their matrix. It is then thus . . . [At this point in the original there is a rough drawing of the interlaced triangles inscribed in a circle. — ED.] — the central point standing for seventh, and the circle, the [[Ākāśa|Mahakasha]] — endless [[space]] — for the [[Seventh Principle|7th Universal Principle]]. In one sense, both are viewed as [[Avalokiteśvara|Avalokitesvara]], for they are respectively the [[Macrocosm and Microcosm|Macrocosm and the microcosm]]. The interlaced triangles — the upper pointing one — is Wisdom concealed, and the downward pointing one — Wisdom revealed (in the phenomenal world). The [[circle]] indicates the bounding, circumscribing quality

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'''NOTES:'''
* '''The only one among you'''. The Master is probably referring to [[Anna Bonus Kingsford|Dr. Anna Kingsford]], co-author of the book [[The Perfect Way (book)|''The Perfect Way'']] and member of the [[London Lodge]].
* '''Sri-antara''' refers to the Sri Yantra of Kashmir Shaivism, formed by nine interlocking triangles.

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of the All, the Universal Principle which, from any given point expands so as to embrace all things, while embodying the potentiality of every action in the Cosmos. As the point then is the centre round which the circle is traced — they are identical and one, and though from the standpoint of [[Māyā|Maya]] and [[Avidyā|Avidya]] — (illusion and ignorance) — one is separated from the other by the [[Triad#Cosmic_triad|manifested triangle]], the 3 sides of which represent the three [[Guṇa|gunas]] — finite attributes. In symbology the central point is [[Jīva#Jivatman|Jivatma]] (the [[Seventh Principle|7th principle]]), and hence [[Avalokiteśvara|Avalokitesvara]], the [[Kwan-Shi-Yin|Kwan-Shai-yin]], the manifested "Voice" (or [[Logos]]), the germ point of manifested activity; — hence — in the phraseology of the [[Christianity|Christian]] [[Kabbalah|Kabalists]] "the Son of the Father and Mother," and agreeably to ours — "the Self manifested in Self — [[Yih-sin]], the "one form of existence," the child of [[Dharmakāya|Dharmakaya]] (the universally diffused Essence), both male and female. [[Parabrahman|Parabrahm]] or "[[Adi-Buddha]]" while acting through that germ point outwardly as an active force, reacts from the circumference inwardly as the Supreme but latent Potency. The double triangles symbolize the Great Passive and the Great Active; the male and female; [[Puruṣa|Purusha]] and [[Prakṛti|Prakriti]]. Each triangle is a [[Triad|Trinity]] because presenting a triple aspect. The white represents in its straight lines: Gnanam — (Knowledge); Gnata — (the Knower); and Gnayam — (that which is known). The black-form, colour, and substance, also the creative, preservative, and destructive forces and are mutually correlating. Etc., etc.

Well may you admire and more should you wonder at the marvellous lucidity of that remarkable seeress, who ignorant of [[Saṃskṛta|Sanskrit]] or [[Pāli|Pali]], and thus shut out from their metaphysical treasures, has yet seen a great light shining from behind the dark hills of exoteric religions. How, think you, did the "Writers of [[The Perfect Way (book)|the Perfect Way]]" come to know that Adonai was the Son and not the Father; or that the third Person of the Christian Trinity is — female?

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'''NOTES:'''
* '''One form of existence''' and '''Universally diffused essence''', are definitions of Yih-sin found in the book ''Catena of Buddhist Scriptures from the Chinese'' (1871) by Samuel Beal.
* '''Adonai''' is a [[Hebrew]] word meaning "My Lord"; used in place of the [[Tetragrammaton]] YHWH as a name of the [[God]] of the Hebrews during prayer recitation.

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Verily, they lay in that work several times their hands upon the keystone of [[Occultism]]. Only does the lady — who persists using without an explanation the misleading term "[[God]]" in her writings — know how nearly she comes up to [[Esoteric Philosophy|our doctrine]] when saying: — "Having for Father, [[Spirit]] which is [[Life]] (the endless [[Circle]] or [[Parabrahman|Parabrahm]]) and for [[Mother (symbol)|Mother]] the Great Deep, which is Substance ([[Prakṛti|Prakriti]] in its undifferentiated condition) — Adonai possesses the potency of both and wields the dual powers of all things." We would say triple, but in the sense as given this will do. [[Pythagoras]] had a reason for never using the finite, useless figure — 2, and for altogether discarding it. The ONE, can, when manifesting, become only 3. The unmanifested when a simple duality remains passive and concealed. The [[Monad#The_dual_Monad|dual monad]] (the [[Ātman|7th]] and [[Buddhi|6th]] principles) has, in order to manifest itself as a [[Logos]], the "[[Kwan-Shi-Yin|Kwan-shai-yin]]" to first become a [[triad]] (7th, 6th and [[Manas#Higher_manas|half of the 5th]]); then, on the bosom of the "Great Deep" attracting within itself the [[Circle|One Circle]] — form out of it the perfect Square, thus "squaring the circle" — the greatest of all the mysteries, friend — and inscribing within the latter the — word (the Ineffable name) — otherwise the duality could never tarry as such, and would have

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'''NOTES:'''
*

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to be reabsorbed into the one. The "Deep" is [[Space]] — both male and female. "[[Puruṣa|Purush]] (as Brahma) breathes in the [[Eternity]]: when 'he' in-breathes — [[Prakṛti|Prakriti]] (as manifested Substance) disappears in his bosom; when 'he' out-breathes she reappears as [[Māyā|Maya]]," says the Sloka. The One reality is [[Mūlaprakṛti|Mulaprakriti]] (undifferentiated Substance) — the "Rootless root," the. . . But we have to stop, lest there should remain but little to tell for your own intuitions.

Well may the Geometer of the R.S. not know that the apparent absurdity of attempting to square the circle covers a mystery ineffable. It would hardly be found among the foundation stones of Mr. [[Roden Noel]]'s speculations upon the "pneumatical body . . . of our Lord," nor among the debris of Mr. Farmer's "A New Basis of Belief in Immortality"; and to many such metaphysical minds it would be worse than useless to divulge the fact, that the Unmanifested Circle — the Father, or [[Absolute]] Life — is non-existent outside the Triangle and Perfect Square, and — is only manifested in the Son; and that it is when, reversing the action and returning to its absolute state of [[Unity]], and the square expands once more into the [[Circle]] — that "the Son returns to the bosom of the Father." There it remains until called back by his [[Mother (symbol)|Mother]] — the "Great Deep," to remanifest as a [[triad]] — the Son partaking at once,

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'''NOTES:'''
* '''Geometer of the R.S.''' indicates mathematician of the Royal Society who specialized in geometry.
* '''Mr. Farmer''' refers to John Steven Farmer, who wrote the well-received book ''A New Basis of Belief in Immortality'' in 1881.
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of the Essence of the Father, and of that of the [[Mother (symbol)|Mother]] — the active Substance, [[Prakṛti|Prakriti]] in its differentiated condition. "My Mother — (Sophia — the manifested Wisdom) took me" — says [[Jesus]] in a Gnostic treatise; and he asks his disciples to tarry till he comes. . . . The true "Word" may only be found by tracing the mystery of the passage inward and outward of the Eternal [[Life]], through the states typified in these three geometric figures.

The criticism of [[Allan Octavian Hume|"A Student of Occultism"]] (whose wits are sharpened by the mountain air of his home) and the answer of [[S. T. Krishnama Charya|"S.T.K. . . . Chary]]" (June [[The Theosophist (periodical)|Theosophist]]) upon a part of your annular and circular expositions need not annoy or disturb in any way your philosophic calm. As our [[S. T. Krishnama Charya|Pondichery chela]] significantly says, neither you nor any other man across the threshold has had or ever will have the "complete theory" of [[Evolution]] taught him; or get it unless he guesses it for himself. If anyone can unravel it from such tangled threads as are given him, very well; and a fine proof it would indeed be of his or her spiritual insight. Some — have come very near it. But yet there is always with the best of them just enough error, — colouring and misconception; the shadow of [[Manas]] projecting across the field of [[Buddhi]] — to prove the eternal law that only the unshackled [[Spirit]] shall see the things

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'''NOTES:'''
* '''The criticism''' with its answer by [[S. T. Krishnama Charya]] was published in ''The Theosophist'', June 1883, under the title "Cosmical Rings and Rounds" (See a reprint of the article [http://www.katinkahesselink.net/blavatsky/articles/v4/y1883_078.htm# here])

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of the [[Spirit]] without a veil. No untaught amateur could ever rival the proficient in this branch of research; yet the world's real Revelators have been few, and its pseudo-Saviours legion; and fortunate it is if their half-glimpses of the light are not, like [[Islam]], enforced at the sword's point, or like [[Christianity|Christian]] Theology, amid blazing faggots and in torture chambers. Your [[Fragments of Occult Truth (article)|Fragments]] contain some — still very few errors, due solely to your two preceptors of [[Adyar (campus)|Adyar]], [[T. Subba Row|one of whom]] would not, and [[Helena Petrovna Blavatsky|the other]] could not tell you all. The rest could not be called mistakes — rather incomplete explanations. These are due, partly to your own imperfect education in your last theme — I mean the ever-threatening [[Pralaya#Obscuration|obscurations]] — partly to the poor vehicles of language at our disposal, and in part again, to the reserve imposed upon us by rule. Yet, all things considered, they are few and trivial; while as to those noticed by [[Allan Octavian Hume|"A Student, etc."]] (the Marcus Aurelius of Simla) in your No. VII, it will be pleasant for you to know that every one of them, however now seeming to you contradictory, can (and if it should seem necessary shall) be easily reconciled with facts. The trouble is that (a) you cannot be given the real figures and difference in the [[Round]]s, and (b) that you do not open doors enough for explorers. The bright [[Anna Bonus Kingsford|Luminary of the B.T.S.]] and the Intelligences that surround her (embodied I mean) may help you to

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'''NOTES:'''
* '''Marcus Aurelius''' (121 AD – 180 AD) was a Roman Emperor, also considered one of the most important Stoic philosophers.

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see the flaws: at all events [[Try!|Try]]. "Nothing was ever lost by trying." You share with all beginners the tendency to draw too absolutely strong inferences from partly caught hints, and to dogmatize thereupon as though the last word had been spoken. You will correct this in due time. You may misunderstand us, are more than likely to do so, for our language must always be more or less that of parable and suggestion, when treading upon forbidden ground; we have our own peculiar modes of expression and what lies behind the fence of words is even more important than what you read. But still — [[Try!|TRY]]. Perhaps if [[William Stainton Moses|Mr. S. Moses]] could know just what was meant by what was said to him, and about his Intelligences, he would find all strictly true. As he is a man of interior growth, his day may come and his reconciliation with "the [[Occultism|Occultists]]" be complete. Who knows?

Meanwhile, I shall, with your permission, close this first volume.

[[Koot Hoomi|K. H.]]

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'''NOTES:'''
*

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== Context and background ==

An unpublished letter that precedes this one was '''[[Mahatma_Letter_of_Sinnett_to/from_KH_-_1883-06-09|written on June 6, 1883]]'''. In that letter, Sinnett was describing his understanding of planetary chains, and about [[Spiritualism|spiritualism]]; KH wrote across that page, "All wrong."

== Physical description of letter ==

The original is in the British Library, Folio 2. [[George Linton]] and [[Virginia Hanson]] described the letter this way:
<blockquote>
KH script in blue ink on 20 standard-sized sheets of rippled white paper, on one side only. On page 8 there is a drawing of two interlaced triangles inside a circle, with a dot in the center.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 178.</ref>
</blockquote>

See [[Mahatma Letter No. 111#page 15|page 15]] to see the triangles mentioned above.

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML needs commentary]]
[[es:CM111]]

Unity (disambiguation)

2026-06-29T14:52:09Z

Alejandro Daniele:

For pages related to the concept of '''Unity''' at different levels see:
* '''[[Absolute]]'''
* '''[[One Life]]'''
* '''[[Logos#First Logos|First Logos]]'''
* '''[[Universal Brotherhood]]'''
[[Category:Disambiguation pages]]
[[es: Unidad]]

Gunas

2026-06-24T15:29:37Z

Alejandro Daniele:

'''Guna''' (devanāgarī: गुण ''guṇa'') is a [[Sanskrit]] word that means "quality", "virtue", "talent". In [[Samkhya]] philosophy, the guṇas are three major qualities or tendencies of [[prakṛti]], which are called: ''sattva'' (purity, equilibrium), ''rajas'' (passion, activity), and ''tamas'' (ignorance, inertia). Each of the three gunas is present in every particle of creation but the variations in their activity manifest the variety in creation.

== Tamas ==
Tamas (devanāgarī: तमस्) is the quality of darkness, ignorance, delusion, dullness, laziness, inactivity, and inertia.

== Rajas ==
Rajas (devanāgarī: रजस्) is sometimes translated as passion, activity, excitement, dynamism, and creation.

== Sattva ==

Sattva (devanāgarī: सत्त्व) is derived from "[[sat]]", meaning true nature or spiritual essence. In the context of the gunas, it is the quality of luminosity, balance, harmony, goodness, purity, truth, peacefulness, being-ness, pure consciousness, and virtuousness that is drawn towards Dharma and Jñana (knowledge).

==Online resources==
===Articles===
* [https://www.theosophy.world/encyclopedia/sattva Sattva] at Theosophy World.
*[https://www.theosophy.world/encyclopedia/gunas Guṇas] at Theosophy World.

[[Category:Sanskrit terms]]
[[Category:Hindu concepts]]
[[it:Guna]]
[[es: Guna]]

Avidya

2026-06-24T15:18:08Z

Alejandro Daniele:

'''Avidya''' (devanāgarī: अविद्या avidyā) is a [[Sanskrit]] word commonly translated as "ignorance" or "delusion". In spiritual contexts it refers to a fundamental misunderstanding of the nature of Reality.

In [[Buddhism]] it is regarded as the first link in the twelve [[Nidāna|links of dependent origination]].

In [[Patañjali]]'s Raja Yoga Avidyā is seen as the first [[kleśas|cause of affliction]], defined as "taking the non-eternal for the eternal, the impure for the pure, evil for good and non-self as self".

In [[Advaita Vedanta]] Avidya is also seen as the primary factor for [[Māyā|illusion]], and is defined as ''adhyāsa'', normally translated as "misapprehension" or "wrong cognition".

== Additional resources ==
=== Articles ===
* [https://theosophy.world/encyclopedia/Avidya Avidya] at Theosophy World.

== Notes ==
<references/>

[[Category:Sanskrit terms]]
[[Category:Buddhist concepts]]
[[Category:Hindu concepts]]
[[es:Avidya]]

Seventh Principle

2026-06-23T11:51:36Z

Alejandro Daniele:

In the [[Theosophy|Theosophical]] [[Septenary Principle|septenary model]] of the universe and man the '''seventh principle''' usually refers to the highest manifested [[principle]]. In cosmos it is sometimes referred to as [[Puruṣa]], while in human beings it is [[Ātman]]:

<blockquote>The seventh principle . . . is called Atma when spoken of in connection with an individual and Purush when applied in its relation to the Universe—is the active male, for it is the CENTRE OF ENERGY acting through and upon its female vehicle, the [[sixth principle]].<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VI (Wheaton, IL: Theosophical Publishing House, 1989), 261.</ref></blockquote>

== Notes ==
<references/>

[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[es:Séptimo Principio]]

Krishna

2026-06-19T10:53:49Z

Alejandro Daniele:

{{Template:Article needs expansion}}
 
 
 

[[File:Krishna with flute.jpeg|right|150px|thumb|Krishna with flute]]
[[File:Krishna and Arjuna 1.jpeg|right|180px|thumb|Krishna and Arjuna]]
'''Krishna''' (devanāgarī: कृष्ण ''kṛṣṇa'') ([[Sanskrit]] "black, dark blue") is a [[Hinduism|Hindu]] deity, an [[Avatar]] or incarnation of the preserver-god, [[Vishnu]]. Krishna is often portrayed as an infant or young boy playing a flute (as in the Bhagavata Purana) or as a youthful prince giving direction and guidance as in the Bhagavad Gita.

==Online resources ==
=== Websites ===
* [https://universaltheosophy.com/bios/kapila/ Resources on Kapila] at Universal Theosophy

[[Category:Hindu concepts]]
[[Category:Hindu mythology]]
[[Category:Sanskrit terms]]
[[es:Krishna]]

Meditation

2026-06-16T11:33:19Z

Alejandro Daniele:

'''Meditation''' is defined by [[H. P. Blavatsky]] as a practice to attain "a state of abstraction which carries the ascetic practising it far above this plane of sensuous perception and out of the world of matter."<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 101.</ref>

== General description ==

In the Theosophical tradition, the process of meditation is generally seen as threefold. [[J. I. Wedgwood]] wrote:

<blockquote>Meditation is often divided into three stages: Concentration, Meditation, Contemplation. It may be still further subdivided, but it is unnecessary to do so here; on the other hand the beginner should bear in mind that meditation is a science of a life-time, so that he must not expect to attain to the stage of pure contemplation in his earlier efforts.<ref>J. I. Wedgwood, [http://hpb.narod.ru/tph/JIW_M4BE.HTM# Meditation for Beginners]</ref></blockquote>

The Theosophical practice of meditation

<blockquote>...has as its object spiritual, mental and ethical development, and the control of the mind and feelings. It does not aim at developing psychic faculties "from below upwards."<ref>J. I. Wedgwood, [http://hpb.narod.ru/tph/JIW_M4BE.HTM# Meditation for Beginners]</ref></blockquote>

Theosophical meditations are not subject to the dangers that exist when a person is trying to set in motion psychic energies for which they may not be prepare or know the right method. For this reason, the aspirant does not have to be under the careful watch and guidance of a guru, which often generates dependence. As Blavatsky wrote:

<blockquote>Any virtuous man can reach by Naljor-ngonsum ("meditation by self perception") the intuitive comprehension of the four truths, without either belonging to a monastic order or having been initiated.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 438.</ref></blockquote>

== Concentration ==

The acquisition of concentration is necessary for the aspirant who wished to grow in the occult life. Blavatsky wrote to the members of her Esoteric Section:

<blockquote>For instruction in Practical Occultism it is necessary to have acquired power of concentration, and then to receive certain definite directions. The latter would be of little use to a student who has not already attained the power of concentrating his Mind and Will. This power should be cultivated and trained in the Lower Degrees, and it is to this end that the Rule ordering daily meditation was laid down. There is no other way of attaining the power of concentration, and without this power, largely developed, no progress can be made in Practical Occultism, no beginning even of it being possible.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 702-703.</ref></blockquote>

Concentration is not easy for many reasons. One of the unacknowledged obstacles for meditation is the action of the [[elemental]]s:

<blockquote>In dreams, and also whenever we calmly sit for any sort of meditation, one of the first things to happen is that the Elementals begin to present to our inner eyes pictures of all sorts, and the kind of picture presented will be the result of the prior thoughts and also of the state we are in both mentally and physically. For if we are disturbed or harassed in any way in thought, the pictures will be more and more confused in fact, though sometimes having no appearance on the surface of being in confusion.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 693.</ref></blockquote>

Although watching the breathing is a popular technique to generate some level of mental stillness, and may be good as a preliminary practice, Blavatsky regarded it as insufficient to bring our consciousness to the higher nature:

<blockquote>An affected detestation of the world, and the tedious and useless practice of the counting of inhalations and exhalations as a means to produce absolute tranquillity of mind or meditation, have brought this school [the Yogacharya of Aryasanga] within the region of Hatha-Yoga and have made it heir to the Brahmanical ''tīrthika'' [non-Buddhist].<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 434.</ref></blockquote>

One technique she recommended is the meditation in the heart:

<blockquote>And so with regard to concentration the Blessed MASTER Koot Hoomi ... writes:

:Your best method is to concentrate on the Master as a Living Man within you. Make His image in your heart, and a focus of concentration, so as to lose all sense of bodily existence in the one thought.

So again He says:

:The great difficulty to be overcome is the registration of the knowledge of the Higher Self on the physical plane. To accomplish this, the physical Brain must be made an entire blank to all but the Higher Consciousness.

When the Brain is thus rendered a blank, an impression from the Heart may reach it and be retained; and this is what is spoken of on p. 618, with regard to the Chela, who is able to hold only parts of the knowledge gained. The above-quoted letter says:

:In acquiring the power of concentration the first step is one of blankness. Then follows by degrees consciousness, and finally the passage between the two states becomes so rapid and easy as to be almost unnoticed.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 696.</ref></blockquote>

=== Self-examination ===

Blavatsky answered the question "Is the practice of concentration beneficent?" as follows:

<blockquote>Genuine concentration and meditation, conscious and cautious, upon one's lower self in the light of the inner divine man and the [[Paramita]]s, is an excellent thing. But "to sit for [[Yoga]]" with only a superficial and often distorted knowledge of the real practice, is almost invariably fatal; for ten to one the student will either develop mediumistic powers himself or lose time and get disgusted both with practice and theory.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1982), 603.</ref></blockquote>

== Meditation ==
'''THIS SECTION IS UNDER CONSTRUCTION''' 
'''THIS SECTION IS UNDER CONSTRUCTION''' 

== Contemplation ==

The higher states of consciousness cannot be attained through personal effort:

<blockquote>The Riddhi Pâda, lit., the four “Steps to Riddhi”, are the four modes of controlling and finally of annihilating desire, memory, and finally meditation itself--so far as these are connected with any effort of the physical brain--meditation then becomes absolutely spiritual.<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 324.</ref></blockquote>

<blockquote>Real ecstasy was defined by Plotinus as "the liberation of the mind from its finite consciousness, becoming one and identified with the infinite." This is the highest condition, says Prof. Wilder, but not one of permanent duration, and it is reached only by the very very few. It is, indeed, identical with that state which is known in India as Samadhi. The latter is practised by the Yogis, who facilitate it physically by the greatest abstinence in food and drink, and mentally by an incessant endeavour to purify and elevate the mind. Meditation is silent and unuttered prayer, or, as Plato expressed it, "the ardent turning of the soul toward the divine; not to ask any particular good (as in the common meaning of prayer), but for good itself -- for the universal Supreme Good" of which we are a part on earth, and out of the essence of which we have all emerged. Therefore, adds Plato, "remain silent in the presence of the divine ones, till they remove the clouds from thy eyes and enable thee to see by the light which issues from themselves, not what appears as good to thee, but what is intrinsically good."<ref>Helena Petrovna Blavatsky, ''The Key to Theosophy'', (London: Theosophical Publishing House, 1987), 10-11.</ref></blockquote>

== See also ==
*[[HPB's Diagram of Meditation]]

== Additional resources ==

===Articles===
*[https://www.theosophy.world/encyclopedia/Meditation# Meditation] at Theosophy World.
*[https://www.theosophy.world/encyclopedia/samadhi Samadhi] at Theosophy World.
*[https://theosophicalsociety.org.au/articles/why-meditate Why Meditate?] by K. Arunachalam
*[https://www.theosophical.org/files/resources/articles/MeditationAbdill.pdf# Meditation Is Not What You Think] by Ed Abdill
*[https://theosophicalsociety.org.au/articles/hpbs-diagram-of-meditation HPB's Diagram of Meditation] by Mary Anderson
*[http://www.blavatskytrust.org.uk/html/articles/HPB%20on%20meditation%20and%20Yoga.html# H.P.B. on Meditation & Yoga] by Geoffrey Farthing
*[http://www.blavatsky.net/theosophy/judge/articles/culture-of-concentration-part-I.htm# Culture of Concentration, Part I] and [http://www.blavatsky.net/theosophy/judge/articles/culture-of-concentration-part-II.htm# Part II] by William Q. Judge
*[http://www.blavatsky.net/theosophy/judge/articles/meditation-concentration-will.htm# Meditation, Concentration, Will] by William Q. Judge
*[https://theosophicalsociety.org.au/articles/contemplation-mavalanka# Contemplation] by Damodar K. Mavalankar
*[https://www.theosophical.org/publications/quest-magazine/the-theosophical-path-of-meditaiton The Theosophical Path of Meditation] by Pablo D. Sender
*[https://www.theosophyforward.com/the-nature-of-theosophical-meditation The Nature of Theosophical Meditation] by Pablo D. Sender
*[http://hpb.narod.ru/tph/HSH_MEDI.HTM# Meditation] by Hugh Shearman
*[http://www.katinkahesselink.net/other/shearman4.html# Some Thoughts on Meditation] by Hugh Shearman
*[https://www.theosophical.org/files/resources/articles/InterestingAspectsMeditation.pdf# Some Interesting Aspects of Meditation] by I. K. Taimni
*[https://www.theosophical.org/files/resources/articles/PlacidLakeoftheMind.pdf The Placid Lake of the Mind] by Helen Zahara. ''The American Theosophist''. November, 1970.
*[https://theosophicalsociety.org.au/statics/the-art-of-meditation The Art of Meditation] by The Theosophical Society in Australia

=== Books ===

* Wedgwood, James Ingall. '''''[https://archive.org/details/meditation-for-beginners Meditation for Beginners]'''''. London: Theosophical Publishing House, 1961. 59 pages. 4th edition. Also available at [http://hpb.narod.ru/tph/JIW_M4BE.HTM# Narod].

===Audios===
*[https://www.theosophical.org/files/resources/Downloads/mp3/abbenhouse/Meditation:%20A%20Way%20of%20Knowing.mp3# Meditation: A Way of Knowing] by Dorothy Abbenhouse
*[https://archive.org/download/1039_20190718/1038.mp3# How to Meditate - Part 1] and [https://archive.org/download/1039_20190718/1039.mp3# Part 2] by Dorothy Abbenhouse
*[https://archive.org/download/1296_20191220/1296.mp3# The Basis of Meditation] by Radha Burnier
*[https://www.theosophical.org/files/resources/Downloads/mp3/cianciosi/The%20Meditative%20Path.mp3# The Meditative Path] by John Cianciosi
*[https://archive.org/download/1297_20191220/1297.mp3# Meditation] by Clara Codd
*[https://archive.org/details/1215_20190827# The Wings of the Soul] by Clara Codd
*[https://archive.org/download/1037_20190718/1037.mp3# The Science of Meditation] by Geoffrey Hodson
*[https://theosophy.world/sites/default/files/audio/Hodson,%20G/1201%20Hodson,%20G%20Leads%20A%20Group%20Meditation.mp3# Guided Group Meditation] by Geoffrey Hodson
*[https://theosophy.world/sites/default/files/audio/Hodson,%20G/1127%20Hodson,%20G%20-%20Yoga%20of%20Light%20-%20Meditation.mp3# A Yoga of Light Meditation] by Geoffrey Hodson
*[https://www.theosophical.org/files/resources/Downloads/mp3/kunz/Meditation%20as%20Part%20of%20Life.mp3# Meditation as Part of Life] by Dora Kunz
*[https://theosophy.world/sites/default/files/audio/Mehta%2C%20R/Rohit%20Mehta%20Reel%20Tape%20Side%201%20Long.mp3# Meditation - Part 1] and [https://theosophy.world/sites/default/files/audio/Mehta%2C%20R/Rohit%20Mehta%20Reel%20Tape%20Side%202%20Long.mp3# Part 2] by Rohit Mehta
*[https://www.theosophical.org/files/resources/Downloads/mp3/mehta/The%20Science%20of%20Meditation%20-%20Part%201.mp3# The Science of Meditation - Part 1] and [https://www.theosophical.org/files/resources/Downloads/mp3/mehta/The%20Science%20of%20Meditation%20-%20Part%202.mp3# Part 2] by Rohit Mehta
*[https://www.theosophical.org/files/resources/Downloads/mp3/neelakanta/Meditation:%20A%20Way%20of%20Life.mp3# Meditation: A Way of Life] by Seetha Neelakantan
*[https://www.theosophical.org/files/resources/Downloads/mp3/tsa/How%20to%20Meditate.mp3# How to Meditate] by Theosophical Society in America

===Videos===

*[https://youtu.be/g0MHb2lmg-g# Talks on Meditation Part 1: The Higher and Lower Mind], [https://youtu.be/WOpwqbbiVMw# Part 2: Awareness and Non-Attachment ], [https://youtu.be/JBi0dhDjIW0# Part 3: Intuition], and [https://youtu.be/T1vYJhfdk5c# Part 4: The Benefits of Meditation] by Vic. Hao Chin
*[https://youtu.be/PzWTO76MXnk# Guided Meditation] by Vic. Hao Chin
*[https://youtu.be/FcdDAGm5K8E# Meditation. Theory and Practice - Part 1] and [https://youtu.be/UueJTYnJ3UA Part 2] by Maria Parisen
*[https://youtu.be/bzEMOdHupK4 Meditation. Part 1: Definition and Foundations] and [https://youtu.be/ntxQ2l7DLao# Part 2: The Process of Meditation] by Pablo Sender
*[https://www.youtube.com/watch?v=e7yGqpzNKt0 Meditation and the Higher Consciousness] by Pablo Sender

=== Bibliographies ===
*[http://www.dzyantheosophy.org# Dzyan Theosophy: The Theosophical Path of Meditation]
*[http://www.theosophical.org/files/resources/library/Bibliography/Meditation.pdf# Bibliography on Meditation] from the [[Henry S. Olcott Memorial Library]].
*[http://www.katinkahesselink.net/other/meditation.html# Articles on Theosophical Meditation] at KatinkaHesselink.net

== Notes ==
<references/>

[[Category:Theosophical concepts]]
[[es:Meditación]]

Deva

2026-06-12T14:26:13Z

Alejandro Daniele:

'''Deva''' (Devanagari: देव) is the [[Sanskrit]] word for deity (female ''devī''). Derived from the root ''div'', "to shine or become bright," a deva is a “shining one.”

[[H. P. Blavatsky]] defined it as follows:

<blockquote>Deva (Sk.). A god, a “resplendent” deity. Deva-Deus, from the root div “to shine”. A Deva is a celestial being—whether good, bad, or indifferent. Devas inhabit “the three worlds”, which are the three planes above us. There are 33 groups or 330 millions of them.<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 98.</ref></blockquote>

In one of [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']] the [[Koot Hoomi| Master K.H.]] says that there are two classes of devas or [[Dhyāni-Chohan]]s: the "Rupa-devas" (with "form" or objective) and the "Arupa-devas" ("formless" or subjective). They both were men in previous [[manvantara]]s.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 68 (Quezon City: Theosophical Publishing House, 1993), 196.</ref>

== Additional resources ==
* [https://theosophy.world/encyclopedia/devas Devas] at Theosophy World
https://www.theosophy.world/encyclopedia/devas

=== Articles ===
* [https://www.theosophical.org/publications/quest-magazine/devic-consciousness?highlight=WyJkZXZpYyIsImt1bnoiXQ== Devic Consciousness] by Dora Kunz. Reprinted from "Devic Consciousness." ''Quest'' 97. 4 (Fall 2009): 152-153.

== Notes ==
<references/>

[[Category:Sanskrit terms]]
[[Category:Hindu concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[Category:Hindu mythology]]
[[it:Deva]]
[[es:Deva]]

Healing

2026-06-11T17:32:26Z

Alejandro Daniele:

[[File:Mesmeric healing.png|right|330px|thumb|Mesmeric healing, from Wikimedia]]

Healing has always been a subject that interested [[Theosophist|Theosophists]]. These are some of the alternative medical practices that have been studied over the years.

== "Spiritual" healing ==

In modern spirituality alternative methods of healing are usually regarded as being "spiritual". However although they are "non-physical" they have nothing to do with the spiritual planes but with subtle, although still "material" energies. Talking of "such movements as Christian Science, Mind Cure, Metaphysical Healing, Spiritual Healing, and so forth", [[Helena Petrovna Blavatsky|Mme. Blavatsky]] wrote:

<blockquote>
Understand once for all that there is nothing “spiritual” or “divine” in any of these manifestations. The cures effected by them are due simply to the unconscious exercise of occult power on the lower planes of nature—usually of [[Prāṇa|prana]] or life-currents.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 155.</ref>
</blockquote>

Since this approach, whether consciously or unconsciously, uses [[Occultism|occult]] forces, it is very important to maintain a strict ethical code:

<blockquote>
Already these so-called sciences of “Healing” are being used to gain a livelihood. Soon some sharp person will find out that by the same process the minds of others can be influenced in many directions, and the selfish motive of personal gain and money-getting having been once allowed to creep in, the one-time “healer” may be insensibly led on to use his power to acquire wealth or some other object of his desire.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1988), 155.</ref>
</blockquote>

== Origin of diseases ==

In [[Mahatma Letter No. 88#Page 27|one of his letters]], [[Koot Hoomi|Mahatma K.H.]] wrote that diseases are "the progeny of human selfishness and greediness", that is, the result of an excess of what ''per se'' is good:

<blockquote>
It is not nature that creates diseases, but man. The latter's mission and destiny in the economy of nature is to die his natural death brought by old age; save accident, neither a savage nor a wild (free) animal die of disease. Food, sexual relations, drink, are all natural necessities of life; yet excess in them brings on disease, misery, suffering, mental and physical, and the latter are transmitted as the greatest evils to future generations, the progeny of the culprits. Ambition, the desire of securing happiness and comfort for those we love, by obtaining honours and riches, are praiseworthy natural feelings but when they transform man into an ambitious cruel tyrant, a miser, a selfish egotist they bring untold misery on those around him; on nations as well as on individuals. All this then — food, wealth, ambition, and a thousand other things we have to leave unmentioned, becomes the source and cause of evil whether in its abundance or through its absence. Become a glutton, a debauchee, a tyrant, and you become the originator of diseases, of human suffering and misery. Lack all this and you starve, you are despised as a nobody and the majority of the herd, your fellow men, make of you a sufferer your whole life.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 88 (Quezon City: Theosophical Publishing House, 1993), 274.</ref>
</blockquote>

However, this does not imply that every present disease is the result of actions in [[Reincarnation|the present life]]. They are frequently the result of past [[karma]], that is, of wrong attitudes and actions performed in a near or far previous life.

== Mental healing ==

The concept of mental healing was first introduced by the "Christian Science", a system of religious thought and practice developed by Mary Baker Eddy based on her study of the Bible. The major teachings of Christian Science include the belief that spiritual reality is the only reality and all else is illusion or "error", sickness and disease being not real but the result of fear, ignorance, or sin. The recognition and understanding of the spiritual nature of reality allows for healing through prayer or introspection. Later, other movements such as "Mental Science" and "New Thought" developed, introducing the use of affirmations and denials to cure illnesses.

Regarding this, [[Helena Petrovna Blavatsky|H. P. Blavatsky]] wrote:

<blockquote>
Is it true that all our diseases are the result of wrong beliefs? The child, who has no belief, no knowledge or conception, true or false, on the subject of disease, catches scarlet fever through the transference of germs not through that of thought.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 38.</ref>
</blockquote>

Blavatsky questioned the infallibility of the connection between diseases and mental patterns:

<blockquote>
But "Christian Science" goes further than that. At a lecture, in London, it was distinctly asserted that every physical disease arises from, and is the direct effect of, a mental disease or vice: e.g., "Bright’s disease of the kidneys is always produced in persons who are untruthful, and who practise deception." Query, Would not, in this case, the whole black fraternity of Loyola, every diplomat, advocate and lawyer, as the majority of tradesmen and merchants, be incurably afflicted with this terrible evil? Shall we be next told that cancer on the tongue or in the throat is produced by those who backbite and slander their fellow men? It would be well-deserved Karma, were it so. Unfortunately, some recent cases of this dreadful disease, carrying off two of the best, most noble-hearted and truthful men living, would give a glaring denial to such an assertion.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 39-40.</ref></blockquote>

This view can be supported by the fact that spiritual teachers such as [[Jiddu Krishnamurti]], Nisargadatta Maharaj, Ramana Maharshi, and many others died of cancer.

Regarding the technique of affirmations and denials, Mme. Blavatsky maintained that this was not the teaching of [[Jesus]], and criticized the effectiveness of it in removing the causes of evil:

<blockquote>
Sins, wickedness, diseases, etc., are not denied by Jesus, nor are their opposites, virtue, goodness and health, anywhere affirmed. Otherwise, where would be the raison d’être for his alleged coming to save the world from the original sin?<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 37-38.</ref>
</blockquote>

<blockquote>The Christian Scientist in his denials and affirmations . . . by denying disease and evil . . . is simply flying into the face of fact and encouraging the unwary mystic to ignore instead of killing his sinful nature.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 41.</ref></blockquote>

A serious danger appears if the "healer" tries to mentally force another person to change his mind in regards to his "wrong beliefs":

<blockquote>
In nearly every case, the tenor of the teachings of these schools is such as to lead people to regard the healing process as being applied to the mind of the patient. Here lies the danger, for any such process—however cunningly disguised in words and hidden by false noses—is simply to psychologize the patient. In other words, whenever the healer interferes—consciously or unconsciously—with the free mental action of the person he treats, it is—Black Magic.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1988), 155.</ref>
</blockquote>

One of the problems in this view is that it does not take into account the law of [[karma]]:

<blockquote>
Disease, mental characteristics and shortcomings, are always effects produced by causes: the natural effect of Karma, the unerring Law of Retribution, as we would say; and one gets into a curious jumble when trying to work along certain given lines of this “Christian Science” theory.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 40.</ref>
</blockquote>

Blavatsky is not so much denying that "mental healing" may have an effect, but that it does not addresses the cause of the disease, but only delays the natural karmic effect, or transfers it to other aspects of our nature:

<blockquote>
Through too much attention to her body she [a "Christian Scientist"] is reaping a temporary enjoyment now, for which, in subsequent lives, she will have to pay, [and] again, by using her mind so strangely to cure her body she may have removed her infirmities from the plane of matter to that of the mind. . . 
[W]hat the extreme practice of mental curing does is to stave off for a time an amount of Karma which will, later on, reach us. We prefer to let it work out naturally through the material part of us and to expel it quickly if we may with even mineral remedies. But for all that we have no quarrel with mental healing at all, but leave each one to his or her own judgment.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 287-288.</ref>
</blockquote>

About this, [[Annie Besant]] said:

<blockquote>Whether it is wise or not to cure [a disease] by mental effort depends very largely on the knowledge of the person. There are some forms of illness which are generated in the [[Mental Body|mental]] and [[Emotional Body|astral bodies]]. It is possible to throw such a disease back into the astral body by mental means, and then harm is done rather than good. It is also possible to drive it out. Hence it is very desirable that the person using mental force in these things should, if possible, be clairvoyant and know exactly what he is doing. . . . The safest method of all is by not applying the thought to the body itself not to the pain but to the realization of the self in the patient; and so by trying to increase the realization of the self, which is always perfect health, cause an inward action from the self outward, and that can never do any possible harm. But where the mind runs on the body it is very likely to cause mischief.<ref>Annie Besant, ''Theosophical Lectures'', (Chicago: The Rajput Press, 1907), 135.</ref></blockquote>

She also added:

<blockquote>
The moment you become what we call "occultists" you have no right to use any power you possess for your own cure. You may use it for your neighbor but not yourself.<ref>Annie Besant, ''Theosophical Lectures'', (Chicago: The Rajput Press, 1907), 135.</ref>
</blockquote>

== Energy healing ==

[[Koot Hoomi|Master K.H.]] wrote:

<blockquote>
To heal diseases it is not indispensable, however desirable, that the psychopathist should be absolutely pure; there are many in Europe and elsewhere who are not. If the healing be done under the impulse of perfect benevolence, unmixed with any latent selfishness, the philanthropist sets up a current which runs like a fine thrill through the sixth condition of matter...<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 375.</ref>
</blockquote>

===Mesmerism===
Mesmerism is a technique based on [[Franz Anton Mesmer|Franz Mesmer]]'s discovery of the "animal magnetism" and its use. In Mesmer’s view, illness has to do with blockages in the natural flow of this universal vital energy throughout the human body. Harmony can be restored by various techniques and some of them are employed even today by practitioners of energetic techniques. One of them is the laying on of hands on specific points called "poles", while another was the making of passes over the patient’s body.

Mesmerism can be used to hypnotize the individual with a number of aims. This practice, however, has been traditionally denounced as dangerous and undesirable in the Theosophical literature. Although opposing to the latter, [[Charles Webster Leadbeater|C. W. Leadbeater]] admitted that the healing aspect of the technique can be beneficial:

<blockquote>
Curative mesmerism, (in which, without putting the patient into the trance state at all, an effort is made to relieve his pain, to remove his disease, or to pour vitality into him by magnetic passes) stands on an entirely different footing; and if the mesmerizer, even though quite untrained, is himself in good health and animated by pure intentions, no harm is likely to be done to the subject.<ref>Charles Webster Leadbeater, ''Clairvoyance'', (Adyar, Madras: The Theosophical Publishing House, 1987), ???.</ref>
</blockquote>

See also [[Mesmerism]], [[Henry Steel Olcott]] and [[Mahatma Letter No. 80]].

[[File:Pancoast_application_of_red_light.jpg|right|250px|thumb|Illustration of red light in Pancoast's ''Kabbalah'']]
=== Light and color in healing ===

Light and color have been the objects of much study as healing modalities. Several Theosophists have been involved.

'''[[Seth Pancoast|Dr. Seth Pancoast]]''', M.D., of Philadelphia, was a professor of medicine, mystic, and occultist. He was one of the [[Founding of the Theosophical Society|founding members]] of the [[Theosophical Society]]. His book '''''The Kabbalah: or, The True Science of Light; an Introduction to the Philosophy and Theosophy of the Ancient Sages''''' presented many kabbalistic concepts, but aimed to educate readers in the use of colored lights for healing.
<blockquote>
He considered his Kabbalistic coloured light techniques – which were designed to restore equilibrium – especially efficacious in the treatment of diseases of the nervous system. Pancoast saw light as a mysterious, all-pervading, all-producing, all-controlling, all-invigorating power, indeed, the manifestation of God Himself. He argued there were two types of light: visible light and celestial light, which was the invisible power behind visible light. Celestial light
was associated with the Kabbalistic [[Ain Soph|''En Soph'']], conceived by Pancoast as the source of all creation...

He claimed rays of light in these colours had curative effects that corresponded to the characteristics of the relevant ''sephirah''. Kabbalists, he claimed, understood these colours’ influence in light and in nature, their distinctive properties and their action together and separately. His methods involved the treatment of medicines with different coloured lights and the application of a coloured ‘sun bath’ to the patient through the use of coloured glass. Blue and red rays Pancoast considered especially curative.<ref>Julie Chajes, [https://www.academia.edu/31325628/Seth_Pancoast_and_the_Kabbalah_Medical_Pluralism_and_the_Reception_of_Physics_in_Late_Nineteenth_Century_Philadelphia Seth Pancoast and the Kabbalah: Medical Pluralism and the Reception of Physics in Late-Nineteenth Century Philadelphia] in Academia.edu. Previously published in''Kabbalah: Journal for the Study of Jewish Mystical Texts'', 2018.</ref>
</blockquote>

This book was influential to early Theosophists, and was quoted by [[Helena Petrovna Blavatsky]] in the second volume of [[Isis Unveiled (book)|''Isis Unveiled'']].

'''[[Dinshah Ghadiali]]''', an Indian Theosophist who devoted his life to light therapies, was familiar with Pancoast's ideas.<ref>Pater Havasi, "Dinshah P. Ghadiali, Harry Oldfield" ''Education of Cancer Healing Vol. IX - The Best Of'' (Electronically published on Lulu, 2012), 38.</ref> He invented and marketed the '''Spectro-Chrome''', which was widely used in medical therapies until it was discredited by a skeptical Food and Drug Administration in 1945.

A chart that accompanied the device described the Spectro-Chrome Therapeutic System:
<blockquote>
It explained that green light is a pituitary stimulant, a germicide and a muscle tissue builder; yellow light is a digestant, an anthelmintic and a nerve builder; red is a liver energizer, a caustic and a haemoglobin builder; violet is a cardiac depressant; blue a vitality builder; indigo a hemostatic; turquoise, a tonic; lemon, a bone builder; orange, an emetic; scarlet, a genital excitant; magenta, a suprarenal stimulant, and purple an anti-malarial.<ref>"Weird NJ: Spectro-Chrome Therapy." May 10, 2015. Viewed at [https://www.app.com/story/news/local/new-jersey/weird-nj/2015/05/10/weird-nj-spectro-chrome-therapy/27079345/ App.com website].</ref>
</blockquote>

A journalist summarized the theories behind the Spectro-Chrome:
<blockquote>
Ghadiali believed that the body was made up of oxygen, hydrogen, nitrogen, and carbon, which were colored blue, red, green, and yellow respectively. When the four colors are out of balance, people become sick, and the Spectro-Chrome promised to restore a natural harmony. Ghadiali published a chart which showed the twenty-two parts of the body that particular colors should be projected onto to cure different illnesses, and specified the exact time of day each hour-long sitting should take place in a series of complicated regional astrological tables.<ref>Christopher Turner, "The Kingpin of Fakers," ''Cabinet'' No. 18 (Summer 2005). Available at [http://cabinetmagazine.org/issues/18/turner.php Cabinet].</ref>
</blockquote>

In 1951, the Federal Bureau of Investigation destroyed Ghadiali's laboratory. Despite this destruction, Ghadiali's ideas persisted and others developed specialized light therapies. From 1953-1975 he operated the '''Visible Spectrum Research Institute''' in Malaga, New Jersey. Video demonstration of the Spectro-Chrome is available for viewing at [http://aetherforce.com/the-return-of-spectro-chrome-the-most-suppressed-medical-technology/ Aetherforce.com].

=== Therapeutic Touch ===

<blockquote>[[Therapeutic Touch]] is a contemporary healing modality drawn from ancient practices and developed by [[Dora Kunz]] and Dolores Krieger. The practice is based on the assumptions that human beings are complex fields of energy, and that the ability to enhance healing in another is a natural potential. 
Therapeutic Touch (TT) is used to balance and promote the flow of human energy. It is taught in colleges around the world and has a substantial base of formal and clinical research. This research has shown that TT is useful in reducing pain, improving wound healing, aiding relaxation, and easing the dying process. It can be learned by anyone with a sincere interest and motivation towards helping others.<ref>[http://www.therapeutictouch.org/what_is_tt.html# What is Therapeutic Touch?] at Therapeutictouch.org</ref></blockquote>

== Self-Healing ==

<blockquote>An Adept who is sick has no right to use his magnetic force to lessen his personal suffering as long as there is, to his knowledge, a single creature that suffers and whose physical or mental pain he can lessen, if not heal. It is so to speak the exaltation of the suffering of one’s self, for the benefit of the health and happiness of others.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VIII (Wheaton, IL: Theosophical Publishing House, 1990), 81.</ref></blockquote>

== Additional resources==
=== Articles ===
* [http://www.katinkahesselink.net/blavatsky/articles/v10/y1888_070.htm# Christian or Mental Science] by H. P. Blavatsky
* [http://www.katinkahesselink.net/blavatsky/articles/v10/y1888_059.htm# Christian Science] by H. P. Blavatsky
* [http://www.katinkahesselink.net/blavatsky/articles/v10/y1889_002.htm# "The Empty Vessel Makes the Greatest Sound"] by H. P. Blavatsky
* [http://www.katinkahesselink.net/health/healing-hpb2.html# Excerpt from ''Isis Unveiled'' about Healing] by H. P. Blavatsky
* [http://www.katinkahesselink.net/blavatsky/articles/v4/y1883_036.htm# The Power to Heal] by H. P. Blavatsky
* [https://www.theosophical.org/publications/quest-magazine/illness-as-spirtual-experience Illness As Spiritual Experience] by Robert W. Bonnell
* [http://ursulagestefeld.wwwhubs.com/gestefeld2.htm# Another View of Metaphysical Healing] by Ursula N. Gestefeld (reply to W. Q. Judge's article ''Of "Metaphysical Healing"'')
* [http://www.theosophytrust.org/12-affirmations-and-denials# Affirmations and Denials] by William Q. Judge (follow up to W. Q. Judge's article ''Of "Metaphysical Healing"'')
* [http://www.theosociety.org/pasadena/path/v07n06p186_the-cure-of-diseases.htm# The Cure of Diseases] by William Q. Judge
* [http://www.theosociety.org/pasadena/path/v06n10p304_of-metaphysical-healing.htm# Of "Metaphysical Healing"] by William Q. Judge
* [http://www.theosociety.org/pasadena/path/v07n07p225_replanting-diseases-for-future-use.htm# Replanting Diseases for Future Use] by William Q. Judge
* [https://www.theosophical.org/publications/quest-magazine/therapeutic-touch-healing-based-on-theosophy-and-science Therapeutic Touch: Healing Based on Theosophy and Science] by Nelda Samarel
* [https://www.theosophical.org/publications/quest-magazine/therapeutic-touch-the-healing-journey Therapeutic Touch: The Healing Journey] by Sue Wright

=== Books and pamphlets ===
* Gomes, Michael. ''[https://archive.org/details/BL2007GomesColonelOlcottAndTheHealingArts Colonel Olcott and the Healing Arts]''. London: Theosophical Publishing House, 2007. 49 pages, illustrations, portraits. The Blavatsky Lecture, delivered at the Summer School of the Foundation for Theosophical Studies, the University of Leicester, Sunday 5 August 2007.
* Hodson, Geoffrey. ''[https://archive.org/details/HodsonOccultView1925/page/n4# An Occult View on Health and Disease]''.
* Hodson, Geoffrey. ''[http://hpb.narod.ru/ProblemOfDisease.htm# New Light on the Problem of Disease]''.
* Hodson, Geoffrey. ''[https://archive.org/details/health-and-the-spiritual-life_202511 Health and the Spiritual Life]''. London: Theosophical Publishing House, 1954. 32 pages.
* Kunz, Dora. ''[https://www.theosophy.world/sites/default/files/ebooks/SpiritualHealing_DoraKunz.pdf# Spiritual Healing]''.
* Leadbeater, C. W. ''[http://www.anandgholap.net/Some_Glimpses_Of_Occultism-CWL.htm#mindcure# Mind Cure]'' in ''Some Glimpses of Occultism'', Ch. VII.
* Theosophical Order of Service. ''[https://archive.org/details/powers-of-healing The Powers of Healing]''. Theosophical Order of Service, 1971. 18 pages. First published in 1971; this might be a later printing.
* Wardall, Max. ''[https://archive.org/details/ways-of-healt Ways of Health]''. London; Altadena, CA: Theosophical Order of Service, 1930s. 24 pages.
* Worrall, Ambrose Alexander. ''The Philosophy and Methodology of Spiritual Healing''. Baltimore, MD: Ambrose Alexander Worrall, 1961. 25 pages.

=== Audios===
* [https://archive.org/download/1091_20190726/1091.mp3 Philosophical Foundations and Frameworks for Healing] by Renée Weber.
* [https://archive.org/download/1185_20191126/1185.mp3# Hidden Aspects of Health and Healing] by Laurence Bendit.
* [https://www.youtube.com/watch?v=vi6Ud8x7bwc&list=PLqr7WOpzlaF3wPOcuq8n-nxV7vevzqlkG&index=2 The Theory and Practice of Spiritual Healing] by Geoffrey Hodson. Posted on Dr. Ian Ellis-Jones YouTube channel on June 3, 2025. A talk on healing given by Geoffrey Hodson in 1967, being a presentation of The Theosophical Society in America.

== Notes ==
<references/>

[[Category:Theosophical worldview]]
[[Category:Umbrella articles]]
[[es:Sanación]]

Ether

2026-05-29T11:59:26Z

Alejandro Daniele:

'''Ether''' is a word derived from the [[Greek]] ''aithēr'' (αἰθήρ), meaning "pure, fresh air" or "clear sky", and refers to a postulated space-filling substance or field. [[Aristotle]] included ''aether'' among the four terrestrial [[elements]], thus making of it the fifth one (the ''quintessence''). In the late 19th century the "luminiferous ether" was a light-bearing element postulated by scientists to describe a medium for the propagation of light, theory that was later discarded.

The [[Theosophy|Theosophical]] literature also regards ether as the fifth element (out of seven) although only four are at this point completely manifested:

<blockquote>Seven Elements on our Earth. Of these, four elements are now fully manifested, while the fifth —Ether— is only partially so, as we are hardly in the second half of the [[Chains and Rounds#Rounds|Fourth Round]], and consequently the fifth Element will manifest fully only in the [[Chains and Rounds#Rounds|Fifth Round]].<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 140.</ref></blockquote>

In [[Theosophy|Theosophical]] literature the word ether is sometimes loosely applied to [[Akasha]], although in reality "Ether is the lowest of the septenate division of Akâsa-Pradhâna".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. IV (Wheaton, IL: Theosophical Publishing House, 1981), 124.</ref>

The ether of the 19th century science is described by [[Helena Petrovna Blavatsky]] as a kind of "material" ether:

<blockquote>Ether. Students are but too apt to confuse this with [[Akasa]] and with [[Astral Light]]. It is neither, in the sense in which ether is described by physical Science. Ether is a material agent, though hitherto undetected by any physical apparatus; whereas [[Akasa]] is a distinctly spiritual agent, identical, in one sense, with the [[Anima Mundi]], while the [[Astral Light]] is only the seventh and highest principle of the terrestrial atmosphere, as undetectable as [[Akasa]] and real Ether, because it is something quite on another plane.</blockquote>

Thus, the term may also refer to the "real ether", this being the more spiritual principle called the [[Astral Light]]:

<blockquote>Ether, this hypothetical Proteus, one of the “representative Fictions” of modern Science—which, nevertheless, was so long accepted—is one of the lower “principles of what we call PRIMORDIAL SUBSTANCE ([[Akâsa]], in Sanskrit), one of the dreams of old, and which has now become again the dream of modern science. It is the greatest, just as it is the boldest, of the surviving speculations of ancient philosophers. For the [[Occultism|Occultists]], however, both ETHER and the Primordial Substance are a reality. To put it plainly, ETHER is the [[Astral Light]], and the Primordial Substance is [[Ākāśa|AKÂSA]], the [[Upadhi]] of DIVINE THOUGHT.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 326.</ref></blockquote>

== Additional resources ==
=== Articles ===
* [https://www.theosophy.world/encyclopedia/ether Ether] in Theosophy World
* [http://www.blavatsky.net/science/ether/ether.htm# Ether] by Reed Carson

== Notes ==
<references/>

[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[it:Aether]]
[[es: Éter]]

S. T. Krishnama Charya

2026-05-28T13:34:05Z

Alejandro Daniele:

'''S. T. Krishnama Charya''' or '''S. T. Kristnama Charya''' (also known as S. T. K***Chary) was a [[Hinduism|Hindu]] member of the [[Theosophical Society]] who according to [[Helena Petrovna Blavatsky|Mme. Blavatsky]] was a "regular and high [[chela]]" of the [[Masters|Masters of Wisdom]],<ref>A Student of Occultism, "Cosmical Rings and Rounds," ''The Theosophist'' vol: 4 issue 9 (June, 1883), 232, "Editor's Note".</ref> and lived in Pondicherry, India.

He was one of the disciples that signed the "Protest"<ref>See [http://www.katinkahesselink.net/blavatsky/articles/v4/y1882_102.htm# "A Protest"] for a reproduction of this document.</ref> to [[Allan Octavian Hume|Mr. Hume]]'s article published in [[The Theosophist (periodical)|''The Theosophist'']] in Sept., 1882, p. 326.

At Mme. Blavatsky's request, he published a response to the article "Cosmical Rings and Rounds" by "A Student of Occultism" (Mr. Hume) in ''The Theosophist'', June, 1883, p. 232.<ref>See [http://books.google.com/books?id=Ay0oeNxS5s0C&pg=PA196&lpg=PA196&dq=%22COSMICAL+RINGS+AND+ROUNDS%22+%22by+a+student+of+occultism%22&source=bl&ots=REm6gCOeSK&sig=7qe_-VxDwtVB23mZJNK3rXgBLMQ&hl=en&sa=X&ei=k7tZUcL7GYm0yQGBi4HIDg&sqi=2&ved=0CC0Q6AEwAA#v=onepage&q=%22COSMICAL%20RINGS%20AND%20ROUNDS%22%20%22by%20a%20student%20of%20occultism%22&f=false# here] a reprint of the article and its response.</ref> A mention to this by [[Koot Hoomi|Mahatma K. H.]] is found in [[Mahatma Letter No. 111#Page 19|Mahatma Letters No. 111]] and [[Mahatma Letter No. 111#Page 12|113]].

He also wrote "A Catechism of the Arya Dharma of Goutama Buddha", a modified version of [[Henry Steel Olcott|H. S. Olcott]]'s [[The Buddhist Catechism (book)|''The Buddhist Catechism'']] "to point out the resemblances between Brahmanism and Buddhism".<ref>S. T. Kristnama Charya, "A Catechism of the Arya Dharma of Goutama Buddha," ''The Theosophist'' vol: 13 issue 9 (June, 1892), 559-568.</ref>

== Notes ==
<references/>

[[Category:Chelas|Krishnama Charya, S. T.]]
[[Category:Hindus|Krishnama Charya, S. T.]]
[[Category:Nationality Indian|Krishnama Charya, S. T.]]
[[Category:People|Krishnama Charya, S. T.]]
[[es:S. T. Krishnama Charya]]

Mahatma Letter No. 110

2026-05-19T10:57:50Z

Alejandro Daniele:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[Henry Steel Olcott|H. S. Olcott]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = probably May 1883 - see [[Mahatma Letter No. 110#Context and background|below]]
| otherdate = none
| header3 = Places
| sentfrom = [[Madras, India]]
| receivedat = [[Allahabad, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 110''' in ''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 67''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 110#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 109|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 111|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 131|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 123|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
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You have been ordered home for a rest that you need — so, you should decline any further healings until you hear from [[Morya|M]]. The [[Maha Chohan|Maha-Chohan]] will intimate when, you are to go to the Punjab. As the English mail goes to-morrow, you might do well to give [[Alfred Percy Sinnett|Mr. Sinnett]] a friendly caution against being surprised if his paper project should have checks upon checks. The state of India is just now almost comparable to a great body of dry matter in which sparks are smouldering. Agitators of both races have been and are doing their best to stir up a great flame. In the mad fanaticism of the hour there is hardly patience enough to think soberly upon any matter, least of all one that appeals like this to conservative men. Capitalists are more ready — like Holkar — to horde away their rupees than put them into share companies. So — [[Phenomena|"miracles"]] being barred from the first as you and Mr. Sinnett know — I see delays, disappointments, trials of patience, but — (as yet) no failure. The lamentable issue of [[Bishen Lal|Bishenlal's]] rapid scramble up the Himalayas as would be [[chela]] has sadly complicated matters. And your eminent Simla correspondent has made matters worse.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/110-1_6971.jpg http://www.theosophy.wiki/mywiki/images/ML/110-1_6971_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* This letter was written to [[Henry Steel Olcott|Col. Olcott]].
* '''any further healings''' refers to intensive practice of the mesmeric healing which was adopted by Olcott since August 29, 1882 (the first case of spontaneous and successful cure of a paralytic person in Galle). Such countless exhausting treatments enervated him greatly by May 1883.
* '''Holkar''' probably refers to the Maharaja of Indore.
* '''Simla correspondent''' refers to [[A. O. Hume]].

{{Col-end}}

== Page 2 ==

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Tho' unaware of it he has helped precipitate [[Bishen Lal|Bishenlal]]'s insanity and (here, consciously) is plotting and scheming in many ways to make us all into a holocaust from out whose vapours may loom the giant spectre of the Jakko. Already he tells you that [[Alfred Percy Sinnett|Sinnett]] is a credulous imbecile to be led by the nose (pardon my worthy friend the bad taste which compelled me to duplicate for my "ward" A. P. Sinnett that last long letter of [[Allan Octavian Hume|Mr. H.]] to yourself which you have at the bottom of your dispatch box and did not intend [[Helena Petrovna Blavatsky|H.P.B.]] to see in full). I had it neatly copied and for your fiery colleague he has had a deadly mine long prepared. Mr. Sinnett is now able to verify my old warning that he meant to set all your friends in London against [[Theosophical Society|the Society]]. The turn of the [[Anna Bonus Kingsford|Kingsford]]-[[Edward Maitland|Maitland]] party has come. The diabolical malice which breathes thro' his present letter comes straight from the [[Dugpa]]s who provoke his vanity and blind his reason. When you open [[Morya|M.]]'s letter of 1881 you will find the key to many mysteries — this included. Intuitive as you naturally are — [[chela]]ship is yet almost — a complete

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/110-2_6972.jpg http://www.theosophy.wiki/mywiki/images/ML/110-2_6972_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Jakko''' Hill was the location of [[A. O. Hume|A. O. Hume's]] home, [[Rothney Castle]].

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
puzzle for you — as for my friend [[Alfred Percy Sinnett|Sinnett]] and the others they have scarcely an inkling of it yet. Why must I even now (to put your thoughts in the right channel) remind you of the three cases of insanity within seven months among "[[Chela#Lay_chelas|lay chelas]]," not to mention one's turning a thief? Mr. Sinnett may consider himself lucky that his lay chelaship is in "fragments" only, and that I have so uniformly discouraged his desires for a closer relationship as an accepted [[chela]]. Few men know their inherent capacities — only the ordeal of crude chelaship develops them. (Remember these words: they have a deep meaning.)

[[Morya|M.]] sends you thro' me these vases as a home greeting.

You had better say plainly to Mr. Sinnett that his quondam friend of Simla has — no matter under what influence — distinctly injured the newspaper project not only with the Maharajah of Cashmere but with many more in India. All he hints at in his letter to you and more he has done or is preparing to do.

This is "a K.H. letter" and you may say to [[Alfred Percy Sinnett|Mr. S.]] from —

[[Koot Hoomi|K. H.]]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/110-3_6973.jpg http://www.theosophy.wiki/mywiki/images/ML/110-3_6973_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*'''Quondam friend of Simla''' refers to [[Allan Octavian Hume|A. O. Hume]]

{{Col-end}}

== Page 4 - back of 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Envelope
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/110_Envelope_6974.jpg http://www.theosophy.wiki/mywiki/images/ML/110_Envelope_6974_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

The original is in the British Library, Folio 3. [[George Linton]] and [[Virginia Hanson]] described the letter this way:
<blockquote>
In dark blue ink in heavy KH script on both sides of two sheets of full-sized white paper.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 177.</ref>
</blockquote>
== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML needs background]]
[[Category:ML to H. S. Olcott]]
[[Category:ML with images]]
[[Category:ML needs commentary]]
[[es: CM110]]

Mahatma Letter No. 110

2026-05-19T10:56:15Z

Alejandro Daniele:

Bishen Lal

2026-05-15T15:38:01Z

Alejandro Daniele:

'''Bishen Lal''' (also known as Lalla Bishen Lall), was an early member of the [[Theosophical Society]]. He served as the President of Rohitcund Theosophical Society in Bareilly, India, in the early 1880's. He became a [[chela]] of the [[Mahatmas]], but failed in his spiritual path, and fell into insanity.<ref>Sven Eek, ''Damodar and the Pioneers of the Theosophical Movement'' (Adyar, Madras: The Theosophical Publishing House, 1965), 150.</ref>

In [[Mahatma Letter No. 110#Page|one of his letters]], [[Koot Hoomi|Master K.H.]] stated that [[Allan Octavian Hume|A. O. Hume]] "Tho' unaware of it", "has helped precipitate [[Bishen Lal|Bishenlal]]'s insanity".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 110 (Quezon City: Theosophical Publishing House, 1993), 371.</ref> In a letter from [[Helena Petrovna Blavatsky|Mme. Blavatsky]] she talks about "Bishen-lal and other vain, weak, and selfish characters — who end at the first temptation as raving madmen or commit suicide".<ref>A. Trevor Barker, ''The Letters of H. P. Blavatsky to A. P. Sinnett'' Letter No. LXIV, (Pasadena, CA: Theosophical University Press, 1973), 161.</ref>

== Notes ==
<references/>

[[Category:Chelas|Bishen Lal]]
[[Category:Nationality Indian|Bishen Lal]]
[[Category:People|Bishen Lal]]
[[es:Bishen Lal]]

Mahatma Letter No. 109

2026-05-14T09:33:11Z

Alejandro Daniele:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[Damodar K. Mavalankar|Damodar]] or [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = probably March 1883 - see [[Mahatma Letter No. 109#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = probably [[Madras, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 109''' in ''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 119''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 109#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 108|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 110|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 80|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 51|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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Give [[Alfred Percy Sinnett|Mr. Sinnett]] my salams — and ask him to comment upon the slip enclosed. He may know what I mean him to write upon the subject editorially. Tell him also that time is short and precious and ought not to be wasted.

[[Koot Hoomi|K. H.]]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/109-1_7221.jpg http://www.theosophy.wiki/mywiki/images/ML/109-1_7221_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*'''Salām''' is the word for "peace" in Arabic, often used as a greeting.

{{Col-end}}

== Page 2 ==

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The following may lead later on to a curious confirmation of our [[Pralaya#Obscuration|"obscuration" doctrine]] which so puzzles my friend — the Editor of [[Phoenix Venture|the "Phoenix"]].

Will you kindly and likewise, comment upon it and oblige thereby,

Yours,

[[Koot Hoomi|K. H.]]

NEWSPAPER CUTTING

Sir John Lubbock's opinion confirms or endorses the conclusion long since put forth by some of the most eminent astronomers, namely, that there are now in the solar system, or firmament, many dark bodies — that is, bodies which now emit no light, or comparatively little. He points out, for example, that in the case of Procyon the existence of an invisible body is demonstrated by the movement of the visible stars. Another illustration which he cites relates to the notable phenomena presented by Algow, the bright star in the Head of Medusa. This star shines without change for two days and thirteen hours; then, in three hours and a half, dwindles from a star of the second to one of the fourth magnitude; and then, in another three and a half hours, resumes its original brilliancy. According to the view entertained by Professor Lubbock, these changes must be regarded as indicating the presence of an opaque body, which intercepts at regular intervals a part of the light emitted by Algow.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/109-2_7222.jpg http://www.theosophy.wiki/mywiki/images/ML/109-2_7222_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Sir John Lubbock''' lived 1834-1913. He was an English banker and naturalist. He was the first to use the terms Paleolithic and Neolithic Age. A later reference to what the clipping mentions can be found in his 1892 book, [https://www.gutenberg.org/cache/epub/28274/pg28274-images.html ''The Beauties of Nature''], p. 421.
* '''Procyon''' is a binary system in the constellation Canis (the Lesser Dog). Only its brightest star had been observed in the 19th century, which had an irregular "wabble." The cause was eventually explained by the gravitational pull of a faint second star in the system, Procyon B, which is a white dwarf. Procyon B was visually confirmed in 1896 by John Martin Schaeberle.
* '''Algow''' (Algol) is a bright variable star in Perseus. It loses most of its brightness when eclipsed by a smaller, dimmer companion star passing in front of it and blocking its light from our perspective. In Greek mythology, Medusa was one of the three Gorgons slain by Perseus.

{{Col-end}}

== Context and background ==

The person to whom this letter (or, rather, two short notes and a news clipping) is addressed is not indicated, although it may have been [[H. P. Blavatsky]], [[Damodar K. Mavalankar]], or [[H. S. Olcott]], since the Mahatma seems occasionally to have sent messages through all these persons. The two notes are for the purpose of transmitting a newspaper clipping and suggesting that it be given to [[A. P. Sinnett]].

== Physical description of letter ==

The original is in the British Library, Folio 3. [[George Linton]] and [[Virginia Hanson]] described the letter this way:
<blockquote>
KH script in blue pencil on a sheet of [[The Pioneer (periodical)|''Pioneer'']] letterhead, paper size 5" X 8" <nowiki>[</nowiki>12.7 X 20.3 cm<nowiki>]</nowiki>. The addressee in not indicated but may have been [[Helena Petrovna Blavatsky|HPB]] or [[Damodar K. Mavalankar|Damodar]]. The second note signed by KH is in blue pencil on a sheet of paper bearing the letterhead of "publication office, The Theosophist, Beach Kandy, Bombay, India." It is presumably addressed to [[Alfred Percy Sinnett|APS]].
 
A newspaper clipping is pasted on the same sheet of paper, beneath the note.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 176.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML needs background]]
[[Category:ML to H. P. Blavatsky]]
[[Category:ML to Damodar]]
[[Category:ML with images]]
[[Category:ML needs commentary]]
[[es:CM109]]

Mahatma Letter No. 108

2026-05-12T14:14:56Z

Alejandro Daniele:

White Lotus Day

2026-05-08T19:52:15Z

Alejandro Daniele:

[[File:White Lotus.jpg|right|300px]]
The '''White Lotus Day''' is a Theosophical celebration held on [[May 8]] to commemorate the death in 1891 of [[Helena Petrovna Blavatsky]], co-founder of the [[Theosophical Society]].

== General description ==
At the request of many members and friends, Mme. Blavatsky herself suggested how they should remember her. She wrote in her last will and testament the following:

<blockquote>This is the last Will and Testament of me Helena Petrovna Blavatsky of Adyar, Madras, India. I desire my body to be burned in the Compound of the Theosophical Society’s Headquarters at Adyar, Madras, and the ashes to be buried in the said Compound and that none who are not Theosophists shall be present at the burning. I desire that yearly, on the anniversary of my death some of my friends should assemble at the Headquarters of the [[Theosophical Society]] and read a chapter of [[Edwin Arnold]]’s [[The Light of Asia (book)|Light of Asia]] and [[Bhagavadgītā (book)|Bhagavad Gita]].<ref>[http://www.katinkahesselink.net/blavatsky/articles/v6/y1885_001.htm# H.P.B.’s Last Will and Testament] at KatinkaHesselink.Net</ref></blockquote>

[[Henry Steel Olcott]] put on record the Executive Notice of [[April 17|17th April]], 1892,<ref>Henry Steel Olcott, ''Old Diary Leaves'', Fourth Series, (Adyar, Madras: Theosophical Publishing House, ??), 452-454.</ref> which led to the observance of this celebration:

<blockquote>In her last Will, H. P. Blavatsky expressed the wish that yearly, on the anniversary of her death, some of her friends "should assemble at the Head quarters of the Theosophical Society and read a chapter of The Light of Asia and (extracts from) [[Bhagavadgītā (book)|Вhagavad-Gītā]]"; and since it is meet that her surviving colleagues should keep green the memory of her services to humanity and her devoted love for our Society, the undersigned suggests that the anniversary be known among us as White Lotus Day, and makes the following official order and recommendation: 
:1. At noon, on 8th May, 1892, and on the same day in each succeeding year, there will be held a commemorative meeting at the Headquarters, at which extracts from the before-mentioned works will be read and brief addresses made by the Chairman of the meeting and others who may volunteer. 
:2. A dole of food will be given in her name to the poor fishermen of Adyar and their families. 
:3. The flag will be half-masted from sunrise until sunset, and the Convention Hall decorated with White Lotus flowers. 
:4. Members living outside Madras can arrange for their food by applying to the Recording Secretary at least one week in advance. 
:5. The undersigned recommends to all Sections and Branches throughout the world to meet annually on the anniversary day, and, in some simple, unsectarian, yet dignified way, avoiding all slavish adulation and empty compliments, express the general feeling of loving regard for her who brought us the chart of the climbing Path which leads to the summits of Knowledge.
<div style="text-align:right;"> H. S. Olcott </div>
<div style="text-align:right;"> President of the Theosophical Society</div></blockquote>

The celebration as described above is still held at [[Adyar (campus)|Adyar headquarters]] to this day.

At present, many Theosophical groups meet to celebrate the life and work of Mme. Blavatsky, reading from the texts she recommended, also including passages from her book [[The Voice of the Silence (book)|''The Voice of the Silence'']].

== Symbolism of the white lotus ==
=== According to Mme. Blavatsky===
[[Helena Petrovna Blavatsky|Mme. Blavatsky]] wrote about the Lotus as a symbol, as follows:

<blockquote>The underlying idea in this symbol is very beautiful, and it shows, furthermore, its identical parentage in all the religious systems. Whether in the lotus or water-lily shape it signifies one and the same philosophical idea—namely, the emanation of the objective from the subjective, divine Ideation passing from the abstract into the concrete or visible form.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 380.</ref></blockquote>

<blockquote>The Lotus, or Padma, is, moreover, a very ancient and favourite simile for the Kosmos itself, and also for man. The popular reasons given are, firstly, the fact just mentioned, that the Lotus-seed contains within itself a perfect miniature of the future plant, which typefies the fact that the spiritual prototypes of all things exist in the immaterial world before those things become materialised on Earth. Secondly, the fact that the Lotus plant grows up through the water, having its root in the Ilus, or mud, and spreading its flower in the air above. The Lotus thus typifies the life of man and also that of the Kosmos; for the Secret Doctrine teaches that the elements of both are the same, and that both are developing in the same direction. The root of the Lotus sunk in the mud represents material life, the stalk passing up through the water typifies existence in the astral world, and the flower floating on the water and opening to the sky is emblematical of spiritual being.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 57-58.</ref></blockquote>

=== According to G. S. Arundale ===

[[George S. Arundale]] wrote:

<blockquote>We are told that the myriad-petalled white Lotus is perhaps the supreme manifestation of perfected Life. It is the Form of all forms, the Fire of all flames, the Infinite Theme containing within itself all themes of all universes and worlds. Hence its overt relation to some of Those who "know the Lotus."<ref>George Sydney Arundale, ''The Lotus Fire: A Study in Symbolic Yoga'' (Adyar, Madras: Theosophical Publishing House, 1939), 348</ref></blockquote>

He recommended the following [[meditation]]:

<blockquote>As you concentrate on this Lotus symbol, growing from the soil of experience, ascending to its flower, imagine yourself as a great White Lotus with petal-powers extending in all directions. Already the seed is in you, the bud is slowly opening, and you are beginning the Flower, the dream that God has wrought.<ref>George Sydney Arundale, ''The Lotus Fire: A Study in Symbolic Yoga'' (Adyar, Madras: Theosophical Publishing House, 1939), 301</ref></blockquote>

=== In Buddhism ===

According to the Buddha Dharma Education Association the White Lotus:

<blockquote>. . . symbolizes Bodhi, the state of total mental purity and spiritual perfection, and the pacification of our nature. It generally has eight petals corresponding to the Noble Eightfold Path of the Good Law. It is the lotus found at the heart of the Garbhadhatu Mandala, being the womb or embryo of the world. It is characteristic of the esoteric sects, and the lotus of the Buddhas.<ref>[http://www.buddhanet.net/e-learning/history/b_lotus.htm# The Symbol of the Lotus] at BuddhaNet.Net</ref></blockquote>

In Tibetan Buddhism, the white lotus (Tib. ''pad ma dkar po'') is connected to the White Tara:

<blockquote>Perhaps the most enchanting flower with its unblemished pure white beauty, the white lotus is the most revered in the world, and is known as the 'Womb of the world'. It is said to denote the purity of mind (Bodhi), the calmness and serenity of human nature, and spiritual perfection. The white lotus is associated with the female representation of Buddha, which is goddess White Tara, as it aptly describes her nature. In an ancient Indian text, the white lotus is described as: The white lotus, born in the water and grown in the water, rises beyond the water and remains unsoiled by the water. Thus, monks, the [Buddha], born in the world, grown up in the world, after having conquered the world, remains unsoiled by the world.<ref>[http://www.buzzle.com/articles/lotus-flower-meaning.html# Significance of Lotus Colors] at Buzzle.com/</ref></blockquote>

=== In Hinduism ===

In [[Hinduism]] the white Lotus flower (known in [[Sanskrit]] as puṇḍarīka) is a symbol of beauty and the state of non-attachment. It is also associated with [[Sarasvatī]], the Goddess of Wisdom, who is frequently depicted seated on a white lotus.

== Additional resources==
*Lewis, Murial Lauder. "The White Lotus." ''The American Theosophist'' 38.6 (June, 1950), 118-120. Excellent article about the white lotus and White Lotus Day.

===Articles===
*[https://www.theosophy.world/encyclopedia/white-lotus-day White Lotus Day] at Theosophy World
*[http://www.katinkahesselink.net/other/algeo-white-lotus.htm# White Lotus Day and Its Meaning] by John Algeo
*[http://www.katinkahesselink.net/blavatsky/articles/v6/y1885_001.htm# H.P.B.’s Last Will and Testament] by H. P. Blavatsky
*[http://www.theosophical.org/files/resources/reflections/Reflections-2010-5.pdf# White Lotus Day] by David P. Bruce
*[http://www.blavatskytrust.org.uk/html/hpb%20white%20lotus%20day.htm# H. P. Blavatsky - White Lotus Day] by Geoffrey Farthing
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/WhiteLotusDayAddress%2CA_RMitchell.pdf# A White Lotus Day Address] by Roy Mitchell
*[http://www.theosociety.org/pasadena/mess-con/mc-08.htm#white White Lotus Day in Los Angeles] by G. de Purucker
*[http://www.teosofia.com/Mumbai/7606hpb.html# H.P.B. and the Mahatmas] at The Theosophical Movement
*[http://www.theosophical.org/files/local_groups/WHITELOTUSDAY.pdf# A Program to Celebrate the White Lotus Day]

===Audios===
*[http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=F241FEC7-B179-4DF8-BCE8-085D6F20F0DF# H. P. Blavatsky Remembered] by David Bruce
*[http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=9F36A40C-5E87-4419-8E77-0C070DE212BD# H. P. Blavatsky: Woman of Mystery - White Lotus Day Commemoration] by Stephan Hoeller

===Videos===
*[https://www.youtube.com/watch?v=jC4dAfmbe54 White Lotus Day: Awakening to Higher Consciousness] by Pablo Sender
* [https://www.youtube.com/watch?v=aNworqBQAuQ International Theosophical Relay "White Lotus" under the Banner of Peace!] - an international group of Theosophists celebrated on May 8, 2022.

== Notes ==
<references/>

[[Category:Theosophical concepts]]
[[es: Día del Loto Blanco]]

Mahatma Letter No. 107

2026-05-08T12:31:15Z

Alejandro Daniele:

Mahatma Letter No. 47

2026-04-30T09:34:29Z

Alejandro Daniele:

Mahatma Letter No. 106

2026-04-27T12:13:27Z

Alejandro Daniele:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = February 1883 - see [[Mahatma Letter No. 106#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Allahabad, India]]
| vialocation = unknown{{pad|9em}}
}}

This is '''Letter No. 106''' in ''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 103''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 106#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 105|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 107|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 26|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 23|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 

== Cover sheet ==

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{{Col-break|width=55%}}
[[Alfred Percy Sinnett|Mr. Sinnett]]. Received Simla, 1881.

'''NOTE - This may belong to Letter 26 (Barker 102)

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/106-0_Cover_sheet_7166.jpg http://www.theosophy.wiki/mywiki/images/ML/106-0_Cover_sheet_7166_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
CIII Rec'd on journey to Europe - spring 1881 - in Europe and on return

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/106-0_Cover_sheet_7167.jpg http://www.theosophy.wiki/mywiki/images/ML/106-0_Cover_sheet_7167_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* Barker's handwriting?

{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Received Allahabad, 1880-81.

To accomplish a plan like the one in hand many agencies must be employed and failure in any one direction jeopardises the results tho' it may not defeat it. We have had various checks and may have more. But observe: first — that two points are auspicious — thanks to kind Providence; Allen has become friendly, and a friend of yours (I believe) is Resident at Kashmir. And second that until the Maharajah of Kashmir — the prince first on the

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/106-1_7168.jpg http://www.theosophy.wiki/mywiki/images/ML/106-1_7168_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 2 ==

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programme — has been sounded the vital point will not have been touched. He — the first as I say on the programme has been left to the last! Not much was expected from others and thus far each of the others who has been approached has failed to respond. Why do not the [[chela]]s (?) do as they are told? If chelas neglect orders, and strained sense of delicacy interferes, how without miracle can results be expected! I have telegraphed you to await [[Henry Steel Olcott|Olcott]]'s coming because it is best that you should work together at Calcutta to try and set things in motion. One word from you to the Resident would have been

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/106-2_7169.jpg http://www.theosophy.wiki/mywiki/images/ML/106-2_7169_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

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sufficient — but you are proud as all your race. [[Henry Steel Olcott|Olcott]] will be at Calcutta about the 20th. Do not listen to the [[Helena Petrovna Blavatsky|old woman]] — she becomes weak-headed when left to herself. But [[Morya|M.]] will take her in hand.

Yours,

[[Koot Hoomi|K. H.]]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/106-3_7170.jpg http://www.theosophy.wiki/mywiki/images/ML/106-3_7170_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

The original is in the British Library, Folio 3. George Linton and Virginia Hanson described the letter this way:
<blockquote>
KH script in blue pencil on a single folded sheet of canary yellow paper.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 173.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML needs background]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML needs commentary]]
[[es:CM106]]

William Gordon

2026-04-22T10:40:04Z

Alejandro Daniele:

'''Lt. Col. William Gordon''' (1831-1909)<ref>Pandia letter to H. P. Blavatsky of July 27, 1879. Letter mentioned in footnote of John Cooper manuscript, page 336, on letter 204. John Algeo Papers. Records Series 08.12. Theosophical Society in America Archives.</ref> and his wife, Mrs. [[Alice Gordon]], became members of the [[Theosophical Society]] on [[August 6]], 1879. He was in the Staff Corps of the British army in Mannbhoom, Bengal. In 1880, he was a member of the [[General Council of the Theosophical Society]].<ref>"The Theosophical Society," ''The Theosophist'' 1.8 (May, 1880), 214.</ref>

According to [[Readers Guide to The Mahatma Letters to A. P. Sinnett (book)|''Readers Guide to The Mahatma Letters to A. P. Sinnett'']]: 
<blockquote>
Gordon, Lt. Co. W. and [[Alice Gordon|Mrs. Alice]], members of the [[Theosophical Society|TS]], residents of Calcutta and friends of [[A. P. Sinnett|APS]], [[A. O. Hume|AOH]], and the [[Founders]]. They were primarily interested in [[Spiritualism|spiritualism]]. Mrs. Gordon accompanied the Founders on their first trip to [[Simla, India|Simla]] in 1880. The Gordons were hosts to the [[Mediums|medium]], [[William Eglinton]], in Calcutta in the spring of 1882, after his original host, Mr. Meugens, had left Calcutta. The Gordons were witnesses to the [[Vega incident|''Vega'' phenomenon]] connected with Eglinton's trip back to England. [[The Mahatma Letters to A. P. Sinnett (book)|ML]] index; [[The Letters of H. P. Blavatsky to A. P. Sinnett (book)|LBS]], p. 16.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 219.</ref>
</blockquote>

== Friendship with H. P. Blavatsky ==

[[Helena Petrovna Blavatsky|H. P. Blavatsky]] spent the summer at the Gordons' home, "The Retreat," in Ootacamund, in 1883. While there, HPB asked [[G. Soobiah Chetty]] to join her, in order to discuss how "men of position" could be attracted to the Theosophical Society. Following a visit from Mahatma [[Morya]], that objective began to be realized, as several English people close to the Governor came to the Gordons' house to visit with HPB and [[Henry Steel Olcott|Colonel Olcott]]. <ref> L. Davidge, "H. P. Blavatsky: An Unpublished Letter," ''The Theosophist'' 57.2 (November, 1935), 148. Part of this article was reprinted from "A Reminiscence of H.P.B." in ''The Theosophist'' (May 1924), 244-245.</ref>

== Contacts with the Mahatmas ==
In [[Mahatma_Letter_No._107#Page 1 transcription, image, and notes|one of his letters]] to [[Alfred Percy Sinnett|A. P. Sinnett]], [[Koot Hoomi|Master K.H.]] wrote about the Col. the following:

<blockquote>Pray, convey to Col. Gordon the expression of my sympathy and friendly esteem. He is indeed a loyal friend and trustworthy ally. Tell him that with every allowance for the motives given and his own quiet modesty I yet believe he may do much good in his own unassuming way.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 107 (Quezon City: Theosophical Publishing House, 1993), 366.</ref></blockquote>

== Notes ==
<references/>

[[Category:Associates of HPB|Gordon, W.]]
[[Category:Military|Gordon, W.]]
[[Category:Spiritualists|Gordon, W.]]
[[Category:Nationality English|Gordon, W.]]
[[Category:People|Gordon, W.]]
[[es:William Gordon]]

Alice Gordon

2026-04-22T10:39:10Z

Alejandro Daniele:

Mrs. Alice Gordon and her husband, [[William Gordon|Lt. Col. William Gordon]], became members of the [[Theosophical Society]] on [[August 6]], 1879. In March 1883 she becomes the President of the [[Ladies’ Theosophical Society]] formed at Calcutta, with Mrs. Kumari Devi Ghosal, daughter of Devendro Nath Tagore, as Secretary. The outcome of this movement was the foundation of the newspaper Bhâratî.

According to [[Readers Guide to The Mahatma Letters to A. P. Sinnett (book)|''Readers Guide to The Mahatma Letters to A. P. Sinnett'']]: 
<blockquote>
Gordon, Lt. Co. W. and [[Alice Gordon|Mrs. Alice]], members of the [[Theosophical Society|TS]], residents of Calcutta and friends of [[A. P. Sinnett|APS]], [[A. O. Hume|AOH]], and the [[Founders]]. They were primarily interested in [[Spiritualism|spiritualism]]. Mrs. Gordon accompanied the Founders on their first trip to [[Simla, India|Simla]] in 1880. The Gordons were hosts to the [[Mediums|medium]], [[William Eglinton]], in Calcutta in the spring of 1882, after his original host, Mr. Meugens, had left Calcutta. The Gordons were witnesses to the [[Vega incident|''Vega'' phenomenon]] connected with Eglinton's trip back to England. [[The Mahatma Letters to A. P. Sinnett (book)|ML]] index; [[The Letters of H. P. Blavatsky to A. P. Sinnett (book)|LBS]], p. 16.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 219.</ref>
</blockquote>

She was also present at the dinner party where the first of the [[Brooch (phenomenon)|brooch phenomena]] took place.

== The "Vega Incident" ==

On Friday, [[March 24]], 1882, Mrs. Gordon and her husband, along with [[Henry Steel Olcott|Col. Olcott]], saw the Mahatmas [[Koot Hoomi|K.H.]] and [[Morya|M.]] This was in connection to [[William Eglinton]] and [[The Vega Incident|the "Vega Incident"]]:

<blockquote>At this hour we three—Colonel Olcott, Colonel Gordon, and myself—sat in the room which had been occupied by Mr. Eglinton. We had a good light, and sat with our chairs placed to form a triangle, of which the apex was to the north. In a few minutes Colonel Olcott saw outside the open window the two "Brothers" and told us so; he saw them pass to another window, the glass doors of which were closed. He saw one of them point his hand towards the air over my head, and I felt something at the same moment fall straight down from above on to my shoulder, and saw it fall at my feet in the direction towards the two gentlemen. I knew it would be the letter, but for the moment I was so anxious to see the "Brothers" that I did not pick up what had fallen. Colonel Gordon and Colonel Olcott both saw and heard the letter fall. Colonel Olcott had turned his head from the window for a moment to see what the "Brother" was pointing at, and so noticed the letter falling from a point about two feet from the ceiling. When he looked again the two "Brothers" had vanished.

There is no verandah outside, and the window is several feet from the ground.

I now turned and picked up what had fallen on me, and found a letter in Mr. Eglinton’s handwriting, dated on the Vega the 24th. We opened the letter carefully, by slitting up one side, as we saw that someone had made on the flap in pencil three Latin crosses, and so we kept them intact for identification. The letter is as follows:

My Dear Mrs. Gordon, At last your hour of triumph has come! After the many battles we have had at the breakfast-table regarding K.H.’s existence, and my stubborn skepticism as to the wonderful powers possessed by the "Brothers," I have been forced to a complete belief in their being living distinct persons. I am not allowed to tell you all I know, but K.H. appeared to me in person two days ago, and what he told me dumbfounded me.<ref>Daniel H. Caldwell, ''The Esoteric World of Madame Blavatsky'' (Wheaton, IL: Quest Books, 2000), 177-178.</ref>
</blockquote>

== Written accounts ==

* [https://www.blavatskyarchives.com/gordon4.htm "Instantaneous Transmission of Letters"] at Blavatsky Archives. Reprinted from Psychic Notes (Calcutta), April 13, 1882, pp. 66-67.
* [https://www.blavatskyarchives.com/gordon3.htm "Instantaneous Transmission of Another Letter"] at Blavatsky Archives. Reprinted from Psychic Notes (Calcutta) March 30, 1882, pp. 60-61.
* [https://www.blavatskyarchives.com/gordon.htm "Some Experiences of the Occult"] at Blavatsky Archives. Reprinted from Light (London), November 29, 1890, pp. 575-577.

== Notes ==
<references/>

[[Category:Associates of HPB|Gordon, Alice]]
[[Category:Spiritualists|Gordon, Alice]]
[[Category:Nationality English|Gordon, Alice]]
[[Category:People who witnessed phenomena|Gordon, Alice]]
[[Category:People|Gordon, Alice]]
[[Category:People who encountered Mahatmas|Gordon, Alice]]
[[es: Alice Gordon]]

"The Shrine"

2026-04-20T15:48:20Z

Alejandro Daniele:

'''"The Shrine"''' was a small wall cabinet or cupboard with double doors, hanging up on one of the walls of [[Helena Petrovna Blavatsky|H. P. Blavatsky]]'s writing room at [[Adyar (campus)|Adyar]] (not fixed to it). This contained some memorabilia of Mme. Blavatsky's time with the [[Masters of Wisdom]] in Tibet. It eventually came to be used for a short time (1883-1884) to transmit letters to and from the Masters by occult means.

The Coulombs tampered with it and made charges that the shrine had been used to deceive the recipients of the letters which appeared, alleging that they were really inserted through secret panels and holes in the wall.

== Physical description ==

According to [[William Quan Judge|William Q. Judge]]'s description its doors were painted black and varnished, and its interior was lined with common red plush. In its interior, on the bottom shelf, there was a tibetan prayer wheel, and also a picture of [[Koot Hoomi|Master K.H.]] with a fur cap on.<ref>See [http://www.blavatsky.net/theosophy/judge/articles/madame-blavatsky-in-india.htm Madame Blavatsky in India - A Reply to Moncure D. Conway] by William Q. Judge</ref> [[Alfred Percy Sinnett|A. P. Sinnett]] state that there were "two small portraits she possessed of the Mahatmas, and some other trifles associated with them in her imagination".<ref>Alfred Percy Sinnett, ''Incidents in the Life of Madame Blavatsky'', (New York, Cambridge University Press, 2011), 286.</ref> There were also a silver bowl and a china tray that Mme. Coulomb accidentally broke in opening the shrine for General Morgan, but that was restored by one of the Masters (see below).

Regarding its use, Mr. Sinnett writes:

<blockquote>The purpose of this special receptacle was of course perfectly intelligible to everyone familiar with the theory of occult phenomena. . . . A place kept pure of all "magnetism" but that connected with the work of integrating and disintegrating letters, would facilitate the process, and the "shrine" was used a dozen times for the transaction of business between the Masters and the chelas. . . .<ref>Alfred Percy Sinnett, ''Incidents in the Life of Madame Blavatsky'', (New York, Cambridge University Press, 2011), 286.</ref></blockquote>

== China tray phenomenon ==

The following phenomena, stated by [[H. R. Morgan|Major-General Morgan]] occurred in August 1883, while [[Founders#"The Founders"|the Founders]] where absent:

<blockquote>In the month of August, having occasion to come to Madras in the absence of Colonel Olcott and Madame Blavatsky, I visited the head-quarters of the Theosophical Society to see a wonderful painting of the Mahatma Koot Hoomi kept there in a shrine and daily attended by the Chelas. On arrival at the house I was told that the lady, Madame Coulomb, who had charge of the keys of the Shrine, was absent, so I awaited her return. She came home in about an hour, and we proceeded upstairs to open the Shrine and inspect the picture. Madame Coulomb advanced quickly to unlock the double doors of the hanging cupboard, and hurriedly threw them open. In so doing she had failed to observe that a china tray inside was on the edge of the Shrine and leaning against one of the doors, and when they were opened, down fell the china tray, smashed to pieces on the hard chunam floor. Whilst Madame Coulomb was wringing her hands and lamenting this unfortunate accident to a valuable article of Madame Blavatsky’s, and her husband was on his knees collecting the debris, I remarked it would be necessary to obtain some china cement and thus try to restore the fragments. Thereupon M. Coulomb was despatched for the same. The broken pieces were carefully collected and placed, tied in a cloth, within the Shrine, and the doors were locked. Mr. Damodar K. Mavalankar, the joint recording Secretary of the Society, was opposite the Shrine, seated on a chair, about ten feet away from it, when, after some conversation an idea occurred to me to which I immediately gave expression. I remarked that if the Brothers considered it of sufficient importance, they would easily restore the broken article, if not they would leave it to the culprits to do so the best way they could. Five minutes had scarcely elapsed after this remark, when Mr. Damodar, who during this time seemed wrapped in a reverie, exclaimed, ‘I think there is an answer.’ The doors were opened, and, sure enough, a small note was found on the shelf of the Shrine, an opening which we read:
 
"To the small audience present. Madame Coulomb has occasion to assure herself that the devil is neither so black nor so wicked as he is generally represented; the mischief is easily repaired."
 
"On opening the clothing the china tray was found to be whole and perfect; not a trace of the breakage to be found on it! I at once wrote across the note, stating that I was present when the tray was broken and immediately restored, dated and signed it, so there should be no mistake in the matter. It may be here observed that Madame Coulomb believes that the many things of a wonderful nature that occur at the head-quarters may be the work of the devil - hence the playful remark of the Mahatma who came to her rescue."
<ref>"Testimony of Phenomena", Supplement to The Theosophist (December, 1883), 31.</ref></blockquote>

== Sinnett's testimony ==

[[Alfred Percy Sinnett|A. P. Sinnett]] reports:

<blockquote>My wife one morning came in to speak to me and I gave her some such questions, asking her to give them to Madame Blavatsky for transmission at convenience. She, it appears, took them upstairs at the opposite side of the room from 'The Shrine'. Madame Blavatsky told my wife to put my questions in the shrine which she did, remaining in the room talking to 'the old lady' as we always called her. In about 10 minutes Mme. Blavatsky told my wife that the Master had already sent some answers. My wife went to the shrine and there found a reply to my questions from the Master, or rather, a few lines in his writing promising an answer next day. . . . Madame Blavatsky had not moved from her seat at the writing table during the ten minutes referred to.<ref>Alfred Percy Sinnett, ''Autobiography of Alfred Percy Sinnett'' (London: Theosophical History Centre, 1986), 23.</ref></blockquote>

== Brown's testimony ==

[[William T. Brown]] reports:

<blockquote>On returning to Madras, about the middle of December [1883], I wrote a letter to Koot Hoomi, asking the favor of another personal interview. This letter is put into "the shrine," a sort of astral postoffice at the Theosophical head quarters at Madras, by the aforesaid Damodar in my presence. He shuts the door of the shrine and in less than half a minute opens it. The letter is gone. There is no trace of it. There was somebody concealed in the wall behind, who opened a door from behind and abstracted my letter? If so, the person so concealed must have been content to pass his life there, as letters, often unexpectedly, as mine was, were put into the shrine at all hours, morning, noon and night. Damodar hears, or pretends to hear, a voice, clairaudiently, and informs me that his Master (meaning K. H.) requests me to be patient. Next evening (17th December), in the presence of Blavatsky and friends, including an army general, a lawyer and a doctor, on turning round in my seat I find on a ledge behind the identical letter which Damodar had placed in "the shrine" on the previous day. The envelope, to all appearance, has never been opened, the address only being altered from "Koot Hoomi Lal Singh" to "W. Brown F. T. S." On cutting open the envelope I find my own letter, and in addition, a letter of eight pages, purporting to come from K. H. Now it is to be observed that this letter was received through Madame Blavatsky, that is to say, when Blavatsky was in the same building and in the same room. How does this letter compare with the letter "materialized" into my hand at Lahore, when Blavatsky was at the other end of India? The writing is the same, and the matter proves its author but the author of the Lahore letter also.<ref>[http://www.blavatskyarchives.com/brownoccultism.htm# Occultism in India] by William T. Brown</ref></blockquote>

== Alteration of the shrine ==

One of the main charges made by the Coulombs was that the shrine had been used to deceive the recipients of the letters which appeared, alleging that they were really inserted through secret panels and holes in the wall. But an important amount of evidence is available that the wall and the shrine were absolutely intact until the Coulombs were left in charge of the "occult rooms" while [[Founders#"The Founders"|the Founders]] where in Europe.<ref>Annie Besant, ''H. P. Blavatsky and the Masters Wisdom'', (London: Theosophical Publishing Society, 1907), 20-25</ref>

At this time, disputes arose between the Coulombs and the officers of the Society at Adyar. As a result of this the Coulombs were dismissed from the society about the middle of May. When M. Coulomb gave up the keys of Madame Blavatsky's room, he exhibited certain contrivances which he alleged had been used by Mme. Blavatsky for the production of fraudulent phenomena, especially in connection with the shrine. These were alterations he himself had done in order to denounce HPB for fraud. [[William Quan Judge|William Q. Judge]] writes:

<blockquote>I went to Adyar in the early part of the year 1884, with full power from the president of the society to do whatever seemed best for our protection against an attack we had information was about to be made in conjunction with the missionaries who conducted the Christian College at Madras. I found that Mr. Coulomb had partly finished a hole in the wall behind the shrine. It was so new that its edges were ragged with the ends of laths and the plaster was still on the floor. Against it he had placed an unfinished teak-wood cupboard, made for the occasion, and having a false panel in the back that hid the hole in the wall. But the panel was too new to work and had to be violently kicked in to show that it was there. It was all unplaned, unoiled, and not rubbed down. He had been dismissed before he had time to finish.<ref>[http://www.blavatsky.net/theosophy/judge/articles/madame-blavatsky-in-india.htm Madame Blavatsky in India - A Reply to Moncure D. Conway] by William Q. Judge</ref></blockquote>

==Online resources==
===Books===
*[http://blavatskyarchives.com/theosophypdfs/besant_h_p_blavatsky_and_the_masters_of_wisdom_1907.pdf# H. P. Blavatsky and the Masters Wisdom] by Annie Besant
*[http://blavatskyfoundation.org/obituar3.htm# Obituary: The "Hodgson Report" on Madame Blavatsky, Ch. 3] by Walter A. Carrithers, Jr.

== Notes ==
<references/>

[[Category:History|Shrine, The]]
[[Category:Events in early TS history|Shrine, The]]
[[es: El Santuario]]

Mahatma Letter No. 105

2026-04-17T20:20:04Z

Alejandro Daniele:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = late February 1883 - see [[Mahatma Letter No. 105#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Allahabad, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 105''' in ''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 80''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 105#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 104|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 106|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 100|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 112|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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[[Morya|M.]] "son's" impression convexing lens being not yet ground to a perfect surface, he puts the matter in a somewhat crooked shape. M. did not want him to say there was anything like a possibility of failure, but just the usual possibility of delay in every business transaction left with our countrymen alone: plus, the malevolent (or if you prefer eccentric) meddling of the [[Rothney Castle|Rothney]] [[Emmanuel Swedenborg|Swedenborg]] and other artists in calamity. From all I know of the situation — and I claim to watch it as closely as I am permitted to —

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[http://www.theosophy.wiki/mywiki/images/ML/105-1_7014.jpg http://www.theosophy.wiki/mywiki/images/ML/105-1_7014_thm.jpg]

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'''NOTES:'''
* '''M. "son's"''' refers to [[Henry Steel Olcott]], who "was sometimes affectionately called "Morya Junior."<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 171.</ref>
* '''Rothney Swedenborg''' refers to [[Allan Octavian Hume|A. O. Hume]], who lived in Rothney Castle.

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== Page 2 ==

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the chances are that the money will be raised, by the end of March; but Chance being a squinting jade, according to report the time of collection is not yet written in the memorandum book of Fate. Much depends upon contingencies but still more upon the Simla Yogi leaving us for awhile alone — 3 lakhs of rupees have been just as good as lost, owing to a letter written by him to an editor at Calcutta with a delineation of our true character (Jesuits, sorcerers,

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[http://www.theosophy.wiki/mywiki/images/ML/105-2_7015.jpg http://www.theosophy.wiki/mywiki/images/ML/105-2_7015_thm.jpg]

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'''NOTES:'''

*'''But Chance being a squinting jade''' may be a reference to a passage in ''Cranmer: by a Member of the Roxburghe Club'' Vol. III by Thomas Frognall Dibdin (1839) “For fame, after all, is but a squinting jade, never looking at you direct in the face.”
* '''The Simla Yogi''' refers to [[Allan Octavian Hume|A. O. Hume]]

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== Page 3 ==

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a deceitful, selfish set, etc.) and by that editor shown to a rajah, hitherto well disposed and ready to do the bidding of the "[[Masters of Wisdom|Mahatma Brothers]]" — of patriotism in this transaction there will be very little if any. I will send you in a day or two, facts which will show to you persons in their true light.

Meanwhile if I advise your acting entirely upon your own judgment as to your departure, it is because of the false light in

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[http://www.theosophy.wiki/mywiki/images/ML/105-3_7016.jpg http://www.theosophy.wiki/mywiki/images/ML/105-3_7016_thm.jpg]

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'''NOTES:'''
*

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== Page 4 ==

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which nearly all our actions are viewed by the Europeans who are however indirectly concerned with us. I do not want to be misjudged by you even for one moment. But strange and crooked as our ways may appear at first sight I hope you will never allow your European mind to get influenced by your Rothney friend. Well more anon,

Yours ever faithfully,

[[Koot Hoomi|K. H.]]

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[http://www.theosophy.wiki/mywiki/images/ML/105-4_7017.jpg http://www.theosophy.wiki/mywiki/images/ML/105-4_7017_thm.jpg]

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'''NOTES:'''
* '''Rothney friend''' refers to [[Allan Octavian Hume|A. O. Hume]], who lived in Rothney Castle.

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== Context and background ==

== Physical description of letter ==

The original is in the British Library, Folio 3. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
KH script in blue pencil on both sides of a folded sheet of [[Alfred Percy Sinnett|APS's]] office paper bearing the [[The Pioneer (periodical)|''Pioneer'']] letterhead.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 171.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML needs background]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML needs commentary]]
[[es:CM105]]

Mahatma Letter No. 104

2026-04-13T15:01:56Z

Alejandro Daniele:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = February 2, 1883
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Allahabad, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 104''' in ''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 25''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 104#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 103b|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 105|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 85b|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 22|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

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[[Devachan]] Notes Latest Additions. Received Feb. 2nd, 1883.

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'''NOTES:'''
*

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== Page 1 transcription, image, and notes ==

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ANSWERS TO QUERIES

(1) Why should it be supposed that [[devachan]] is a monotonous condition only because some one moment of earthly sensation is indefinitely perpetuated — stretched, so to say, throughout [[aeon]]s? It is not, it cannot be so. This would be contrary to all analogies and antagonistic to the law of effects under which results are proportioned to antecedent energies. To make it clear you must keep in mind that there are two fields of causal manifestation, to wit: the objective and subjective. So the grosser energies, those which operate in the heavier or denser conditions of matter manifest objectively in physical life, their outcome being the [[Reincarnation|new personality]] of

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'''NOTES:'''
*

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== Page 2 ==

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each birth included within the grand [[Evolution#Cyclic_evolution|cycle of the evoluting]] individuality. The moral and spiritual activities find their sphere of effects in "[[devachan]]." For example: the vices, physical attractions, etc. — say, of a philosopher may result in the birth of a new philosopher, a king, a merchant, a rich Epicurean, or any other personality whose make-up was inevitable from the preponderating proclivities of the being in the next preceding birth. [[Francis Bacon|Bacon]], for inst: whom a poet called —

"The greatest, wisest, meanest of mankind" —

might reappear in his next [[reincarnation|incarnation]] as a greedy money-getter, with extraordinary intellectual capacities. But the moral and spiritual qualities of the previous Bacon would also have to find a field in which their energies could

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[http://www.theosophy.wiki/mywiki/images/ML/104-2_6495.jpg http://www.theosophy.wiki/mywiki/images/ML/104-2_6495_thm.jpg]

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'''NOTES:'''
* '''A poet'''. Alexander Pope, in Epistle IV of his ''Essay on Man'', refers to Sir Francis Bacon as "the wisest, brightest, meanest of mankind" (281-282). This character reference of Bacon's is referred to in many other essays.

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== Page 3 ==

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expand themselves. [[Devachan]] is such field. Hence — all the great plans of moral reform, of intellectual and spiritual research into abstract principles of nature, all the divine aspirations, would, in devachan come to fruition, and the abstract entity previously known as the great Chancellor would occupy itself in this inner world of its own preparation, living, if not quite what one would call a conscious existence, at least a [[Dreams|dream]] of such realistic vividness that none of the life-realities could ever match it. And this "dream" lasts — until [[Karma]] is satisfied in that direction, the ripple of force reaches the edge of its [[Law of Cycles|cyclic]] basin, and the being moves into the next area of causes. This, it

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[http://www.theosophy.wiki/mywiki/images/ML/104-3_6496.jpg http://www.theosophy.wiki/mywiki/images/ML/104-3_6496_thm.jpg]

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'''NOTES:'''
*

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== Page 4 ==

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may find in the same world as before, or another, according to his or her stage of progression through the necessary [[Chains_and_Rounds|rings and rounds]] of human development.

Then — how can you think that "but one moment of earthly sensation only is selected for perpetuation"? Very true, that "moment" lasts from the first to last; but then it lasts but as the key-note of the whole harmony, a definite tone of appreciable pitch, around which cluster and develop in progressive variations of melody and as endless variations on a theme, all the aspirations, desires, hopes, dreams, which, in connection with that particular "moment" had ever crossed the dreamer's brain during his life-time, without having ever found their realization on earth, and which he now finds fully realized

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'''NOTES:'''
*

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== Page 5 ==

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in all their vividness in [[devachan]], without ever suspecting that all that blissful reality is but the progeny begotten by his own fancy, the effects of the mental causes produced by himself. That particular one moment which will be most intense and uppermost in the thoughts of his dying brain at the time of dissolution will of course regulate all the other "moments"; still the latter — minor and less vivid though they be — will be there also, having their appointed plan in this phantasmagoric marshalling of past dreams, and must give variety to the whole. No man on earth, but has some decided predilection if not a domineering passion; no person, however humble and poor — and often because of all that —

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but indulges in dreams and [[desire]]s unsatisfied though these be. Is this monotony? Would you call such variations ad infinitum on the one theme, and that theme modelling itself, on, and taking colour and its definite shape from, that group of desires which was the most intense during life "a blank destitution of all knowledge in the [[devachan]]ic mind" — seeming "in a measure ignoble"? Then verily, either you have failed, as you say, to take in my meaning, or it is I who am to blame. I must have sorely failed to convey the right meaning, and have to confess my inability to describe the — indescribable. The latter is a difficult task, good friend. Unless the intuitive perceptions of a trained [[chela]] come to the rescue, no amount of description — however graphic — will help. Indeed,

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— no adequate words to express the difference between a state of mind on earth, and one outside of its sphere of action; no English terms in existence, equivalent to ours; nothing — but unavoidable (as due to early Western education) preconceptions, hence — lines of thought in a wrong direction in the learner's mind to help us in this inoculation of entirely new thoughts! You are right. Not only "ordinary people" — your readers — but even such idealists and highly intellectual units as [[C. C. Massey|Mr. C. C. M.]] will fail, I am afraid, to seize the true idea, will never fathom it to its very depths. Perhaps, you may some day, realize better than you do now, one of the chief reasons for our unwillingness

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to impart our Knowledge to European candidates. Only read Mr. [[Roden Noel]]'s disquisitions and diatribes in [[Light (periodical)|Light]]! Indeed, indeed, you ought to have answered them as advised by me through [[Helena Petrovna Blavatsky|H.P.B.]] Your silence is a brief triumph to the pious gentleman, and seems like a desertion of poor [[C. C. Massey|Mr. Massey]].

"A man in the way to learn something of the mysteries of nature seems in a higher state of existence to begin with on earth than that which nature apparently provides for him as a reward for his best deeds."

Perhaps "apparently" — not so in reality. When the modus operandus of nature is correctly understood. Then that other misconception:

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'''NOTES:'''
*'''Modus operandi''' is a Latin phrase used to describe the normal or habitual way of working of something or someone.

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"The more merit, the longer period of [[devachan]]. But then in Devachan . . . all sense of the lapse of [[time]] is lost: a minute is as a thousand years . . . à quoi bon then, etc."

This remark and such ways of looking at things might as well apply to the whole of [[Eternity]], to [[Nirvāṇa|Nirvana]], [[Pralaya]], and what not. Say, at once that the whole system of being, of existence separate and collective, of nature objective and subjective are but idiotic, aimless facts, a gigantic fraud of that nature, which meeting with little sympathy with Western philosophy, has, moreover, the cruel disapprobation of the best [[Chela#Lay_chelas|"lay-chela"]]. A quoi bon, in such a case, this preaching of our doctrines, all this uphill work and swimming in adversum flumen? Why should the West be so anxious then to learn anything

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'''NOTES:'''
* '''à quoi bon''' means what's the use, the good (of doing)?
* '''adversum flumen''' is a Latin phrase meaning "against the stream".

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from the East, since it is evidently unable to digest that which can never meet the requirements of the special tastes of its Esthetics. Sorry outlook for us, since even you fail to take in the whole magnitude of [[Esoteric Philosophy|our philosophy]], or to even embrace at one scope a small corner — the [[devachan]] — of those sublime and infinite horizons of [[Life after Death|"after life"]]. I do not want to discourage you. I would only draw your attention to the formidable difficulties encountered by us in every attempt we make to explain our metaphysics to Western minds, even among the most intelligent. Alas, my friend, you seem as unable to assimilate our mode of thinking, as to digest our food, or enjoy our melodies!

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No; there are no clocks, no timepieces in [[devachan]], my esteemed [[chela]], though the whole Cosmos is a gigantic chronometer in one sense. Nor do we, mortals, — ici bas même — take much, if any, cognizance of [[time]] during periods of [[happiness]] and bliss, and find them ever too short; a fact that does not in the least prevent us from enjoying that happiness all the same — when it does come. Have you ever given a thought to this little possibility that, perhaps, it is because their cup of bliss is full to its brim, that the "devachanee" loses "all sense of the lapse of time" and that it is something that those who land in [[Avichi|Avitchi]] do not, though as much as the devachanee, the Avitchee has no cognizance of time — i.e., of our earthly calculations of periods of time? I may also remind you in this connection

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* '''ici bas même''' means "even down here (on earth)".

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that [[time]] is something created entirely by ourselves; that while one short second of intense agony may appear, even on earth, as an eternity to one man, to another, more fortunate, hours, days, and sometimes whole years may seem to flit like one brief moment; and that finally, of all the sentient and conscious beings on earth, man is the only animal that takes any cognizance of time, although it makes him neither happier nor wiser. How then, can I explain to you that which you cannot feel, since you seem unable to comprehend it? Finite similes are unfit to express the abstract and the infinite; nor can the objective ever mirror the subjective. To realize the bliss in

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[[devachan]], or the woes in [[Avichi|Avitchi]], you have to assimilate them — as we do. Western critical idealism (as shown in Mr. [[Roden Noel]]'s attacks) has still to learn the difference that exists between the real being of super-sensible objects, and the shadowy subjectivity of the ideas it has reduced them to. [[Time]] is not a predicate conception and can, therefore, neither be proved nor analysed, according to the methods of superficial philosophy. And, unless we learn to counteract the negative results of that method of drawing our conclusions agreeably to the teachings of the so-called "system of pure reason," and to distinguish

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between the [[matter]] and the form of our knowledge of sensible objects, we can never arrive at correct, definite conclusions. The case in hand, as defended by me against your (very natural) misconception is a good proof of the shallowness and even fallacy of that "system of pure (materialistic) reason." [[Space]] and [[time]] may be — as [[Immanuel Kant|Kant]] has it — not the product but the regulators of the sensations, but only so far, as our sensations on earth are concerned, not those in [[devachan]]. There we do not find the a priori ideas of those "space and time" controlling the perceptions of the denizen of devachan in respect to the objects of his sense;

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but, on the contrary, we discover that it is the devachanee himself who absolutely creates both and annihilates them at the same time. Thus, the "after states" so called, can never be correctly judged by practical reason since the latter can have active being only in the sphere of final causes or ends, and can hardly be regarded with [[Immanuel Kant|Kant]] (with whom it means on one page reason and on the next — [[will]]) as the highest spiritual power in man, having for its sphere that WILL. The above is not dragged in — as you may think — for the sake of an (too far stretched, perhaps) argument, but with an eye to a future discussion "at home," as you express it, with students

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and admirers of [[Immanuel Kant|Kant]] and [[Plato]] that you will have to encounter.

In a plainer language, I will now tell you the following, and, it will be no fault of mine if you still fail to comprehend its full meaning. As physical existence has its cumulative intensity from infancy to prime, and its diminishing energy thenceforward to dotage and [[death]], so the dream-life of [[devachan]] is lived correspondentially. Hence you are right in saying that the "[[Soul]]" can never awake to its mistake and find itself "cheated by nature" — the more so, as strictly speaking, the whole of the human life and its boasted realities, are no better than such "cheating".

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But you are wrong in pandering to the prejudices and preconceptions of the Western readers (no Asiatic will ever agree with you upon this point) when you add that "there is a sense of unreality about the whole affair which is painful to the mind," since you are the first one to feel that, it is no doubt due much more to "an imperfect grasp of the nature of the existence" in [[devachan]] — than to any defect in our system. Hence — my orders to a [[chela]] to reproduce in an Appendix to your article extracts from this letter and explanations calculated to disabuse the reader, and to obliterate, as far as possible, the painful impression this confession

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of yours is sure to produce on him. The whole paragraph is dangerous. I do not feel myself justified in crossing it out, since it is evidently the expression of your real feelings, kindly, though — pardon me for saying so — a little clumsily white-washed with an apparent defence of this (to your mind) weak point of the system. But it is not so, believe me. Nature cheats no more the [[devachan]]ee than she does the living, physical man. Nature provides for him far more real bliss and [[happiness]] there, than she does here, where all the conditions of [[evil]] and chance are against him, and his inherent helplessness — that of a straw violently blown hither and

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thither by every remorseless wind — has made unalloyed [[happiness]] on this earth an utter impossibility for the human being, whatever his chances and condition may be. Rather call this life an ugly, horrid nightmare, and you will be right. To call the [[devachan]] existence a "dream" in any other sense but that of a conventional term, well suited to our languages all full of misnomers — is to renounce for ever the knowledge of the [[Esoteric Philosophy|esoteric doctrine]] — the sole custodian of truth. Let me then try once more to explain to you a few of the many states in Devachan and — [[Avichi|Avitchi]].

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As in actual earth-life, so there is for the [[Ego]] in [[devachan]] — the first flutter of psychic life, the attainment of prime, the gradual exhaustion of force passing into semi-unconsciousness, gradual oblivion and lethargy, total oblivion and — not [[death]] but birth: [[reincarnation|birth into another personality]], and the resumption of action which daily begets new congeries of causes, that must be worked out in another term of Devachan, and still another physical rebirth as a new [[personality]]. What the lives in devachan and upon Earth shall be respectively in each instance is determined

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by [[Karma]]. And this weary [[reincarnation|round of birth upon birth]] must be ever and ever run through, until the being reaches the end of the [[Round#Seventh_Round|seventh round]], or — attains in the interim the wisdom of an [[Arhat]], then that of a [[Buddha]] and thus gets relieved for a round or two, — having learned how to burst through the [[Law of Cycles|vicious circles]] — and to pass periodically into the [[Nirvāṇa#Parinirvāṇa|Paranirvana]].

But suppose it is not a question of a [[Francis Bacon|Bacon]], a Goethe, a Shelley, a Howard, but of some hum-drum person, some colourless, flaxless personality, who never impinged upon the world enough to make himself felt: what then?

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Simply that his [[devachan]]ic state is as colourless and feeble as was his [[personality]]. How could it be otherwise since cause and effect are equal. But suppose a case of a monster of wickedness, sensuality, ambition, avarice, pride, deceit, etc.: but who nevertheless has a germ or germs of something better, flashes of a more divine nature — where is he to go? The said spark smouldering under a heap of dirt will counteract, nevertheless, the attraction of [[Moon#The_Eighth_Sphere|the eighth sphere]], whither fall but absolute nonentities; "failures of nature" to be remodelled entirely, whose [[Monad#The_dual_Monad|divine monad]] separated itself from the five [[principle]]s during their life-time, (whether in the next preceding or several [[reincarnation|preceding births]],

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since such cases are also on our records), and who have lived as [[Avichi#Reincarnation_of_the_soulless_entity|soulless human beings]]. These persons whose [[Buddhi|sixth principle]] has left them (while the [[Ātman|seventh]] having lost its vahan (or vehicle) can exist independently no longer) their fifth or [[Soul#Animal soul|animal Soul]] of course goes down "the bottomless pit." This will perhaps make [[Éliphas Lévi Zahed|Eliphas Levi]]'s hints still more clear to you, if you read over what he says, and my remarks on the margin thereon (see [[The Theosophist (periodical)|Theosophist]], October, 1881, Article "Death") and reflect upon the words used: such as drones, etc. Well, the first named entity then, cannot, with all its wickedness go to [[Moon#The_Eighth_Sphere|the eighth sphere]] — since his wickedness is of a too spiritual, refined nature. He is a monster — not a mere Soulless brute. He must not be simply

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'''NOTES:'''
*'''"Fifth principle/Animal soul."''' In October 1881, A. O. Hume defines the animal soul as the combination of the "astral body (Liṅga-śarīra), the "astral shape" (Kāmarūpa), and the "animal or physical intelligence," referring to the Lower manas.
*'''My remarks on the margin''' See Eliphas Levi's article with the Master's remarks [http://www.blavatsky.net/index.php/stray-thoughts-on-death-and-satan# here.]

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annihilated but PUNISHED; for, annihilation, i.e. total oblivion, and the fact of being snuffed out of conscious existence, constitutes per se no punishment, and as Voltaire expressed it: "le neant ne laisse pas d'avoir du bon." Here is no taper-glimmer to be puffed out by a zephyr, but a strong, positive, maleficent energy, fed and developed by circumstances, some of which may have really been beyond his control. There must be for such a nature a state corresponding to [[Devachan]], and this is found in [[Avichi|Avitchi]] — the perfect antithesis of devachan — vulgarized by the Western nations into [[Hell]] and [[Heaven]], and which you have entirely lost sight of in your

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'''NOTES:'''
* '''"le neant ne laisse pas d'avoir du bon"''' is part of a famous quotation from French philosopher Voltaire's letter to the Marquise du Deffand November 1, 1769. It translates as "Emptiness is really full of goodness."
* '''taper-glimmer''' refers to the light of a slim candle.

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[[Fragments of Occult Truth (article)|"Fragment"]]. Remember: "To be immortal in good one must identify himself with Good (or [[God]]); to be immortal in [[evil]] — with evil (or [[Satan]])." Misconceptions of the true value of such terms as "[[Spirit]]", "[[Soul]]", "[[individuality]]", "[[personality]]", and "[[immortality]]" (especially) — provoke wordy wars between a great number of idealistic debaters, besides Messrs. [[C. C. Massey|C.C.M.]] and [[Roden Noel]]. And, to complete your [[Fragments of Occult Truth (article)|Fragment]] without risking to fall again under the mangling tooth of the latter honourable gentleman's criticism — I found it necessary to add to [[devachan]] — [[Avichi|Avitchi]] as its complement and applying to it the same laws as to the former. This is done, with your permission, in the Appendix.

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*'''"To be immortal in good..."''' this is a quote from [[Éliphas Lévi Zahed|Eliphas Levi]]'s article (See [[Mahatma Letter No. 104#Page 23|above]]).
*

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Having explained the situation sufficiently I may now answer your query No. 1 directly. Yes, certainly there is "a change of occupation," a continual change in [[Devachan]], just as much — and far more — as there is in the life of any man or woman who happens to follow his or her whole life one sole occupation whatever it may be; with that difference, that to the Devachanee his special occupation is always pleasant and fills his life with rapture. Change then there must be, for that dream-life is but the fruition, the harvest-time of those psychic seed-germs dropped from the tree of physical existence in our moments of dreams and hopes, fancy-glimpses of bliss and [[happiness]] stifled in

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an ungrateful social soil, blooming in the rosy dawn of [[Devachan]], and ripening under its ever fructifying sky. No failures there, no disappointments! If man had but one single moment of ideal [[happiness]] and experience during his life — as you think — even then, if Devachan exists, — it could not be as you erroneously suppose, the indefinite prolongation of that "single moment," but the infinite developments, the various incidents and events, based upon, and outflowing from, that one "single moment" or moments, as the case may be; all in short that would suggest itself to the "dreamer's" fancy. That one note, as I said, struck from the

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lyre of life, would form but the Key-note of the being's subjective state, and work out into numberless harmonic tones and semi-tones of psychic phantasmagoria. There — all unrealized hopes, aspirations, dreams, become fully realized, and the dreams of the objective become the realities of the subjective existence. And there behind the curtain of [[Māyā|Maya]] its vapours and deceptive appearances are perceived by the [[adept]], who has learnt the great secret how to penetrate thus deeply into the Arcana of being.

Doubtless my question whether you had experienced monotony during what you consider the happiest moment of your life has entirely misled you. This letter thus, is the just penance for my laziness to amplify the explanation.

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[Query 2] What [[Law of Cycles|cycle]] is meant?

The "minor cycle" meant is, of course, the completion of the [[Round#Seventh Round|seventh Round]], as decided upon and explained. Besides that at the end of each of the seven rounds come a less "full" remembrance; only of the [[devachan]]ic experiences taking place between the [[reincarnation|numerous births]] at the end of each personal life. But the complete recollection of all the lives — (earthly and devachanic) omniscience — in short — comes but at the great end of the full seven Rounds (unless one had become in the interim a [[Bodhisattva|Bodhisatwa]], an [[Arhat]]) — the "threshold" of [[Nirvāṇa|Nirvana]] meaning an indefinite period. Naturally a man, a Seventh-rounder (who completes his earthly migrations at the beginning of the last race and ring) will have to wait longer at that threshold than one of

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'''NOTES:'''
* '''Query 2''' probably refers to the following statement found in [[Mahatma_Letter_No._70c#Page_4|letter 70c]]: "The real full remembrance of our lives will come but at the end of the minor cycle — not before."

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the very last of those [[Round]]s. That Life of the Elect between the minor [[Pralaya]] and [[Nirvāṇa|Nirvana]] — or rather before the Pralaya is the Great Reward, the grandest, in fact, since it makes of the [[Ego]] (though he may never have been an [[adept]], but simply a worthy virtuous man in most of his existences) — virtually a [[God]], an omniscient, conscious being, a candidate — for eternities of [[Aeon|aeons]] — for a [[Dhyāni-Chohan|Dhyan Chohan]] . . . Enough — I am betraying the mysteries of [[initiation]]. But what has NIRVANA to do with the recollections of objective existences? That is a state still higher and in which all things objective are forgotten. It is a State of absolute Rest and assimilation with [[Parabrahman|Parabrahm]] — it is Parabrahm itself. Oh, for the sad ignorance of our philosophical truths in the West, and for the inability of your

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'''NOTES:'''
*

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greatest intellects to seize the true spirit of those teachings. What shall we — what can we do!

[Query 3] You postulate an intercourse of entities in [[devachan]] which applies only to the mutual relationship of physical existence. Two sympathetic souls will each work out its own devachanic sensations making the other a sharer in its subjective bliss, but yet each is dissociated from the other as regards actual mutual intercourse. For what companionship could there be between two subjective entities which are not even as material as that ethereal body-shadow — the [[Māyāvi-Rūpa|Mayavi-rupa]]?

[Query 4] Devachan is a state, not a locality. Rupa Loka, Arupa-Loka, and [[Kāmaloka|Kama-Loka]] are the three spheres of ascending spirituality in which the several groups

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'''NOTES:'''
*

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of subjective entities find their attractions. In the [[Kāmaloka|Kama-Loka]] (semi-physical sphere) dwell the [[Kāmaloka#Shells|shells]], the victims and [[suicide]]s; and this sphere is divided into innumerable regions and sub-regions corresponding to the mental states of the comers at their hour of death. This is the glorious "Summer-land" of the Spiritualists, to whose horizons is limited the vision of their best seers — vision imperfect and deceptive because untrained and non-guided by [[Ālaya#Ālayavijñāna|Alaya Vynyana]] (hidden knowledge). Who in the West knows anything of true Sahalo-Kadhatu, the mysterious Chiliocosm out of the many regions of which but three can be given out to the outside world, the Tribuvana (three worlds) namely: Kama, Rupa, and Arupa-Lokas. Yet see the sadness produced in the Western minds by the mention of even those three! See [[Light (periodical)|"Light"]] of January 6th!

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'''NOTES:'''
*'''Sahaloka-dhātu''' is a [[Sanskrit]] term defined as the "world inhabited by men, earth."
*'''Chiliocosm''' is a Buddhist term. A collection of 1000 solar systems are called Sahashri Loka Dhatu or small chiliocosm, and it is often related to the milky way.

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Behold your friend ([[William Stainton Moses|M. A. Oxon]]) notifying the world of his readers that on your assumption in your "Secret doctrine" — "no graver indictment could be brought against any man by his bitterest foe" than the one you bring against us — "these mysterious unknown." It is not such bitter criticisms that are likely to draw out more of our knowledge, or to make the "unknown" more known. And then, the pleasure of teaching a public one of whose great authorities ([[Roden Noel]]) says a few pages further on, that, [[theosophist]]s are endowing "[[Kāmaloka#Shells|shells]]" with simulated consciousness. See the difference one word will make. If the word "assimilated" instead of "simulated" had been written the true idea would have been conveyed that the shells' consciousness is assimilated from the [[mediumship|medium]]

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'''NOTES:'''
*

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and living persons present, whereas now —! But of course, it is not our European critics, but our Asiatic [[chela]]s' expositions that "seem absolutely Protean in their ever shifting variety." The man has to be answered and set right anyhow, whether by yourself or [[C. C. Massey|Mr. Massey]]. But alas! the latter knows but little, and you, — you look at our conception of [[devachan]] with more than "discomfort"! But to resume.

From [[Kāmaloka|Kama Loka]] then in the great Chiliocosm, — once awakened from their post-mortem torpor, the newly translated "[[Soul]]s" go all (but the [[Kāmaloka#Shells|shells]]) according to their attractions, either to Devachan or [[Avichi|Avitchi]]. And those two states are again differentiating ad infinitum -- their ascending

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'''NOTES:'''
*'''Chiliocosm'''. See [[Mahatma_Letter_No._104#Page 32|previous note]].

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degrees of spirituality deriving their names from the lokas in which they are induced. For instance: the sensations, perceptions and ideation of a [[devachan]]ee in Rupa-Loka, will, of course, be of a less subjective nature than they would be in Arupa-Loka, in both of which the devachanic experiences will vary in their presentation to the subject-entity, not only as regards form, colour, and substance, but also in their formative potentialities. But not even the most exalted experience of a [[monad]] in the highest devachanic state in Arupa-Loka (the last of the seven states) — is comparable to that perfectly subjective condition of pure spirituality from which the monad emerged to "descend into [[matter]]", and to which at the completion of the [[Manvantara|grand cycle]] it must return. Nor is [[Nirvāṇa|Nirvana]] itself comparable to [[Nirvāṇa#Parinirv.C4.81.E1.B9.87a|Para Nirvana]].

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'''NOTES:'''
*

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[Query 5] Reviving [[consciousness]] begins after the struggle in [[Kāmaloka|Kama-Loka]] at the door of [[devachan]], and only after the [[Life_after_Death#Period_of_gestation|"gestation period"]]. Please turn to my responses upon the subject in your "Famous contradictions."

[Q. 6]. Your deductions as to the indefinite prolongation in Devachan of some one moment of earthly bliss having been unwarranted, your question in the last paragraph of this interrogatory need not be considered. The stay in Devachan is proportioned to the unfinished psychic impulses originating in earth-life: those persons whose attractions were preponderatingly material will sooner be drawn back into [[reincarnation|rebirth]] by the force of Tanha. As our London opponent truly remarks: these subjects (metaphysical) are only partly for understanding. A higher faculty belonging to the higher life must see, — and it is

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'''NOTES:'''
*'''Taṇhā''' is a [[Buddhism|Buddhist]] term that literally means "thirst," and is commonly translated as craving or desire.
*'''Our London opponent''' refers to Mr. [[Roden Noel]].
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truly impossible to force it upon one's understanding — merely in words. One must see with his spiritual eye, hear with his [[Dharmakāya|Dharmakayic]] ear, feel with the sensations of his Ashta-vijnyāna (spiritual "I") before he can comprehend this doctrine fully; otherwise it may but increase one's "discomfort," and add to his knowledge very little.

[Q. 7.] The "reward provided by nature for men who are benevolent in a large, systematic way" and who have not focussed their affections upon an individual or specialty, is that — if pure — they pass the quicker for that through the [[Kāmaloka|Kama]] and [[Devachan#Rupa_and_Arupa_Lokas|Rupa Lokas]] into the higher sphere of Tribuvana, since it is one where the formulation of abstract ideas and the consideration of general principles fill the thought of its occupants. [[Principle#Individuality_and_personality|Personality]] is the

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'''NOTES:'''
* '''Aṣṭa-vijñāna''', in the [[Buddhism|Buddhist]] Yogacara tradition, refers to the "eight consciousnesses" that composes a human being. The highest of these, [[Ālaya#Ālayavijñāna|ālayavijñāna]], could be interpreted from a Theosophical point of view as a spiritual "I".

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synonym for limitation, and the more contracted the person's ideas, the closer will he cling to the lower spheres of being, the longer loiter on the plane of selfish social intercourse. The social status of a being is, of course, a result of [[Karma]]; the law being that "like attracts like". The renascent being is drawn into the gestative current with which the preponderating attractions coming over from the last birth make him assimilate. Thus one who died a ryot may be reborn a king, and the dead sovereign may next see the light in a coolie's tent. This law of attraction asserts itself in a thousand "accidents of birth" — than which there could be no more flagrant misnomer. When you, realize, at least, the following — that the [[Skandha|skandas]] are the elements of limited existence then will you have realized also one of the conditions of Devachan which has now such

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'''NOTES:'''
* '''Renascent''' means being reborn; coming again into being.
* '''Gestative''' refers to the process of development of a fetus from conception until birth.
* '''Ryot''' or Raiyat is an Indian term for a peasant or tenant farmer.
* '''Coolie''', a person from Asia who was employed by the Europeans as a cheap source of labor during the 19th and early 20th century.

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a profoundly unsatisfactory outlook for you. Nor are your inferences (as regards the well-being and enjoyment of the upper classes being due to a better [[Karma]]) quite correct in their general application. They have a eudæmonistic ring about them which is hardly reconcilable with Karmic Law, since those "well-being and enjoyment" are oftener the causes of a new and overloaded Karma than the production or effects of the latter. Even as a "broad rule" poverty and humble condition in life are less a cause of sorrow than wealth and high birth, but of that — later on. My answers are once more assuming the shape of a volume rather than the decent aspect of a letter.

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'''NOTES:'''
* '''Eudæmonism''' is an ethical doctrine holding that the value of moral action lies in its capacity to produce happiness.

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"Writing a new book, or for [[The Theosophist (periodical)|the Theosophist]]?" Well do you not think that (since your desire is to reach not merely the most but also the most receptive minds) you had better write the former, as well as for the latter? You might put into [[Esoteric_Buddhism_(book)|Esoteric Buddhism]] — an excellent title by the bye — such matter as would be a sequel to, or amplification of what has appeared in the Theosophist, a systematic, thoughtful exposition of what was and will be given in the Journal in snatched out brief [[Fragments of Occult Truth (article)|Fragments]]. I am specially anxious — on [[Morya|M]]'s account — that the Journal should be made as much as possible a success; should be circulated more than it is now

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'''NOTES:'''
*

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in England. [[Esoteric_Buddhism_(book)|Your new book]] drawing as it is sure to — the attention of the most educated, thoughtful portion of the Western public to the organ of "[[Esoteric_Philosophy#Arhat_Esoteric_Philosophy|Esoteric Buddhism]]" par excellence — would thus do it a world of good, and both would prove of mutual assistance. Do not lose sight of Lillie's "Buddha and Early Buddhism" when you write it. With its host of fallacies, unwarranted assumptions and distortion of facts and even [[Sanskrit]] and [[Pali]] words, this snobbish volume had nevertheless the greatest success with [[Spiritualism|Spiritualists]] and even mystically inclined [[Christianity|Christians]]. I will have it slightly reviewed by [[T. Subba Row|Subba Row]] or [[Helena Petrovna Blavatsky|H.P.B.]] furnishing them with notes myself, but

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'''NOTES:'''
*'''''Buddha and Early Buddhism''''' is a book written in 1881 by [[Arthur Lillie]], a soldier in the British Army in India that became a Buddhist. His books on religion were poorly received by scholars.
*'''I will have it slightly reviewed'''. The issue of [[The Theosophist (periodical)|''The Theosophist'']] in February, 1884 (pp. 125-129) publishes a review entitled "Remarks and Thoughts on Buddha and Early Buddhism" written by the [[chela]] [[Dharani Dhar Kauthumi]]. It includes some editorial notes that may come from [[Koot Hoomi|Master K.H.]]

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of this more in some future letter. You have ample materials to work upon in my notes and papers. You have given but a few of the many points touched by me and amplified and re-amplified in heaps of letters, as I do now. You could work out of them any number of new articles and [[Fragments of Occult Truth (article)|Fragments]] for [[The Theosophist (periodical)|the magazine]], and have enough and to spare — left over for [[Esoteric_Buddhism_(book)|the book]]. And these in their turn may be followed up in a third volume later on. It may be well to always keep this plan in mind.

Your "wild scheme" with Darjeeling, good friend, as its objective point, is not wild, but simply impracticable. The time has not yet come. But the drift of your energies is carrying you

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'''NOTES:'''
*

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slowly yet steadily in the direction of personal intercourse. I will not say that I desire it as much as you do, for seeing you nearly every day of my life I care very little for objective intercourse; but for your sake I would if I could, precipitate that interview. However ----? Meanwhile, be happy in knowing that you have done more real good to your kind within the two past years than in many previous years. And — to yourself also.

I am quite sure that you do not sympathize with the selfish feeling that prompts the [[London Lodge|London Branch]] to wish to withhold even

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'''NOTES:'''
*

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their small proportion of pecuniary support — amounting to a few guineas a year — from the [[Parent Society]]. Who of the members would ever think of refusing, or trying to avoid payment of fees to any other Society, Club, or Scientific Association he may happen to belong to? It is this indifference and selfishness that have permitted them to stand by idle and calm from the first, and see [[Founders#"The Founders"|the two in India]] giving their last rupee (and the [[Upasika]] actually selling her jewellery — for the honour of the [[Theosophical Society|Society]]) — though many of the British members are far better able to afford the necessary sacrifices than they. [[Henry Steel Olcott|Mr. Olcott]]'s sister is actually starving in America, and the poor man, loving her dearly as he does, would not

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'''NOTES:'''
* '''Pecuniary''' means financial or monetary.

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nevertheless spare Rs. 100 from the [[Theosophical Society|Society]]'s, or rather [[The Theosophist (periodical)|the Theosophist]]'s fund to relieve her with six small children had not [[Helena Petrovna Blavatsky|H.P.B.]] insisted upon, and [[Morya|M.]] given a small sum for it.

However, I have told [[Henry Steel Olcott|Mr. Olcott]] to send you the necessary official authority to compound the fees or make any other business agreement at London that you may think best. But remember, my very valued brother, that if poor [[Hinduism|Hindu]] clerks on Rs. 20 or 30 salaries are expected to help pay the Society's expenses with that fee, it is sheer injustice to totally exempt the far richer London members. Do justice, "though the heavens fall". Yet, if concessions are required to local prejudices,

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'''NOTES:'''
*

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you are certainly better qualified than we, to see, and hence to negotiate according to the fitness of things. By all means put "the money relations on a better footing" than at present, if the financial wind has to be tempered for the shorn Peling-lamb. I have faith in your wisdom my friend, though you would have a certain right to be fast losing yours in mine, considering how tight the negotiations for the Phoenix-capital prove. You must have understood that I am still, and notwithstanding the [[Chohan]]'s approval of my "[[Chela#Lay Chela|Lay-Chela]]" — under last year's restrictions, and cannot bring to bear on the parties concerned all the [[Siddhi|psychic]]

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'''NOTES:'''
*'''Peling''' (''phyi-gling'', 'outer continent') is a Tibetan word meaning outsider or foreigner, particularly a Westerner.

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[[Siddhi|powers]] that I otherwise could. Besides, our laws and restrictions with regard to money or any financial operations whether within or outside our [[Brotherhood of Adepts|Association]], are extremely severe — inexorable on some points. We have to proceed very cautiously; hence — the delay. But I do hope that you yourself think, that something has already been done in that direction.

Yes; "[[Koot Hoomi|K.H.]] did" mean that the review of "Mr. Isaacs should appear in [[The Theosophist (periodical)|the Theosophist]]," and "By the Author of [[The Occult World (book)|the Occult World]]", so do send it before you go. And, for the sake of old "[[Samuel Ward|Sam Ward]]" I would like to see it

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'''NOTES:'''
* '''Mr. Isaacs''' was a novel written by [[Francis Marion Crawford]], in which [[Masters of Wisdom|the Masters]], [[Founders#"The Founders"|the Founders]] and [[Alfred Percy Sinnett|Mr. Sinnett]] are mentioned. Samuel Ward had sent Col. Olcott a copy of it. The review appeared in the February issue of ''The Theosophist'' without signature.

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noticed in [[The Pioneer (periodical)|the "Pioneer"]]. But that does not matter much, now that you leave it.

Thereupon — Salam, and best wishes. I am extremely busy with preparations of [[initiation]]. Several of my [[chela]]s — [[Djual Khool|Gjual-khool]] among others — are striving to reach "the other shore".

Yours faithfully,

[[Koot Hoomi|K. H.]]

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'''NOTES:'''
*'''Salām''' is the word for "peace" in Arabic, often used as a greeting.

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== Context and background ==
The first Devachan letter was [[Mahatma Letter No. 68|Letter No. 68]]. [[Mahatma Letter No. 70a|Letters 70A]], [[Mahatma Letter No. 70b|B]] and [[Mahatma Letter No. 70c|C]] dealt further with the subject. The two Englishmen submitted more questions to the [[Koot Hoomi|Mahatma K.H.]] This letter is in answer to those questions.

It will be remembered that [[A. P. Sinnett]] had taken over from [[A. O. Hume]] the task of writing the series entitled [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] which were published in [[The Theosophist (periodical)|''The Theosophist'']]. These articles were based on the teachings given by the two Mahatmas, K.H. and [[Morya|M.]], through the letters.

== Physical description of letter ==

The original is in the British Library, Folio 2. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
KH script in blue ink, mostly on bluish-grey paper. Some white paper, which is stamped with the print of a tree, is used near the end of the letter. The script is large and flowing.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 172.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML needs background]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML needs commentary]]
[[es:CM104]]

Phoenix Venture

2026-03-05T17:07:31Z

Alejandro Daniele:

After [[Alfred Percy Sinnett|A. P. Sinnett]] was announced that he was going to be dismissed from [[The Pioneer (periodical)|''The Pioneer'']] in 1883, the [[Koot Hoomi|Master K.H.]] made an effort to engage Mr. Sinnett in organizing a newspaper supported by Indian capital. The latter wrote:

<blockquote>A scheme was developed, according to which I was to start a new paper in rivalry with the "Pioneer". Its name was settled. It was to be called ''The Phoenix'' and efforts were made to obtain the necessary capital from some of the great Indian Rajahs.<ref>Alfred Percy Sinnett, ''Autobiography of Alfred Percy Sinnett'' (London: Theosophical History Centre, 1986), 22.</ref></blockquote>

This newspaper sought to help in raising the social and economic condition of the Indian masses, their sense of self-respect, and their standing in the eyes of the world.

Sinnett left for England hoping to return to India for this project, but after considerable efforts to raise the funds needed the enterprise had to be abandoned for lack of support from the Indians.

== Mahatma Letters on the Phoenix Venture ==

[[Mahatma]] [[Koot Hoomi]] was very interested in this proposal, and it was discussed in a number of letters between him and Sinnett. See:

* [[Mahatma Letter No. 98]]
* [[Mahatma Letter No. 99]]
* [[Mahatma Letter No. 104]]
* [[Mahatma Letter No. 107]]
* [[Mahatma Letter No. 109]]
* [[Mahatma Letter No. 112]]
* [[Mahatma Letter No. 113]]
* [[Mahatma Letter No. 114]]
* [[Mahatma Letter No. 126]]
* [[Mahatma Letter of Sinnett to/from KH - 1883-09-18]]

== Notes ==
<references/>

[[Category:History]]
[[Category:Events in early TS history]]
[[es:Emprendimiento Phoenix]]

Mahatma Letter No. 102

2026-02-27T18:26:42Z

Alejandro Daniele:

A. Banon

2025-12-20T11:26:02Z

Alejandro Daniele:

'''Captain Arthur T. Banon''' was an early fellow of the [[Theosophical Society]] in India. An Anglo-Irishman, he served as an officer of the Munster Fusiliers and, later, in the staff corps of the 39th NI [Bengal Native Infantry]. He worked with [[A. O. Hume]] in some affairs of the Indian Congress Party.<ref>[John R. McLane, ''Indian Nationalism and the Early Congress'' (Princeton University Press, 2015), 124. Available at [https://books.google.com/books?id=efp9BgAAQBAJ&pg=PA124&lpg=PA124&dq=Captain+A+Banon+India&source=bl&ots=cVBlcTyLV8&sig=gyiMzq7pv2POixijrgEL6_iGiHM&hl=en&sa=X&ved=0ahUKEwjVwLTTw9DXAhUH6IMKHWfsDkwQ6AEIRzAK#v=onepage&q=Captain%20A%20Banon%20India&f=false Google Books.]</ref>

Banon settled in India as a landowner, establishing the well-known Manali Orchards, Duff Dunbar, Kulu.<ref>"Pvt Harold Oliver Banon" at [https://www.findagrave.com/memorial/11097812 Findagrave.com.]</ref> His son wrote of being sent around the world to study "orchard practice in other countries and a more intensive training in fruit culture."<ref>Major H. M. Banon, "Fifty Years in Kulu," ''The Himalaya Journal'' 17 (1952). Available at [https://www.himalayanclub.org/hj/17/13/fifty-years-in-kulu/ The Himalaya Club website.]</ref> The Banon family is still engaged in the orchard and has encouraged tourism in that region of India.<ref>"The Banons"
in [https://wanderlustnphotography.wordpress.com/the-banons/ Wanderlustnphotography blog.]</ref>

== Theosophical Society involvement ==

According to [[Readers Guide to The Mahatma Letters to A. P. Sinnett (book)|''Readers Guide to The Mahatma Letters to A. P. Sinnett'']]: 
<blockquote>
Banon, Capt. A., Fellow of the Theosophical Society and British Army Officer who supported the [[Founders]] in the controversy with the [[Joseph Cook|Rev. Joseph Cook]]. See [[Old Diary Leaves (book)|ODL]] 2: 329 and [[A Short History of the Theosophical Society (book)|SH]], p. 167. However, Banon must have written something against [[Koot Hoomi|KH]], since in [[The Mahatma Letters to A. P. Sinnett (book)|ML]] [[Mahatma Letter No. 68#Page 28|16 (68)]], p. 119, KH speaks of the "Banon papyrus" which contained "a severe literary thrashing of my humble self."<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 218 . </ref>
</blockquote>

== Notes ==
<references/>

[[Category:Associates of HPB|Banon, A.]]
[[Category:Nationality English|Banon, A.]]
[[Category:Nationality Irish|Banon, A.]]
[[Category:Military|Banon, A.]]
[[Category:Farmers|Banon, A.]]
[[Category:People|Banon, A.]]
[[es:A. Banon]]

Joseph Cook

2025-12-20T11:25:26Z

Alejandro Daniele:

According to [[Readers Guide to The Mahatma Letters to A. P. Sinnett (book)|''Readers Guide to The Mahatma Letters to A. P. Sinnett'']]: 
<blockquote>
Cook, Rev. Joseph, a Boston preacher who at one time supported the idea of [[Spiritualism|spiritualism]] but when he went to India in 1882, he denounced both spiritualism and [[Theosophy]]. [[Damodar K. Mavalankar|Damodar]] countered his accusations in the press. [[Morya|M]] calls him "a pump of filth" ([[The Mahatma Letters to A. P. Sinnett (book)|ML]], p. 267). There is a newspaper clipping about him in [[Helena Petrovna Blavatsky|HPB's]] scrapbook. [[Old Diary Leaves (book)|ODL]] 2: 329; [[Damodar and the Pioneers of the Theosophical Movement (book)|D]], pp. 178-80; [[A Short History of the Theosophical Society (book)|SH]] index.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 219.</ref>
</blockquote>

== Notes ==
<references/>

[[Category:Christian clergy|Cook, Joseph]]
[[Category:Christians|Cook, Joseph]]
[[Category:Nationality American|Cook, Joseph]]
[[Category:People|Cook, Joseph]]
[[es:Joseph Cook]]

Pishacha

2025-12-18T09:48:51Z

Alejandro Daniele:

[[File:Pishacha.jpg|right|200px|thumb|Traditional rendering of a Pishacha]]

'''Pishacha''' (Sanskrit: पिशाच ''piśāca'', literally, "eater of raw flesh") are flesh-eating demons according to Indian mythology. Their origin is obscure, although some believe that they were created by Brahma. Another legend describes them as the sons of either Krodha (figuratively "Anger") or as Dakṣa’s daughter Piśāca. They are also said to be creatures of humanity’s vices, having the power to assume different forms at will. They feed on human energies and can possess human beings and alter their thoughts. The term is occasionally used in a more general way to include all the ghosts, goblins and [[vampire]]s that haunt cemeteries and ruins in India.

In the Theosophical view the pisachas are known as "[[shell]]s", that is, the [[Kāmarūpa]] plus the remnants of the [[manas|fifth principle]] left behind in [[kāmaloka]] after the [[Ego]] entered in [[devachan]].

== Additional resources ==
* [https://www.theosophy.world/encyclopedia/pisaca Pisaca] in Theosophy World

== Notes ==
<references/>

[[Category:Sanskrit terms]]
[[Category:Hindu concepts]]
[[Category:Theosophical concepts]]
[[es:Pishacha]]

Globe

2025-12-17T09:40:24Z

Alejandro Daniele:

== Generalities ==

<blockquote>As the work of each [[Round]] is said to be apportioned to a different group of so-called “Creators” or “Architects,” so is that of every globe; i.e., it is under the supervision and guidance of special “Builders” and “Watchers”—the various [[Dhyāni-Chohan|Dhyan-Chohans]].<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 233.</ref></blockquote>

=== Worlds of Causes and of Effects ===

In the [[The Mahatma Letters to A. P. Sinnett (book)|Mahatma Letters]] [[Koot Hoomi|Master K. H.]] explains that there are two kinds of globes or "worlds" in a chain:

<blockquote>There are seven objective and seven subjective globes (I have been just permitted for the first time to give you the right figure), the worlds of causes and of effects. The former have our earth occupying the lower turning point where spirit-matter equilibrates.<ref>Vicente Hao Chin, Jr. ''Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 66 (Quezon City: Theosophical Publishing House, 1993), 171. See [[Mahatma Letter No. 66]].</ref></blockquote>

<blockquote>Like a rosary composed of white and black beads alternating with each other, so that concatenation of worlds is made up of worlds of CAUSES and worlds of EFFECTS, the latter — the direct result produced by the former. Thus it becomes evident that every sphere of Causes — and our Earth is one — is not only inter-linked with, and surrounded by, but actually separated from its nearest neighbour — the higher sphere of Causality — by an impenetrable atmosphere (in its spiritual sense) of effects bordering on, and even interlinking, never mixing with — the next sphere: for one is active, the other — passive, the world of causes positive, that of effects — negative.<ref>Vicente Hao Chin, Jr. ''Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 18 (Quezon City: Theosophical Publishing House, 1993), 65. See [[Mahatma Letter No. 18#Page 19|Mahatma Letter No. 18, page 19.]]</ref></blockquote>

<blockquote>The intermediary spheres, being but the projected shadows of the Worlds of Causes — are negatived by [negatives of?] the last. They are the great halting places, the stations in which the new Self-Conscious Egos to be — the self-begotten progeny of the old and disembodied Egos of our planet — are gestated. Before the new phœnix, reborn of the ashes of its parents can soar higher, to a better, more spiritual, and perfect world — still a world of matter — it has to pass through the process of a new birth, so to say; and, as on our earth, where the two-thirds of infants are either still-born or die in infancy, so in our “world of effects.”<ref> Vicente Hao Chin, Jr. ''Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 18 (Quezon City: Theosophical Publishing House, 1993), 65-66. See [[Mahatma Letter No. 18#Page 20|Mahatma Letter No. 18, page 20.]]</ref></blockquote>

Regarding the time spent here, [[Koot Hoomi|Master K.H.]] wrote: "The individual units of mankind remain 100 times longer in the transitory spheres of effects than on the globes".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 93b (Quezon City: Theosophical Publishing House, 1993), 331.</ref>

=== World-Periods (Rings) and Root-Races ===

When the life impulse of any given kingdom reaches a globe it undergoes seven evolutionary cycles which are variously called "world periods", "rings" or, specifically in the case of the human kingdom, "[[Root-Race]]s."

== Globe A ==

Globe A (sometimes also referred as "world A" "sphere A", "sphere I", etc.) is the first globe in the planetary chain.

<blockquote>The world No. A is born; and with it, clinging like barnacles to the bottom of a ship in motion, evolute from its first breath of life the living beings of its atmosphere, from the germs hitherto inert, now awakening to life with the first motion of the sphere. With sphere A begins the mineral kingdom and runs the [[round]] of mineral [[evolution]]. By the time it is completed [[Globe#Globe B|sphere B]] comes into objectivity and . . . then comes vegetable life on sphere A, and the same process takes place.</blockquote>

== Globe B ==

<blockquote>By the time it is completed [[Globe#Globe B|sphere B]] comes into objectivity and draws to itself the life which has completed its [[round]] on sphere A, and has become a surplus, (the fount of life being inexhaustible, for it is the true [[Arachne]] doomed to spin out its web eternally — save the periods of [[pralaya]]). Then comes vegetable life on sphere A, and the same process takes place.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 44 (Quezon City: Theosophical Publishing House, 1993), 120.</ref></blockquote>

== Globe C ==

== Globe D ==

<blockquote>The Earth and mankind, like the Sun, Moon, and planets, have all their growth, changes, developments, and gradual evolution in their life-periods; they are born, become infants, then children, adolescents, grown-up bodies, grow old, and finally die.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 609.</ref></blockquote>

<blockquote>Every life-cycle on Globe D (our Earth) is composed of seven root-races. They commence with the Ethereal and end with the spiritual on the double line of physical and moral evolution—from the beginning of the terrestrial round to its close. (One is a “planetary round” from Globe A to Globe G, the seventh; the other, the “globe round,” or the terrestrial).<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 159.</ref></blockquote>

<blockquote>The student hardly needs any further explanation on the part played by the fourth Globe and the fourth Round in the scheme of evolution. From the preceding diagrams, which are applicable, mutatis mutandis, to Rounds, Globes or Races, it will be seen that the fourth member of a series occupies a unique position. Unlike the others, the Fourth has no “sister” Globe on the same plane as itself, and it thus forms the fulcrum of the “balance” represented by the whole chain. It is the sphere of final evolutionary adjustments, the world of Karmic scales, the Hall of Justice, where the balance is struck which determines the future course of the Monad during the remainder of its incarnations in the cycle.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I (London: The Theosohpical Publishing House, 1978), 182</ref></blockquote>

<blockquote>Our Earth, as the visible representative of its invisible superior fellow globes, its “lords” or “principles” (see diagram No. 1), has to live, as have the others, through seven Rounds. During the first three, it forms and consolidates; during the fourth it settles and hardens during the last three it gradually returns to its first ethereal form: it is spiritualised, so to say.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I (London: The Theosophical Publishing House, 1978), 159</ref></blockquote>

== Globe E ==

== Globe F ==

== Globe G or Z ==

== Current cycle ==

<blockquote>Its Humanity develops fully only in the Fourth—our present Round. Up to this fourth Life-Cycle, it is referred to as “humanity” only for lack of a more appropriate term. Like the grub which become chrysalis and butterfly, Man, or rather that which becomes man, passes through all the forms and kingdoms during the first Round and through all the human shapes during the two following Rounds. Arrived on our Earth at the commencement of the Fourth in the present series of life-cycles and races, MAN is the first form that appears thereon, being preceded only by the mineral and vegetable kingdoms—even the latter having to develop and continue its further evolution through man. This will be explained in Book II. During the three Rounds to come, Humanity, like the globe on which it lives, will be ever tending to reassume its primeval form, that of a Dhyan Chohanic Host. Man tends to become a God and then—GOD, like every other atom in the Universe.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I (London: The Theosohpical Publishing House, 1978), 159</ref></blockquote>

<blockquote>Since the total period of the existence of our Planetary Chain (i.e., of the Seven Rounds) is—4,320,000,000—and we are now in the 4th Round; and since we have unto the present Terrene year period 1,955,884,685 years from the beginning of the Cosmic Evolution of Planet A; therefore, in point of time, we shall reach the middle point, or just 3½ Rounds in 204,115,315 years, although in point of space we have virtually reached it being on planet D and in our 5th race.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIII (Wheaton, IL: Theosophical Publishing House, 1982), 301.</ref></blockquote>

== See also ==

* [[Planetary chain]]
* [[Rounds]]

== Additional resources ==
* Perkins, James S. Perkins. '''''Visual Meditations on the Universe'''''. Wheaton, IL: Theosophical Publishing House, 1984. Several chapters describe the chains and globes, with illustrations painted by Perkins.
* [https://www.theosophy.world/encyclopedia/chain-planetary Chain, Planetary] at Theosophy World.
* [https://www.theosophy.world/encyclopedia/globe Globe] in Theosophy World.
* [https://www.theosophy.world/encyclopedia/descending-arc Descending Arc] in Theosophy World.

== Notes ==
<references/>

[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[it:Globo]]
[[es:Globo]]

Moon

2025-12-16T19:45:27Z

Alejandro Daniele:

The '''Moon''' (Latin: luna) is the only natural satellite of the Earth, and the fifth largest satellite in the Solar System. It is the largest natural satellite of a planet in the Solar System relative to the size of its primary, having 27% the diameter and 60% the density of Earth, resulting in 1⁄81 its mass.

In the Theosophical view the moon is regarded as a dead planet that was inhabited in the past. The moon belongs to the previous [[Planetary Chain]] from which the earth derives.

== Mother of the Earth ==

[[William Quan Judge]] wrote:

<blockquote>The Earth Chain of seven globes as thus defined is the direct reincarnation of a former chain of seven globes, and that former family of seven was the moon chain, the moon itself being the visible representative of the fourth globe of the old chain. When that former vast entity composed of the Moon and six others, all united in one mass, reached its limit of life it died just as any being dies. Each one of the seven sent its energies into space and gave similar life or vibration to cosmic dust — matter, — and the total cohesive force of the whole kept the seven energies together.<ref>William Quan Judge, ''The Ocean of Theosophy'' (Los Angeles, CA: The Theosophy Company, 1962), 24.</ref></blockquote>
[[File:Lunar Chain.jpg|right|250px]]
Mme. Blavatsky explained the process in the following way:

<blockquote>In the Seventh Round on the Lunar chain, when Class 7 [of Monads], the last, quits Globe A, that Globe, instead of falling asleep, as it had done in previous Rounds, begins to die (to go into its planetary pralaya); and in dying it transfers successively, as just said, its “principles,” or life-elements and energy, etc., one after the other to a new “laya-centre,” which commences the formation of Globe A of the Earth Chain. A similar process takes place for each of the Globes of the “lunar chain” one after the other, each forming a fresh Globe of the “earth-chain.” Our Moon was the fourth Globe of the series, and was on the same plane of perception as our Earth. But Globe A of the lunar chain is not fully “dead” till the first Monads of the first class have passed from Globe G or Z, the last of the “lunar chain,” into the Nirvana which awaits them between the two chains; and similarly for all the other Globes as stated, each giving birth to the corresponding globe of the “earth-chain.”<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I (London: The Theosohpical Publishing House, 1978), 171-173.</ref></blockquote>

== Its influence on Earth ==

The moon is in a process of disintegration and, as Mme. Blavatsky wrote: "before the latter [the earth] reaches her seventh Round, her mother Moon will have dissolved into thin air".<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 155-156, fn.</ref> Being a dead body, its influence on earth is regarded as harmful for the most part:

<blockquote>The Moon is now the cold residual quantity, the shadow dragged after the new body, into which her living powers and “principles” are transfused. She now is doomed for long ages to be ever pursuing the Earth, to be attracted by and to attract her progeny. Constantly vampirised by her child, she revenges herself on it by soaking it through and through with the nefarious, invisible, and poisoned influence which emanates from the occult side of her nature. For she is a dead, yet a living body. The particles of her decaying corpse are full of active and destructive life, although the body which they had formed is soulless and lifeless. Therefore its emanations are at the same time beneficent and maleficent—this circumstance finding its parallel on earth in the fact that the grass and plants are nowhere more juicy and thriving than on the graves; while at the same time it is the graveyard or corpse-emanations, which kill. And like all ghouls or vampires, the moon is the friend of the sorcerers and the foe of the unwary. From the archaic æons and the later times of the witches of Thessaly, down to some of the present tantrikas of Bengal, her nature and properties were known to every Occultist, but have remained a closed book for physicists.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 156.</ref></blockquote>

However, Blavatsky explains that there are two types of influences coming from the moon, though this is connected to a secret that cannot be publicly explained:

<blockquote>To comprehend fully the nature of the [[Barhishad|"lunar" ancestors]] and their connection with the "moon" would necessitate the revelation of occult secrets which are not intended for public hearing. Therefore no more will be given than the few hints that follow. 
One of the names of the moon in Sanskrit is ''Soma'', which is also the name, as is well known, of the mystic drink of the Brahmans and shows the connection between the two. A "soma-drinker" attains the power of placing himself in direct ''rapport'' with the bright side of the moon, thus deriving inspiration from ''the concentrated intellectual energy of the blessed ancestors''. This "concentration", and the moon being a storehouse of that Energy, is the secret, the meaning of which must not be revealed, beyond the mere fact of mentioning the continuous pouring out upon the earth from the bright side of the orb of a certain influence. 
This which seems one stream (to the ignorant) is of a ''dual nature''—one giving life and wisdom, the other being lethal. He ''who can separate the former from the latter, as Kalahamsa separated the milk from the water, which was mixed with it, thus showing great wisdom—will have his reward''. The word [[Pitris|Pitri]] does mean, no doubt, the ancestor; but that which is invoked is the lunar wisdom esoterically and not the "Lunar ancestor."<ref>Helena Petrovna Blavatsky, ''Collected Writings XII'' (Wheaton, IL: Theosophical Publishing House, 1980), 203-204.</ref></blockquote>

== The Eighth Sphere ==

Both Blavatsky and the Mahatmas mentioned the moon in connection to what is called the "[[Eighth Sphere]],"<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 225.</ref> although the connection is not clear.

C. W. Leadbeater also identified the moon with this sphere.<ref>Charles Webster Leadbeater, ''The Inner Life'' vol. II, (Wheaton, IL: Theosophical Press, 1942), 184.</ref>

== See also ==
* [[Eighth Sphere]]

==Online resources==
===Articles===
*[https://www.theosophy.world/encyclopedia/moon Moon] in Theosophy World
*[http://www.blavatsky.net/index.php/moon-s-mystery-and-fate# Moon's Mystery and Fate] by William Q. Judge
*[http://hpb.narod.ru/sunandmoon.htm# Spiritual Symbolism of the Sun and Moon] by Alvin Boyd Kuhn

== Notes ==
<references/>

[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[es:Luna]]

Ishvara

2025-12-15T20:12:03Z

Alejandro Daniele:

'''Ishvara''' (devanāgarī: ईश्वर ''Īśvara'') is a [[Sanskrit]] word meaning ''controller'' or ''god'' in [[Hinduism]]. The term is also used with the meaning of "Lord" and, as such, it can be applied to the deity as well as to masters and kings.

Ishvara is seen as [[Brahman]] (the infinite and impersonal principle) when associated with [[Māyā]] or universal illusion, thus acquiring a personal character. Although connected to illusion the latter is under His control, unlike the [[jīva]] or individual [[soul]] who is Maya's slave. Ishvara has a lovely form, auspicious attributes and infinite power to create, sustain and destroy. He dwells in the heart of every being, controlling it from within. He responds positively to true devotion and sincere prayer.<ref>[http://veda.wikidot.com/ishvara# Īśvara] at Veda.</ref>

== Online resources ==

=== Articles ===

* [https://www.theosophy.world/encyclopedia/brahman Brahman] at Theosophy World.
* [https://www.newworldencyclopedia.org/entry/Isvara Isvara] in New World Encyclopedia.

=== Videos ===

* [https://www.youtube.com/watch?v=4Cp8-ocVQY4 THE PHILOSOPHY OF ISHVARA Vivekananda Complete Works Volume 3 Bhakti Yoga Chapter II].

== Notes ==
<references/>

[[Category:Sanskrit terms]]
[[Category:Hindu concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[it:Iswara]]
[[es:Ishvara]]

Shakti

2025-12-15T19:51:01Z

Alejandro Daniele:

'''Shakti''' (devanāgarī: शक्ति ''śakti'') from [[Sanskrit]] ''Śak'', "to be able," meaning ''force'' or ''empowerment''. Shakti is the female ''primordial cosmic energy'' and represents the dynamic forces that are thought to move through the entire universe in [[Hinduism]]. In [[Theosophy]] it is seen as the female counterpart of the male [[Fohat]].

In Hindu thought there are different lists of shaktis. Below is one of them:

(1) Parāśakti: The supreme śakti from which all others are derived.

(2) Ānandaśakti: The power of spiritual bliss.

(3) Jñānaśakti: The power to know truth.

(4) [[Icchāśakti]]: The will-power.

(5) [[Kriyāśakti]]: The thought-power.

(6) [[Kuṇḍalinīśakti]]: The fiery power.

(7) Mātrikāśakti: The power of mantras.

==Online resources==
===Articles===
*[https://www.theosophy.world/encyclopedia/sakti Sakti] at Theosophy World

== Notes ==
<references/>

[[Category:Sanskrit terms]]
[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[Category:Hindu concepts]]
[[Category:Hindu mythology]]
[[it:Shakti]]
[[es:Shakti]]

Mahatma Letter of M Gebhard from KH - 1884 Sept/Oct

2025-12-03T09:25:44Z

Alejandro Daniele:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[Mary Gebhard]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = late 1884
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = unknown
| vialocation = unknown
}}
This letter of encouragement from [[Koot Hoomi|Master K. H.]] to [[Mary Gebhard]] has not been published previously in print.

== Page 1 of letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
The germs that you have been nursing in your innermost heart for thirty years are now rapidly ripening. The harvest time is come. Thus is your hour of opportunity and your crisis. Falter not, sister, when the goal is in sight. Else you will lose much that you have gained. The guests who have thronged your house and burdened you with trouble and anxiety, were gathered here by us for a purpose, and it will be accomplished. And see how Chitteragupa is remembering you already --- in the cases of your children and even of your husband! He so long near you in body but so distant in spirit, until of late. Aye a flood of light, of the sunlight of [[Theosophy]], has entered your house, thro’ the physical and moral gloom of Elberfeld. Keep it shining on the mirror of your “Soul,” sister, wherein you gaze to scan the future. With L.C.H. be friend and sister, she is staunch, true, pure and brave. Her gold is purifying in these furnace fires. So is yours and [[Mohini Mohun Chatterji|Mohini]] and that of all of you.

Blessings and thanks.

K. H.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

'''NO IMAGE IS AVAILABLE'''

{{Col-break|width=30%}}

'''NOTES:'''

* For '''Chitteragupa''' see [[Mahatma_Letter_of_M_Gebhard_from_KH_-_1884_Sept/Oct#Commentary_about_this_letter|Commentary]].
* '''L.C.H.''' refers to [[Laura C. Holloway]]. See also [[Mahatma_Letter_of_M_Gebhard_from_KH_-_1884_Sept/Oct#Commentary_about_this_letter|Commentary]].

{{Col-end}}

== Context and background ==

Daniel H. Caldwell provided this introduction in his Blavatsky Archives website:

<blockquote>
This short letter from [[Koot Hoomi|Master K.H.]] was addressed to [[Mary Gebhard]] of Elberfeld, Germany. In [[The Letters of H. P. Blavatsky to A. P. Sinnett (book)|''The Letters of H.P. Blavatsky to A.P. Sinnett'']] (London, 1925, No. 184), this epistle is
described as "a letter received by Mrs. G. one day in her room about 4 to 5 weeks after" her husband Gustav Gebhard had received his letter from Master K.H.<ref>See [https://blavatskyarchives.com/kh1884b.htm Blavatsky Archives website].</ref>
</blockquote>

== Physical description of letter ==

Unknown. This letter is in a private collection.

== Publication history ==

This letter has never been published in printed form. It was first made available in 1999 for viewing on the [https://blavatskyarchives.com/kh1884b.htm Blavatsky Archives website].

== Commentary about this letter ==

Daniel H. Caldwell provided two footnotes to this letter on his website:

(1) Compare "Chitteragupa" with the following entry in HPB's Theosophical Glossary: "Chitra Gupta (Sk.). The deva (or god) who is the recorder of Yama (the god of death), and who is supposed to read the account of every Soul's life from a register called Agra Sandhani, when the said soul appears before the seat of Judgment. . . . " (p. 82.)

(2) "L.C.H." is Mrs. Laura C. Holloway, an American newspaper journalist then visiting the Gebhard family in Elberfeld, Germany. Mrs. Holloway also received letters from the Master K.H. See A Mahatma Letter to Mrs. Laura C. Holloway. For some of Mrs. Holloway's reminiscences of this time period, see Narratives 13g and 14d of The Esoteric World of Madame Blavatsky.<ref>See [https://blavatskyarchives.com/kh1884b.htm Blavatsky Archives website].</ref>

== Additional resources ==

Daniel H. Caldwell recommended these resources:

For more background information on this period of Madame Blavatsky's life see Daniel Caldwell's book ''The Esoteric World of Madame Blavatsky''. For biographical material on the Gebhard family, consult H.P. Blavatsky's ''Collected Writings'', Volume VI, pp. 434-6.

FFor biographical material on the Gebhard family, consult [[Collected Writings (book)|H.P. Blavatsky's Collected Writings]], Volume VI, pp. 434-6. Mary Gebhard gave testimony to the Society for Psychical Research about a "vision" she had of the Mahatma Morya. See also Appendix XXXIX of the "First S.P.R. Report on H.P.B."

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to M. Gebhard]]
[[Category:ML lacking images]]
[[Category:ML previously unpublished]]
[[es:Carta de los Mahatmas de G Gebhard enviada por KH - 1884/sept/oct]]

Hillarion

2025-11-28T17:30:47Z

Alejandro Daniele:

Master '''Hillarion''' (also known as Hillarion Smerdis, Hilarion, and Ilarion) was a Cyprian Adept (Cyprus is the third largest and third most populous island in the Mediterranean) that [[Founders#The Founders|the Founders]] met in the flesh. He wrote some occult stories with [[Helena Petrovna Blavatsky|Mme. Blavatsky]] and also is said to be the source of some of the teachings found in [[Light on the Path (book)|''Light on the Path'']].

== The "Scotch" Brother ==

In January 1879, when [[Helena Petrovna Blavatsky|Mme. Blavatsky]] and [[Henry Steel Olcott|Col. Olcott]] stayed in England in their way to India, "Brother H." (presumably Master Hillarion, at the time in Scotland) was involved in the occult transmission of a letter to [[C. C. Massey]] through [[Mary Hollis Billing#Ski|"Ski"]], one of [[Mary Hollis Billing]]'s [[Mediumship#Spirit_guides|spirit guides]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 112 (Quezon City: Theosophical Publishing House, 1993), 382.</ref><ref>See also [http://davidpratt.info/johnson.htm# The Theosophical Mahatmas, "Fact vs. fiction"] by David Pratt</ref>

==Visit to the Founders==

On [[February 19]], 1881, Master H. visited the [[Founders#The Founders|the Founders]], then in Bombay, in his physical body. The next day [[Alfred Percy Sinnett|Mr. Sinnett]] received [[Mahatma Letter No. 15#Page 23|a letter]] from [[Koot Hoomi|Mahatma K. H.]] referring to the Master H. as "one of ours, who is passing through Bombay from Cyprus, on his way to Thibet".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 15 (Quezon City: Theosophical Publishing House, 1993), 52.</ref> [[Helena Petrovna Blavatsky|Mme. Blavatsky]] also described this event in a letter to the Spiritualist journal ''Light'' (in response to a letter to that journal from Mr. [[Arthur Lillie]]). On [[October 11]], 1884, she commented on Lillie's letter as follows:

<blockquote>
In it I speak of an “Eastern adept, who has since gone for his final initiation,” who had passed, ''en route'' from Egypt to Thibet, through Bombay and visited us in his physical body. . . Every Theosophist at headquarters knows that I meant a Greek gentleman whom I have known since 1860.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VI (Wheaton, IL: Theosophical Publishing House, 1989), 291.</ref>
</blockquote>

[[Henry Steel Olcott|Col Olcott]] also recorded his visit. In the February 19 entry on his diary he states:

<blockquote>
Hilarion is here en route for Tibet and has been looking over, in, and through the situation. Finds B—something morally awful. Views on India, Bombay, the T.S. in Bombay, Ceylon (—), England and Europe, Christianity and other subjects highly interesting.<ref>Curuppumullage Jinarājadāsa, ''Letters from the Masters of the Wisdom'' Second Series No. 40 (Adyar, Madras: The Theosophical Publishing House, 1977), 82.</ref>
</blockquote>

This visit had important consequences. As the Col. wrote years later:

<blockquote>
A Master visited her on the 19th and exposed to her the whole situation, about which I shall not go into details, as all has turned out as he forewarned us. On leaving, he left behind a much-worn gold-embroidered head-covering, of peculiar shape, which I took possession of, and have until this day. One result of this visit was that, on the 25th of the month, she and I had a long and serious discussion about the state of affairs, resulting—as my Diary says— “in an agreement between us to re-construct the T.S. on a different basis, putting the Brotherhood idea forward more prominently, and keeping the occultism more in the background, in short, to have a secret section for it.” This, then, was the seed-planting of the E.S.T., and the beginning of the adoption of the Universal Brotherhood idea in more definite form than previously.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Second Series (Adyar, Madras: The Theosophical Publishing House, 1974), 294.</ref>
</blockquote>

== Letters written to Olcott ==

The Master Hillarion wrote at least three letters to Colonel Olcott that were published in in [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom, Second Series'']]:

* '''[[Mahatma_Letter_to_H._S._Olcott_-_LMW_2_No._40|'''LMW 2-40''']]''' was written in French to advise Colonel Olcott about the best sequence for a lecture tour.
* '''[[Mahatma_Letter_to_H._S._Olcott_-_LMW_2_No._43|'''LMW 2-43''']]''' delivered a message from [[Serapis Bey]].
* '''[[Mahatma_Letter_to_H._S._Olcott_-_LMW_2_No._44|'''LMW 2-44''']]''' delivered a message from Master Serapis to try earnestly to write a letter to Alfred Percy Sinnett on behalf of Master Koot Hoomi.

== Publications ==
=== Occult Short Stories ===

Mme. Blavatsky wrote several occult stories, that after her death were published together in the book ''Nightmare Tales'' (London, New York and Madras, 1892). [[Boris de Zirkoff]] wrote:

<blockquote>["An Unsolved Mystery", "A Story of the Mystical", and "The Ensouled Violin"] at least, and possibly all of these stories, were written by H. P. B. in collaboration with the Cyprian Adept known as Hilarion. It is he that Master K. H. meant when, in a letter to [[Francesca Arundale|Miss Francesca Arundale]], he wrote of “the adept who writes stories with H. P. B.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. VI (Wheaton, IL: Theosophical Publishing House, 1989), 355.</ref></blockquote>

*[http://www.blavatsky.net/index.php/an-unsolved-mystery "An Unsolved Mystery"] originally printed in ''Spiritual Scientist'', Vol. III, November 25, 1875, pp. 133-35.

*[http://www.theosociety.org/pasadena/nightmar/night-1.htm "A Story of the Mystical"] originally published in ''The Sun'', December 26, 1875, and republished by H.P.B. in [[The Theosophist (periodical)|The Theosophist]], Vol. IV, January, 1883, pp. 99-101, under the title of “Can the ‘Double’ Murder?”

*[http://www.katinkahesselink.net/blavatsky/articles/v2/y1880_004.htm "The Ensouled Violin"] posthumously published almost simultaneously in ''Lucifer'', Vol. X, March and April, 1892, and as part of the volume ''Nightmare Tales''.

===Idyll of the White Lotus===

Another occult novel that Master H. helped with was the [[Idyll of the White Lotus (book)|''Idyll of the White Lotus'']], written by [[Mabel Collins]]. She started her book in 1878 and wrote seven chapters, but could not finish the book until 1884-85 when, according to her, "the work was taken up again by a mysterious power outside myself for whom I was a chosen instrument".<ref>A. P. Sinnett, ''Theosophical History'', vol. 2, no. 4 (October 1987), 122.</ref> Mme. Blavatsky attested to this fact and identified the "myterious power" that helped her finish the book with a "Greek Adept". In a response to Dr. [[Elliott Coues]], who was saying the book had been dictated by [[Koot Hoomi|Mahatma K.H.]]. She wrote:

<blockquote>When I met her [Mrs. Cook, aka Mabel Collins, in 1884] she had just completed the Idyll of the White Lotus, which, as she stated to Colonel Olcott, had been dictated to her by some “mysterious person.” Guided by her description, we both recognized an old friend of ours, a Greek, and no Mahatma, though an Adept; further developments proving we were right. This fact, acknowledged by Mrs. Cook in her dedication of the Idyll, sets aside the idea that the work was either inspired or dictated by Koot Hoomi or any other Mahatma.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XI (Wheaton, IL: Theosophical Publishing House, 1973), 285.</ref></blockquote>

=== Light on the Path ===

Mabel Collins stated that [[Light on the Path (book)|''Light on the Path'']] had been written under "Sri Hillarion" beginning in October 1884 and that the small essay on Karma, published as an appendix, had been written on 27 December 1884.<ref>[http://blavatskyarchives.com/images/image4.gif]</ref>

Mme. Blavatsky confirmed this in a letter to Khandalavala in July 1888, saying that in 1884...

<blockquote>...she saw before her, time after time, the astral figure of a dark man (a Greek who belongs to the Brotherhood of our Masters), who urged her to write under his diction. It was Hillarion, whom Olcott knows well. The results were Light on the Path and others.<ref>Michael Gomes, ''Theosophical History'', vol. 3, no. 7-8, July-October 1991, 194</ref></blockquote>

=== Others ===
*[http://www.philaletheians.co.uk/Study%20notes/The%20Masters%20Speak/The%20Oldest%20Armenian%20Monastery.pdf A Letter from Surb Ohannes] by X. . . . FTS

== Additional resources ==
* [https://www.theosophy.world/encyclopedia/hilarion Hilarion] in Theosophy World

== Notes ==
<references/>

[[Category:Mahatmas and Adepts]]
[[Category:Theosophical concepts]]
[[Category:People|Hillarion]]
[[es:Hillarion]]

Try!

2025-11-26T19:18:15Z

Alejandro Daniele:

[[File:Try in ML1.jpg|right|160px|thumb|[[Koot Hoomi]] writing in [[Mahatma_Letter_No._1#Page_12|Mahatma Letter No. 1]]]]
[[File:Try.jpg|right|200px|thumb|[[Koot Hoomi|Master K.H.]] writing in [[Mahatma_Letter_No._54#Page_5|Mahatma Letter No. 54]]]]
'''Try!''' is an injunction frequently used by the [[Masters of Wisdom]] in their communications to aspirants and [[chela|disciples]]. In a general sense, it is used to encourage the aspirant to keep trying in his treading of the [[Spiritual_Path#Occult_path|Occult Path]]. Energetic effort as a universal force propels life on the spiritual path.

== Use by Mahatmas ==

Between the months of March and August of 1875 [[Henry Steel Olcott|Colonel Olcott]] began to receive various letters from [[Serapis Bey|Master Serapis]] who was known for his simple exhortation – "Try".<ref>Jeffrey D, Lavoie, ''The Theosophical Society: The History of a Spiritualist Movement'' (Boca Raton, FL: BrownWalker Press, 2012), 56.</ref> For example, a message from this Adept transmitted by [[Hillarion|Master Hilarion]] closes with the words: "Try, try—try!"

[[Serapis Bey]] also wrote a letter to [[Henry Steel Olcott]], of which remains only a brief note from the end that seems to have been appended by [[Tuitit Bey]]. He referred to a mundane matter of getting a pamphlet published, exhorting Olcott to '''Try''' to help [[Helena Petrovna Blavatsky|Madame Blavatsky]]: "Try. Her duty to pay for it – yours to suggest it and help her."<ref>Tuitit Bey letter to Henry Steel Olcott, ''Letters from the Masters of the Wisdom Series 2'' (Chicago: Theosophical Press, 1926), 60-61.</ref>
[[File:Serapis note to HSO in MW2.jpg|center|520px|thumb|Note by Tuitit Bey on Letter No. 25 to Olcott]].

In a letter to [[Alfred Percy Sinnett|A. P. Sinnett]], [[Koot Hoomi|Master K.H.]] wrote: "We have one word for all aspirants: TRY".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 54 (Quezon City: Theosophical Publishing House, 1993), 148.</ref> The advice is repeated in another letter to Mr. Sinnett:

<blockquote>. . .at all events Try. “Nothing was ever lost by trying.” . . . We have our own peculiar modes of expression and what lies behind the fence of words is even more important than what you read. But still — TRY.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 381.</ref></blockquote>

Similarly, in a letter to [[Mohini Mohun Chatterji|Mohini]] the Master says ". . . go forward to your end thro’ all obstacles and overbearing all opposition. ''Try'' and you will succeed".<ref>Curuppumullage Jinarājadāsa, ''Letters from the Masters of the Wisdom'' First Series No. 23 (Adyar, Madras: The Theosophical Publishing House, 1988), 61.</ref>

[[H. P. Blavatsky]] received such an exhortation from [[Koot Hoomi|Master K. H.]] at the end of [[Mahatma Letter to H. P. Blavatsky - MHM No. 20|Letter No. 20]] in [[Mrs. Holloway and the Mahatmas (book)|''Mrs. Holloway and the Mahatmas'']].

Another case can be found in the closing of a letter to [[Francesca Arundale]]: "Try, child, HOPE, and accept my blessings".<ref>Curuppumullage Jinarājadāsa, ''Letters from the Masters of the Wisdom'' First Series No. 20 (Adyar, Madras: The Theosophical Publishing House, 1988), 56.</ref>

Finally, in one of her instructions to the members of the [[Esoteric Section]], [[Helena Petrovna Blavatsky|Mme. Blavatsky]] quotes the words of one of the Masters, who said: "THINK; and thinking, TRY: the goal is indeed worth all the possible effort".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 591.</ref>

The principle behind this injunction is the idea that all the aspirant should do is to earnestly try to lead a spiritual life, regardless of how successful he is in his attempt. In Mme. Blavatsky's words:

<blockquote>With each morning's awakening try to live through the day in harmony with the [[Ātman#The_Higher_Self|Higher Self]]. "Try" is the battle-cry taught by the Teachers to each pupil. Naught else is expected of you. One who does his best does all that can be asked.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1980), 505.</ref></blockquote>

<blockquote>. . . be not discouraged, but try, ever keep trying; twenty failures are not irremediable if followed by as many undaunted struggles upward.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 640.</ref></blockquote>

Failure in a particular endeavor may come from [[Karma|causes]] generated in the past, but if the aspirant keeps trying earnestly, he is doing all he is expected to do, and success will eventually crown his efforts.

=== Individual effort ===

The attitude encouraged by this exhortation is based on what Master K.H. mentioned in [[Mahatma_Letter_No._122#Page 3|one of his letters]], about--

<blockquote>. . .the basic law of esotericism that personal psychic growth accompanies pari passu [hand-in-hand with] the development of individual effort, and is the evidence of acquired personal merit.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 122 (Quezon City: Theosophical Publishing House, 1993), 417.</ref></blockquote>

[[Helena Petrovna Blavatsky|Mme. Blavatsky]] wrote about this law in the [[Fundamental_Propositions#Third_Fundamental_Proposition|Third Fundamental Proposition]] of [[The Secret Doctrine (book)|''The Secret Doctrine'']], as follows:

<blockquote>The pivotal doctrine of the Esoteric philosophy admits no privileges or special gifts in man, save those won by his own [[Ego]] through personal effort and merit throughout a long series of [[Metempsychosis|metempsychoses]] and [[reincarnation]]s.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 17.</ref></blockquote>

Another example is in [[Mahatma Letter No. 111]] in which K. H. says,
<blockquote>
If Mr. Crookes would penetrate Arcana beyond the corridors the tools of modern science have already excavated, let him — Try. He tried and found the Radiometer; tried again, and found Radiant matter; may try again and find the "Kama-rupa" of matter — its fifth state. But to find it's Manas he would have to pledge himself stronger to secrecy than he seems inclined to. You know our motto, and that its practical application has erased the word "impossible" from the occultist's vocabulary. If he wearies not of trying, he may discover that most noble of all facts, his true SELF. But he will have to penetrate many strata before he comes to It.
</blockquote>

== Other uses ==
=== Finding the Master ===

A more specific way in which this exhortation was used in [[Theosophy|Theosophical]] literature is in regard to the possibility of entering into relationship with the [[Masters of Wisdom]]. For example, in one of his early letters to [[Henry Steel Olcott|Col. Olcott]], [[Serapis Bey|Master Serapis]] wrote: "He who seeks us finds us. TRY."<ref>Curuppumullage Jinarājadāsa, ''Letters from the Masters of the Wisdom'' Second Series No. 3 (Adyar, Madras: The Theosophical Publishing House, 1977), 11.</ref>

At about the same time, [[Helena Petrovna Blavatsky|Mme. Blavatsky]] used the injunction in a similar way in a publication that she called "My first ''Occult'' shot". In an article signed by "Hiraf", doubts were expressed about whether there were in existence "regular colleges for the neophytes of this Secret Science". In her answer she wrote:

<blockquote>As in the primitive days of Socrates and other sages of antiquity, so now, those who are willing to learn the Great Truth will find ''the chance'' if they only “try” to meet someone to lead them to the door of one “who knows ''when'' and ''how''.”<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. I (Wheaton, IL: Theosophical Publishing House, 1988), 103.</ref></blockquote>

A few months later she repeated:

<blockquote>To fervent and persevering candidates for the above science, I have to offer but one word of advice, "Try and become".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. I (Wheaton, IL: Theosophical Publishing House, 1988), 133.</ref></blockquote>

=== Inner development ===

In other instances, this exhortation is an encouragement for aspirants to make an effort in a particular direction, in order to develop some aspect of the inner life. An example of this is a letter to [[Henry Steel Olcott|Colonel Olcott]] where [[Serapis Bey|Master Serapis]] wrote:

<blockquote>For he who hopes to solve in time the great problems of the [[Macrocosm and Microcosm|Macrocosmal World]] and conquer face to face [[Dweller on the Threshold|the Dweller]], taking thus by violence the threshold on which lie buried nature’s most mysterious secrets, must Try, first, the energy of his [[Will]] power, the indomitable resolution to succeed, and bringing out to light all the hidden mental faculties of his [[Ātman|Atma]] and highest intelligence, get at the problems of Man’s Nature and solve first the mysteries of his heart.<ref>Curuppumullage Jinarājadāsa, ''Letters from the Masters of the Wisdom'' Second Series No. 3 (Adyar, Madras: The Theosophical Publishing House, 1977), 38.</ref></blockquote>

The reference here is to the awakening of [[Icchāśakti|"will power"]], the reflection in us of a universal force that is able to produce effects when set in motion. [[Koot Hoomi|Master K.H.]], referring to [[William Crookes]]' experiments, wrote:

<blockquote>If Mr. Crookes would penetrate Arcana beyond the corridors the tools of modern science have already excavated, let him — Try. . . . You know our motto, and that its practical application has erased the word "impossible" from the [[Occultism|occultist]]'s vocabulary. If he wearies not of trying, he may discover that most noble of all facts, his true [[Ātman|SELF]]. But he will have to penetrate many strata before he comes to It.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 374.</ref></blockquote>

Finally, in a letter to [[Alfred Percy Sinnett|A. P. Sinnett]], the Master writes:

<blockquote>If, throwing aside every preconceived idea, you could TRY and impress yourself with this profound truth that intellect is not all powerful by itself; that to become "a mover of mountains" it has first to receive life and light from its higher principle — Spirit, and then would fix your eyes upon everything occult spiritually trying to develop the faculty according to the rules, then you would soon read the mystery right.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 126 (Quezon City: Theosophical Publishing House, 1993), 426.</ref></blockquote>

=== Treading the Path ===

In one of her articles, [[Helena Petrovna Blavatsky|Mme. Blavatsky]] uses this expression as a kind of "password" to go from one stage of inner development to the next. She wrote:

<blockquote>A Rosicrucian had to struggle ALONE, and toil long years to find some of the preliminary secrets—the A B C of the great [[Kabbalah|Cabala]]—only on account of his ordeal, during which were to be tried all his mental and physical energies. After that, if found worthy, the word “Try” was repeated to him for the last time before the final ceremony of the ordeal. When the High Priests of the Temple of Osiris, of Serapis, and others, brought the neophyte before the dreaded Goddess Isis, the word “Try” was pronounced for the last time; and then, if the neophyte could withstand that final mystery, the most dreaded as well as the most trying of all horrors for him who knew not what was in store for him; if he bravely “lifted the veil of Isis,” he became an initiate, and had naught to fear more. He had passed the last ordeal, and no longer dreaded to meet face to face the inhabitants from “over the dark river.”<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. I (Wheaton, IL: Theosophical Publishing House, 1988), 115.</ref></blockquote>

[[File:Try in HPB letter.jpg|right|170px|thumb|HPB letter to Prince Dondakov-Korsakov, Dec. 25, 1882]]
=== By H. P. Blavatsky to a friend ===

In a letter to her friend, Prince Alexander Mikhailovich Dondukov-Korsakov, written on December 25, 1882, [[Helena Petrovna Blavatsky|Mme. Blavatsky]] exhorted him to make use of a remedy she had provided:
<blockquote>
Do not forget, my Prince, to wear the talisman (the excrescence of the elephant). It is in the tobacco box in an envelope. I swear it will bring you happiness and the desired relief Try.<ref>H. P. Blavatsky, ''H. P. B. Speaks 2'' (Adyar: Theosophical Publishing House, 1951), 112.</ref>
</blockquote>

=== By Annie Besant ===

[[Annie Besant]] used the word in the policy of her periodical [[The Commonweal (periodical)|''The Commonweal'']] highlighting the idea that the very attempt at doing something noble, even if it fails, has an inherent value. She wrote:

<blockquote>We would fain be the voice of the dumb, the defender of the oppressed, the reformer of evil, the upholder of righteousness. It is a great ambition; but "it is better to try nobly and to fail, than ignobly not to try at all."<ref>C. Hayavando Rao, ''The Indian Biographical Dictionary'' (Adyar: Pillar & Co.,1915), vi. Available online at [http://archive.org/details/indianbiographic00raoc Archive.org.]</ref></blockquote>

[[File:Damodar.jpg|right|200px|thumb|Damodar K. Mavalankar]]
=== By Colonel Olcott ===

[[Henry Steel Olcott|Colonel Henry Steel Olcott]] wrote:
<blockquote>
I taught dear [[Damodar K. Mavalankar|Damodar]] to swim, who was up to a certain point one of the greatest cowards I ever saw in the water. He would shiver and tremble if the water was half-knee high, and you may believe that neither H.P.B. nor I spared him our sarcasms. I remember well how all that changed. "Fie!" said I. "A pretty adept you will make when you dare not even wet your knee." He said nothing then, but the next day when we went bathing ''he plunged in and swam across the stream'': having taken my taunt as meant, and decided that he should swim or die. That's the way for people to grow into adepts. ''Try'', is the first last, and eternal law of self-evolution. Fail fifty, five hundred times, if you must, but try on and try ever, and you will succeed at the end. "I cannot" never built a man or a planet.<ref>Henry S. Olcott, ''Old Diary Leaves'' Vol. 2 (London: Theosophical Publishing Society, 1900 ), 396-397.</ref>
</blockquote>

[[File:Try-Rosicrucian.jpg|right|200px|thumb|Cover of Clymer book]]
[[File:Try from title page .png|160px|thumb|From title page of Randolph book]]
[[File:Try from Phelons book The Three Sevens.png|160px|right|thumb|From 1977 reprint of ''The Three Sevens'']]
=== In Rosicrucianism ===

Rosicrucian R. Swinburne Clymer used the word TRY printed in gold on the covers of his books that were published through the Philosophical Publishing Company. The [[W. P. Phelon|Phelons]] published ''The Three Sevens'' in 1889, and when it was reprinted in 1977 with notations by Clymer, "Try was on the cover.

Paschal Beverly Randolph used the same image on some covers, and a simpler rendition on title pages at his Randolph Publishing Company. The necessity of individual effort is emphasized throughout the teachings of [[Rosicrucianism]], [[Hermeticism]], and other occult philosophies.

== Notes ==
<references/>

[[Category:Theosophical concepts]]
[[Category:Theosophical worldview]]
[[es:¡Inténtelo!]]

S. Ramaswamier

2025-11-25T12:52:34Z

Alejandro Daniele:

[[File:S. Ramaswamier.jpg|right|130px|thumb|S. Ramaswamier]]
'''S. Ramaswamier''' (a.k.a. '''S. Ramaswami Iyer''') of Tinnevelly was a devoted member of the [[Theosophical Society]] and [[chela]] of [[Morya|Master M.]] Ramaswami was his ordinary name, Iyer being the Brahminical caste ending. He had a secret name given to him at his "thread ceremony" which was Rama Bhadra. From his signature in the "Protest" letter of 1882, in is evident that he had earned a B.A. degree.<ref>S. Ramaswamier et al, "A Protest" ''The Theosophist'' 3 no. 36 (September, 1882): 326.</ref> Ramaswamier worked for the Government as District Registrar of Assurances.

According to [[Readers Guide to The Mahatma Letters to A. P. Sinnett (book)|''Readers Guide to The Mahatma Letters to A. P. Sinnett'']]: 
<blockquote>
Ramaswamier, S. (Ramabadra), a prominent South Indian who joined the [[Theosophical Society|TS]] in 1881 and became a [[Chelas|chela]] of [[Morya|M]]. He died in 1893. Best known in TS literature for his account of his trip to Sikkim on October 5-7, 1882, to visit M and [[Koot Hoomi|KH]] in person, which was a very special occasion for a chela of such short training. He wrote to [[Damodar K. Mavalankar|DKM]] about the trip ([[Damodar and the Pioneers of the Theosophical Movement (book)|D]], p. 289). [[The Mahatma Letters to A. P. Sinnett (book)|ML]], p. 437; [[H. P. Blavatsky, Tibet and Tulku (book)|BTT]], p. 405; [[The Occult World (book)|OW]], 221; [[H. P. Blavatsky Collected Writings (book)| HPB]] VI: 21.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 242.</ref>
</blockquote>

== Encountering Mahatma M. ==

On December 28, 1881,<ref>C. Jinarajadasa, ''Letters from the Masters of the Wisdom''. 1925. Page 86. The September date given on page 106 is incorrect.</ref> he received his first letter from his [[Masters of Wisdom|Master]], and on [[October 6]], 1882, he met him in his physical body.

By the end of September 1882, Ramaswamier was in Darjeeling, India, with [[Helena Petrovna Blavatsky|Mme. Blavatsky]]. This was not far from the borders of Sikkim, beyond which was Tibet. Early in October he "determined, come what might, to cross the frontier, which is about a dozen miles from here, and find the Mahatmas, or — DIE". After walking for one day and resting through the night, he resumed his journey, on the morning of [[October 6]]:

<blockquote>It was, I think, between eight and nine am, and I was following the road to the town of Sikkim, whence, I was assured by the people I met on the road, I could cross over to Tibet easily in my pilgrim's garb when I suddenly saw a solitary horseman galloping towards me from the opposite direction. From his tall stature and the expert way he managed the animal, I thought he was some military officer of the Sikkim Raja. Now, I thought, am I caught. But as he approached me, he reined the steed. I looked at and recognized him instantly. I was in the presence of my own revered Guru. The very same instant saw me prostrated on the ground at his feet. I arose at his command and, leisurely looking into his face, I forgot myself entirely. I knew not what to say: joy and reverence tied my tongue. I was at last face to face with "the Mahatma of the Himavat" and he was no myth. It was no night dream; it is between nine and ten o'clock of the forenoon. There is the sun shining and silently witnessing the scene from above.

He speaks to me in accents of kindness and gentleness. Nor was it until a few moments later that I was drawn to utter a few words, encouraged by his gentle tone and speech. Never have I seen a countenance so handsome, a stature so tall and so majestic. He wears a short black beard, and long black hair hanging down to his breast. He wore a yellow mantle lined with fur, and, on his head a yellow Tibetan felt cap.

When the first moments of rapture and surprise were over and I calmly comprehended the situation, I had a long talk with him. He told me to go no further, for I would come to grief. He said I should wait patiently if I wanted to become an accepted Chela.

The Mahatma, I found, speaks very little English—or at least it so seemed to me—and spoke to me in my mother-tongue—Tamil. I asked the blessed Mahatma whether I could tell what I saw and heard to others. He replied in the affirmative. He was pleased to say when I offered my farewell namaskarams (prostration) that he approached the British Territory to see [HPB].

Before he left me, two more men came on horseback, his attendants I suppose, probably Chelas, for they were dressed like himself, with long hair streaming down their backs. They followed the Mahatma, as he left, at a gentle trot.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 28, compiled and edited by Daniel H. Caldwell</ref></blockquote>

== Receiving letters from Mahatmas ==

Ramaswamier received at least nine letters from Mahatmas [[Morya]] and [[Koot Hoomi]]. They were published in 1894 by Ramaswamier's son in a book titled ''Isis Further Unveiled''. [[Curuppumullage Jinarājadāsa]] used that text to publish them in [[Letters from the Masters of the Wisdom (book)|'''''Letters from the Masters of the Wisdom''''', Second Series]]. The originals of these letters are no longer available, except for letter 54.

'''[[Mahatma Letter to Ramaswamier - LMW 2 No. 48|Letter 48]]''' – M. greeted him as an accepted [[chela]].

'''[[Mahatma Letter to Ramaswamier - LMW 2 No. 49|Letter 49]]''' – K. H. and M. instructed him not to go to Tibet until he had prepared for two or three years.

'''[[Mahatma Letter to Ramaswamier - LMW 2 No. 50|Letter 50]]''' – M. instructed to take on the garb and manner of a Vedantin ascetic, and to convince the world of the existence of the [[Brotherhood of Adepts]]. He was also asked to convey a message to [[Henry Steel Olcott|Colonel Olcott]].

'''[[Mahatma Letter to Ramaswamier - LMW 2 No. 51|Letter 51]]''' – M. provided instructions in the nature of chelaship and referred him to [[Henry Steel Olcott|Colonel Olcott]] for further instruction.

'''[[Mahatma Letter to Ramaswamier - LMW 2 No. 52|Letter 52]]''' – M. provided reassurance.

'''[[Mahatma Letter to Ramaswamier - LMW 2 No. 53|Letter 53]]''' – M. instructed to take an enclosed letter to [[T. Subba Row]].

'''[[Mahatma Letter to Ramaswamier - LMW 2 No. 54|Letter 54]]''' – M. gave words of guidance.

'''[[Mahatma Letter to Ramaswamier - LMW 2 No. 55|Letter 55]]''' – M. encouraged him to [[Try]].

'''[[Mahatma Letter to Ramaswamier - LMW 2 No. 56|Letter 56]]''' – M. added a note of encouragement to a letter written by [[Damodar K. Mavalankar]].

== Letter delivered phenomenally ==

On [[November 24]], 1883, he experienced a [[phenomena|phenomenon]] at [[Adyar (campus)|Adyar]], in the presence of [[Helena Petrovna Blavatsky|Mme. Blavatsky]] and a small group of natives (several of them [[chelas]]) consisting of Ramaswamier, Ananda, [[Mohini Mohun Chatterji|Mohini]], [[Babaji]], [[Balai Chand Mullick]], and [[V. Coopooswamy Iyer]]. The latter wrote:

<blockquote>About half an hour after conversation began, while S. R. was talking about certain important matters concerning himself and the others were listening, a slight rustle of the oil cloth, hanging in the back of the middle compartment of the wall shelf, was observed by the four gentlemen seated opposite the same. From it, immediately after, was extruded a large hand more brown in complexion than white, dressed in a close fitting white sleeve, holding an envelope between the thumb and the forefinger. The hand came just opposite my face and over the back of S. R.’s head, a distance of about two yards from the wall, and at a jerk dropped the letter which fell close by my side. All, except S. R., saw the phantom hand drop the letter. It was visible for a few seconds, and then vanished into air right before our eyes. I picked up the envelope which was made of Chinese paper evidently, and inscribed with some characters which I was told were Tibetan. I had seen the like before with S. R. Finding the envelope was addressed in English to "Ramaswamy Iyer", I handed it over to him. He opened the envelope and drew out a letter. Of the contents thereof I am not permitted to say more than that they had immediate reference to what S. R. was speaking to us rather warmly about, and that it was intended by his Guru as a check on his vehemence in the matter. As regards the handwriting of the letter, it was shown to me, and I readily recognized it as the same that I had seen in other letters shown me long before by S. R. as having been received from his Guru (also Mad. B.’s master). I need hardly add that immediately after I witnessed the above phenomenon, I examined the shelf wall, plank, boards and all inside and outside with the help of a light, and was thoroughly satisfied that there was nothing in any of them to suggest the possibility of the existence of any wire, spring, or any other mechanical contrivance by means of which the phenomenon could have been produced.<ref>See "Phenomenal" by V. Coopooswamy Iyer at http://www.blavatskyarchives.com/iyerphenomenal.htm</ref></blockquote>

== Additional resources ==

* [https://www.theosophy.world/encyclopedia/ramaswamier-s Ramaswamier, S.] in Theosophy World

== Notes ==
<references/>

[[Category:Chelas|Ramaswamier, S.]]
[[Category:Nationality Indian|Ramaswamier, S.]]
[[Category:Associates of HPB|Ramaswamier, S.]]
[[Category:Hindus|Ramaswamier, S.]]
[[Category:Received Mahatma Letters|Ramaswamier, S.]]
[[Category:People who encountered Mahatmas|Ramaswamier, S.]]
[[Category:People who witnessed phenomena|Ramaswamier, S.]]
[[Category:People|Ramaswamier, S.]]
[[es:S. Ramaswamier]]

Mamo Chohan

2025-11-21T11:42:26Z

Alejandro Daniele:

[[Category:Theosophical concepts]]
The '''Mamo Chohans''' are imperfect planetary spirits possessing destructive intelligence, being the opposites of the [[Dhyan Chohans]] with their pure intelligence. In a letter dictated to [[Helena Petrovna Blavatsky]] they were described by the [[Mahatma]] [[Morya|M.]] as:

<blockquote>Chohans of Darkness, not what they term devils but imperfect "Intelligences" who have never been born on this or any other earth or sphere no more than the "Dhyan Chohans" have and who will never belong to the "builders of the Universe," the pure Planetary Intelligences, who preside at every Manvantara while the Dark Chohans preside at the Pralayas.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in Chronological Sequence'' No. 30 (Quezon City: Theosophical Publishing House, 1993), 95-96. See [[Mahatma Letter No. 30#Page 4|Mahatma Letter No. 30 page 4]].</ref></blockquote>

The [[Master]] [[M.]] claims that "these are the gods the Hindus and Christians and Mahomed and all others of bigoted religions and sects worship"<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in Chronological Sequence'' No. 30 (Quezon City: Theosophical Publishing House, 1993), 96. See [[Mahatma Letter No. 30#Page 5|Mahatma Letter No. 30 page 5]].</ref></blockquote> and adds:

<blockquote>No more can the Dhyan Chohans impede the work of the Mamo Chohans, for their Law is darkness, ignorance, destruction, etc., as that of the former is Light, knowledge and creation. The Dhyan Chohans answer to Buddh, Divine Wisdom and Life in blissful knowledge, and the Ma-mos are the personification in nature of Shiva, Jehovah and other invented monsters with Ignorance at their tail.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in Chronological Sequence'' No. 30 (Quezon City: Theosophical Publishing House, 1993), 96. See [[Mahatma Letter No. 30#Page 5|Mahatma Letter No. 30 page 5]].</ref></blockquote>

== Mamos in Tibetan Buddhism ==

The Mamos are one of the eight classes of demons or impure manifestations of consciousness often mentioned in Vajrayana texts. Mamos are particularly ferocious inhabitors of charnel grounds and are among the most feared malicious spirits of Tibet. When incited they can arouse all eight kinds demons to follow them in attack.<ref>Judith Simmer-Brown, ''Dakini's Warm Breath the Feminine Principle in Tibetan Buddhism'' (Boston & London:Shambhala Publications, 2002), 57.</ref>

In Vajrayana practice there is a practice involving the recitation of a chant known as ''Pacifying the Turmoil of the Mamos''.

== Notes ==

<references/>

== Additional resources ==

* [https://www.theosophy.world/encyclopedia/mamo-chohan Mamo-Chohan] in Theosophy World
* [https://www.theosophy.world/encyclopedia/intelligences Imtelligences] in Theosophy World
* [http://www.shambhala.org/community/mamo_recitation.pdf# Recitation of the Mamo Chant] at Shambhala.org

[[es: Mamo Chohan]]

Mamo Chohan

2025-11-21T11:41:17Z

Alejandro Daniele:

Mahatma Letter No. 101

2025-10-30T10:25:57Z

Alejandro Daniele:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = December 31, 1882
| receiveddate = January 6, 1883
| otherdate = unknown
| header3 = Places
| sentfrom = [[Madras, India]]
| receivedat = [[Allahabad, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 101''' in ''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 57''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 101#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 100|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 102|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 102|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 108|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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My dear friend,

I approach a subject which I have purposely avoided for several months, until furnished with proofs that would appear conclusive even in your sight. We are not — as you know — always of the same way of thinking; nor has that which to us is — FACT — any weight in your opinion unless it violates in no way the Western methods of judging it. But now the time has come for us, to try to have you, at least, understand us better than we hitherto have been even by some of the best and most earnest amongst western [[Theosophist]]s — such for instance as [[C. C. Massey]]. And though I would be the last man living to seek

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to make you follow in my wake as your "prophet" and "inspirer," I would, nevertheless, feel truly sorry were you ever brought to regard me as a "moral paradox," having to suffer me either as one guilty of a false assumption of powers I never had, or — of misusing them to screen unworthy objects and, as unworthy persons. [[C. C. Massey|Mr. Massey]]'s letter explains to you what I mean; that which seems conclusive proof to him and unimpeachable evidence, is neither for me — who know the whole truth. On this last day of your year 1882, his name comes third on the list of failures, — something (I hasten to say for fear of a new misconception) that has nothing to do whatever with the present

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arrangement regarding the proposed new Branch in London, yet everything with his personal progress. I deeply regret it, but have no right to bind myself so securely to any person or persons by ties of personal sympathy and esteem that my movements shall be crippled, and I, unable to lead the rest to something grander and nobler than their present faith. Therefore, I choose to leave him in his present errors. The brief meaning of this is the following: [[C. C. Massey|Mr. Massey]] labours under the strangest misconceptions, and (literally) "dreams dreams" — though no [[Mediumship|medium]], as his friend, [[William Stainton Moses|Mr. S. Moses]]. With all he is the noblest, purest, in short, one of the best men I know, though occasionally too trusting in wrong directions. But he lacks

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entirely — correct [[intuition]]. It will come to him later on, when neither [[Helena Petrovna Blavatsky|H.P.B.]] or [[Henry Steel Olcott|Olcott]] will be there. Until then — remember, and tell him so: we demand neither allegiance, recognition (whether public or private) nor will we have anything to do with, or say to the [[London Lodge|British Branch]], — except through you. Four Europeans were placed on [[probation]] twelve months ago; of the four — only one, yourself, was found worthy of our trust. This year it will be Societies instead of individuals that will be tested. The result will depend on their collective work, and [[C. C. Massey|Mr. Massey]] errs when hoping that I am prepared to join the motley crowd of [[Anna Bonus Kingsford|Mrs. K.'s]] "inspirers." Let them remain under their masks of St. John

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'''NOTES:'''
*'''Four Europeans'''. The four Europeans put on probation in 1882 may have been [[Edmond W. Fern]], [[Allan Octavian Hume|Allan O. Hume]], [[C. C. Massey]], and [[Alfred Percy Sinnett|Alfred P. Sinnett]].

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the Baptists and like Biblical aristocrats. Provided the latter teach [[Esoteric Philosophy|our doctrines]] — however muddled up with foreign chaff — a great point will be gained. [[C. C. Massey|C.C.M.]] wants light — he is welcome to it — through you. Since it is all he wants what matters it whether he regards the "light-bearer" handing his torch to you — as a man of clean or unclean hands, so long as light itself is not affected by it? Only let me give you a warning. An affair now so trivial as to seem but the innocent expression of feminine vanity may, unless at once set aright, produce very [[evil]] consequences. In a letter from [[Anna Bonus Kingsford|Mrs. Kingsford]] to Mr. Massey conditionally accepting the

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'''NOTES:'''
* '''foreign chaff''' probably refers to the Biblical metaphor "to separate the wheat from the chaff," in which the chaff is the inedible, useless portion of the wheat grain.
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presidentship of the [[London Lodge|British T.S.]] she expresses her belief — nay, points it out as an undeniable fact — that before the appearance of [[The Perfect Way (book)|"The Perfect Way"]] no one "knew what the Oriental school really held about [[Reincarnation]]"; and adds that "seeing how much has been told in that book the [[adept]]s are hastening to unlock their own treasures, so 'grudgingly doled out hitherto' (as [[Allan Octavian Hume|H.X.]] puts it)." [[C. C. Massey|Mr. Massey]], thereupon gives in reply a full adherence to this theory, and blossoms into an adroit compliment to the lady that would not discredit a plenipotentiary. "Probably," says he, "it is

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felt (by the [[Masters of Wisdom|Brothers]]) that a community among whom such a work as [[The Perfect Way (book)|"The Perfect Way"]] can be produced and find acceptance is ready for the light!" Now, let this idea gain currency, and it will tend to convert into a sect the school of the highly estimable authoress, who, albeit a [[Round#Fifth Round|fifth rounder]], is not exempt from quite a considerable dose of vanity and despotism, hence — bigotry. Thus, elevate the misconception into an undue importance; impair thereby her own spiritual condition by feeding the latent sense of Messiahship; and you will have obstructed the cause of free and general independent enquiry which her "Initiators" as well as we would

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wish promoted. Write then, good friend, to [[C. C. Massey|Mr. Massey]] the truth. Tell him that you were possessed of the Oriental views of [[reincarnation]] several months before the work in question had appeared — since it is in July (18 months ago) that, you began being taught the difference between Reincarnation a la [[Allan Kardec]], or personal rebirth — and that of the Spiritual [[Monad]]; a difference first pointed out to you on [[July 5]]th at Bombay. And to allay another uneasiness of hers, say that no allegiance by her to the [[Masters of Wisdom|"Brothers"]] will be expected, (nor even accepted if offered) in as much as we have no present intention of making any further

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'''NOTES:'''
* '''a la''' or '''á la''' is a French expression meaning "in the style of."
* '''Allan Kardec''' was the pen name of a French Spiritist and educator.

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experiments with Europeans and will use no other channel than yourself to impart our [[Esoteric_Philosophy#Arhat_Esoteric_Philosophy|Arhat philosophy]]. The intended experiment with [[Allan Octavian Hume|Mr. Hume]] in 1882 failed most sadly. Better than your Wren are we entitled to the motto, festina lente!

And now, you will please follow me into still deeper waters. An unsteady, wavering, suspicious candidate at one end of the line; a declared unprincipled, (I say the word and maintain it) vindictive enemy at the other end; and you will agree that between London and Simla we are not very likely to appear in either a very attractive or anything like a true light. Personally such a state of things is hardly calculated to deprive us of sleep; as regards the future progress of the British

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'''NOTES:'''
* '''"Your Wren"''' may refer to Sir Christopher Wren, one of the most highly acclaimed English architects in history.
* '''Festina lente''' is a classical adage and oxymoron meaning "make haste slowly", usually rendered in English as "more haste, less speed".

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T.S. and a few other [[Theosophist]]s, the current of enmity travelling between the two places is sure to affect all those who will find themselves on its way — even yourself, in the long run, perchance. Who of you could disbelieve the explicit statements of two "gentlemen" both noted for their intellectual eminence, and one of whom, at least, is as incapable of uttering an untruth as of flying in the air. Thus, end of the [[Law of Cycles|cycle]] notwithstanding, there is a great personal danger for the [[London Lodge|Bsh. T.S.]] as for yourself. No harm can come now to the [[Theosophical Society|Society]]; much mischief is in store for its proposed Branch and its supporters, unless [[Alfred Percy Sinnett|yourself]] and [[C. C. Massey|Mr. Massey]] are furnished with some facts and a key to the true situation. Now, if for certain and very good reasons, I have to leave C.C.M. to his delusions of guilt, regarding [[Helena Petrovna Blavatsky|H.P.B.]], and my own moral shakiness, the time is

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'''NOTES:'''
* The '''two "gentlemen"''' probably refers to [[A. O. Hume]] and C. C. Massey, who were both attacking [[H. P. Blavatsky]] and the [[Theosophical Society]].

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ripe to show to you [[Allan Octavian Hume|Mr. Hume]] in his true light, thus making [a]way with one false witness against us, while deeply regretting the fact that I am bound by the rules of [[Brotherhood of Adepts|our Order]], and my own sense of honour (however little it may be worth in the eyes of a European) not to divulge at present certain facts that would show [[C. C. Massey|C.C.M.]] at once, how deeply he is in error. I may tell you no news if I say that it was Mr. Hume's attitude when the [[Simla Eclectic Theosophical Society|Eclectic]] was formed that caused our chiefs to bring [[Edmond W. Fern|Mr. Fern]] and Mr. Hume together. The latter reproached us vehemently for refusing to take in as [[chela]]s — himself, and that, sweet, handsome, spiritual and truth aspiring boy — Fern. We were daily dictated laws, and as daily taken to task for being unable to realize our own interests. And it will be no news though it may

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disgust and shock you, to learn that the two were brought into the closest relationship in order to bring out their mutual virtues and defects — each to shine in his own true light. Such are the laws of Eastern [[probation]]. [[Edmond W. Fern|Fern]] was a most remarkable [[Psychism|psychic]] subject, naturally — very spiritually inclined, but corrupted by Jesuit masters, and with his [[Buddhi|sixth]] and [[Ātman|seventh]] [[Principle]]s completely dormant and paralysed within him. No idea of right and wrong whatever; in short — irresponsible for anything but the direct and voluntary actions of the animal man. I would not have burdened myself with such a subject knowing beforehand that he was sure to fail. [[Morya|M.]] consented, for the chiefs have so wished it; and he deemed it useful and good to show to you the

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moral stamina and worth of him whom you regarded and called a friend. [[Allan Octavian Hume|Mr. H.]] — you think, though lacking the finer, better feelings of a gentleman is yet one by his instincts as well as by birth. I do not pretend to be thoroughly well acquainted with the code of honour of Western nations. Yet, I doubt, whether a man who, during the absence of the proprietor of certain private letters, avails himself of the key from the pocket of a waistcoat carelessly left on the verandah during work, opens with it the drawer of a writing desk, reads the private letters of that person, takes notes from them and then uses those contents as a weapon to satisfy his hatred and vindictiveness against their writer — I doubt, I say, even in the West such a man would be regarded as the ideal of even the average gentleman. And this

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*

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and much more, I maintain, was done by [[Allan Octavian Hume|Mr. Hume]]. Had I told you of it last August you would have never believed me. And now I am prepared to prove it over his own signature. Having been caught in the same honest occupation by [[Morya|M.]] twice, my Brother wrote purposely (or rather caused [[Damodar K. Mavalankar|Damodar]] purposely to write) a certain letter to [[Edmond W. Fern|Fern]] enclosing a copy of a letter of Mr. H.'s to me. The knowledge of their contents was to bring out to light, when the time came, the true gentlemanly instincts and the honesty of him, who sets himself so high above humanity. He is now caught in his own meshes. Hatred, and the irresistible thirst of abusing and vilifying in a letter to [[Henry Steel Olcott|Olcott]] one, who is so immeasurably higher than all his detractors, have led Mr. Hume into an

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*

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imprudent confession. When caught and cornered — he resorts to a down-right, bare-faced LIE.

I am going, after this preliminary entree en matiere and necessary explanation to make you acquainted with certain extracts from private letters not intended for your eye, nevertheless, far from "confidential," since in nearly every one of them [[Allan Octavian Hume|Mr. H.]] begs the addressee to have them read by other [[theosophist]]s. I hope this will not be imputed to me as a mark of "ungentlemanly instincts" by you. As to every other man, since, now-a-days, a man universally recognised as a "gentleman" is often a low wretch, and gentleman-like externals often hide the [[soul]] of a villain — he is welcome to regard me in any light he pleases. These extracts I give you because it

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'''NOTES:'''
* '''Entrée en matière''' is a French expression meaning "introduction".

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becomes absolutely necessary that you should be correctly informed of the true nature of him, who now passes his time in writing letters to the London [[theosophist]]s and candidates for membership — with the determined object of setting every mystic in the West against a [[Brotherhood of Adepts|Brotherhood]] of "atheists, hypocrites and sorcerers." It will help to guide your action in the event of possible contingencies, and mischief caused by your friend and our well-wisher, who, while denouncing [[Morya|my Brother]], my more than friend, as a pilferer, coward, liar, and the incarnation of baseness, insults me with words of pitying praise which he thinks I am traitor enough to accept and imbecile enough not to weigh at their value. Remember — such a friend is to be guarded against as one

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takes precautions against a duellist who wears a corslet beneath his shirt. His good actions are many, vices far more numerous; the former have always been largely controlled and promoted by his inordinate self-love and combativeness; and if it is not yet determined which will finally control the impetus whose outcome will be his [[reincarnation|next birth]], we may prophesy with a degree of perfect assurance, that he will never become an [[adept]] either in this or his future life. His "Spiritual" aspirations received a full chance to develop. He was tested, as all have to be — as the poor moth was, who was scorched in the candle of [[Rothney Castle]] and its associations — but the victor in the struggle for adeptship was ever Self and Self alone. His cerebral visions have already painted for him the image of a new Regenerator of Mankind in place of the [[Masters of Wisdom|"Brothers"]] whose ignorance and [[Magic#Black_magic|black magical]] dealings

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'''NOTES:'''
* '''Rothney Castle''' was the home of [[Allan Octavian Hume|A. O. Hume]] in Simla.

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he has found out. That new [[Avatāra|Avatar]] does not live at Almorah but on Jakko. And so the demon — Vanity — which has ruined [[Dayānand Sarasvatī|Dayanand]] is ruining our quondam friend and preparing him to make an assault upon us and the [[Theosophical Society|T.S.]] far more savage than the Swami's. The future however may take care of itself; I shall only have to trouble you now with the data above indicated. You will now realize, perchance, why I was made to collect evidence of his untruthful, cunning nature, in October last. Nothing, my friend, — even apparently absurd and reprehensible actions — is done by us without a purpose.

On the 1st of December, [[Allan Octavian Hume|Mr. H.]] writing to [[Henry Steel Olcott|Colonel O.]] said of us: "As for the [[Masters of Wisdom|Brothers]], I have a sincere affection

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'''NOTES:'''
* '''Does not live at Almorah but on Jakko'''. Almora is a district in India where lived a swami who had become Mr. Hume's teacher. Jakko Hill is the location where Hume Lived.

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for [[Koot Hoomi|K.H.]] and always shall have, and as for the others I have no doubt that they are very good men, and acting according to their lights. But as to their system, I am, of course, entirely opposed, . . . but that has nothing to do with the exoteric practical aims of the [[Theosophical Society|T.S.]] in which and in their furtherance I can as cordially and cheerfully co-operate with your good [[Masters of Wisdom|Brothers]] as etc. etc."

Eight days earlier (22nd November,) he had written to [[P. Srinivasa Rao|P. Sreenevas Row]], Judge S.C.C. at Madras, — "I find the [[Brotherhood of Adepts|Brotherhood]] a set of wicked selfish men, caring as a body for nothing but their own spiritual development (mind, in this respect [[Koot Hoomi|K.H.]] is an exception but he is I believe the only one) and their system one of deception and tainted largely with sorcery (!) in that they employ spooks, i.e. [[Elemental|elementals]]

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to perform their [[phenomena]]. As to deception, once a man has become a [[chela]] and bound himself by the vows they exact, you cannot believe a word he says; . . . he will lie systematically; as for sorcery, the fact is that until the time of [[Tsongkhapa|Sonkapa]], . . . they were a set of unmitigated, vile sorcerers. . . . Every chela is a slave — a slave of the most abject description — a slave in thought, as well as in word and deed. . .; our [[Theosophical Society|Society]] is an edifice noble in outside show — but built not on the rock of ages, but on the shifting sands of atheism, a whited sepulchre all bright . . . inside full of deceit and the dead bones of a pernicious, jesuitical system. . . . You are at liberty to make what use you please of this letter inside the Society," etc.

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On the 9th of the same month he wrote to [[Henry Steel Olcott|Mr. Olcott]] of the "manifest selfishness of the [[Brotherhood of Adepts|Brotherhood]], intent solely on their spiritual development."

On the 8th of September in a letter to 12 [[chelas]] (the very ones he was referring to in the letter to Judge [[P. Srinivasa Rao|Sreenavas Row]] of November 22nd — after having received from them an exasperatingly candid joint reply to the aforesaid diplomatic letter — as liars and bound slaves) — he said, as you know, he "should not have expected any European to read between the lines," of his plot in the [[Allan Octavian Hume|HX]] letter in [[The Theosophist (periodical)|the Theosophist]]; but "a set of Brahmins . . . the subtlest minds, in the world . . . not ordinary Brahmins, but men of the highest, noblest training, etc" (!!). They — "may rest assured that I (he) shall

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'''NOTES:'''
* The '''12 chelas''' issued a "Protest"<ref>See [http://www.katinkahesselink.net/blavatsky/articles/v4/y1882_102.htm# "A Protest"] for a reproduction of this document.</ref> as a response to Mr. Hume's article published in ''The Theosophist'' in Sept., 1882, p. 326.

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never say or do anything that is not for the advantage of the [[Masters of Wisdom|Brothers]], the [[Theosophical Society|Society]] and all its objects." . . . (Thus it seems the charges of sorcery and dishonesty is to the "advantage" of Asiatic [[adept]]s). In this same letter, if you remember, he adds that it "is the most efficient weapon for the conversion of the infidels at home yet forged," and that he "of course expected" (by writing this letter in [[The Theosophist (periodical)|the Theosophist]]) "to take our dear [[Helena Petrovna Blavatsky|old lady]] in — I could not take her into the plot," etc. etc.

With all his cunning and diplomacy he really seems to suffer from a loss of memory. Not only had he taken the "dear old lady" into the plot in a long private letter written to her a few hours after the said "efficient

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weapon" had been sent for publication, (a letter sent by her to you and which you lost in your packing up at Simla to come down) but he had actually gone out of his way to put a few words of explanation on the back of the said "Letter." It is preserved as every other MSS. by [[Damodar K. Mavalankar|Damodar]] and the note runs thus . . . "Please print this carefully and without alteration. It answers admirably Davison's and other letters from home." . . . (Extracts from these letters were enclosed in his manuscript). . . . We can't long, I fear, bolster up — but hints like these will help to break the fall" etc. . . .

Having thus himself forged this most efficient

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'''NOTES:'''
* '''Davison''' refers to William Ruxton Davison, an ornithologist who served as a curator of Mr. Hume's personal bird collection, and probably as Mr. Hume's personal secretary.

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weapon for the conversion of the infidels at home, as to our actual existence, and unable henceforth to deny it, what better antidote than to add to the hints therein contained full and well defined charges of sorcery, etc.?

When accused by the 12 Chelas in their joint answer to his letter to them, of a deliberate falsification of facts with reference to the "dear Old Lady" whom he had, notwithstanding all he could say to the contrary, "taken into the plot" he writes in a letter to [[T. Subba Row|Subba Row]] that he had never done so. That his letter to the "Madam" explaining to her the whys and reasons for that "Letter" of his by [[Allan Octavian Hume|"H.X."]] — was written and sent to her long after the said

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'''NOTES:'''
* '''12 Chelas'''. See [[Mahatma Letter No. 101#Page 21|previous note]].

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denunciatory Letter "was already in print." To this [[T. Subba Row|Subba Row]], in his letter to whom he had bitterly abused and vilified [[Morya|M.]], answered by quoting to him the very words he had written on the back of the manuscript thus showing to him how useless was any further falsehood. And now you may judge of his love for Subba Row!

And now comes the bouquet. Writing on the 1st of December to [[Henry Steel Olcott|Mr. Olcott]] (letter first above referred to), [[Allan Octavian Hume|he]] distinctly claims [[Siddhi|adept powers]]. "I am very sorry I cannot join you in the body in Bombay — but — if allowed I may nevertheless perhaps assist you there . . ." Yet in [[Edmond W. Fern|Fern]]'s case he says "it is a perfect chaos and no one can tell what

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is really owing and what is not;" and several letters upon the same topic teem with acknowledgment that he had no power to see what was going on "during the past six months." Quite the contrary, it would seem, since in a letter to me within this period he describes himself as "not on a level spiritually with him ([[Edmond W. Fern|Fern]]) [[Alfred Percy Sinnett|Sinnett]]" and others. He did not dare brag to me of his spiritual [[clairvoyance]]; but now, having "broken forever with the Tibetan Sorcerers" his potential [[Siddhi|adept powers]] have suddenly developed into monstrous proportions. They must have been from birth marvellously great since, he informs [[Henry Steel Olcott|Olcott]] (same letter) that a "certain amount

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of [[Prāṇāyāma|Pranayam]] for a few months (six weeks in all) was necessary to ensure [[Meditation#Concentration|concentration]] — at first. . . . I have passed that stage and — I AM A [[Yoga|YOGI]]."

The charge preferred now against him is of so grave a character, that I would have never asked you to believe it on my simple assertion. Hence — this long letter, and the following evidence which, please read with the utmost care and drawing your conclusions solely on that evidence.

In his July letter to me he imputes to us the blame for [[Edmond W. Fern|Fern]]'s course of falsehood, his pretended visions and pretended inspirations from us; and in the letter to [[Henry Steel Olcott|Mr. Olcott]] (December 1st) he charges [[Morya]], my beloved brother, with acting "in a most dishonourable manner," adding that he has

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"never since looked upon him as a gentleman, for having caused [[Damodar K. Mavalankar|Damodar]] . . . to send [[Edmond W. Fern|Fern]] a transcript of my confidential report on him. . . ." This he regards as "a dishonourable breach of confidence" — so gross that "[[Morya|Moriar]] was afraid (!!) to let even [[Koot Hoomi|K.H.]] know how he had stolen and made a bad use of my letter to him. K.H. is a gentleman I believe and would scorn so base an act." No doubt, I would had it been done without my knowledge and were it not absolutely necessary — in view of clearly foreseen events to bring [[Allan Octavian Hume|Mr. Hume]] to betray himself and thus counteract the influence and authority of his vindictive

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nature. The letter so transcribed was not marked confidential, and the words "I am ready to say so to [[Edmond W. Fern|Fern]]'s face, at any day" — are there. However — the unmeasured abuse and his truly saintly and gentlemanly indignation at [[Morya|M.]]'s treachery are followed by these words of confession (*); very startling as you will see: ". . . Fern does not, let me do him that justice, know to this day that I knew of this" i.e. of the letter pilfered by M. and sent to Fern through [[Damodar K. Mavalankar|Damodar]]. In short, then [[Allan Octavian Hume|Mr. Hume]] had means of reading the contents of a private letter addressed to Fern registered, sent to his (Mr. Hume's) care, kept in a drawer of a table belonging

(*) Fern was at Bombay and he dreaded the just denial of even a "rascal".

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to the house. The proof is complete since it is himself who furnishes it. How then? Of course, either by reading its physical substance with his natural eyes, or, its [[astral]] essence by [[Siddhi|transcendental power]]. If the latter, then by what brief forcing system was the psychic power of this "[[Yoga|yogi]]," who, in July last, was "not on a level spiritually" with yourself, or even with [[Edmond W. Fern|Fern]], suddenly shot out into such full flower and fruitage, whereas it takes even us, trained "sorcerers" ten or fifteen years to acquire it? Besides, if, this and other letters to Fern, were presented to him in the "[[Astral Light|astral light]]" (as he maintains in his letter in reply to [[Henry Steel Olcott|Colonel O.]]'s query, herein enclosed), how comes it that the benevolent Almorah genius (through whose help he suddenly acquired such tremendous powers) could cause him to take note of the contents, to read word for word and to remember ONLY such letters as were kept by Fern — in accordance with [[Morya|M]]'s positive orders — in his desk in [[Allan Octavian Hume|Mr. Hume]]'s house? While, WE DEFY HIM to repeat one word of other and (for him) far more important letters sent by my Brother to the "probationary [[chela]]" in which the latter was forbidden to keep them at [[Rothney Castle]], but had them securely shut up in a locked desk at his own house? These queries,

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'''NOTES:'''
*'''Almorah genius''' refers to a swami known in Theosophical history as "The Swami of Almora", who was Mr. Hume's guru for a while.
*'''[[Rothney Castle]]''' was Mr. Hume's home.

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arising at [[Morya|M.]]'s will in [[Henry Steel Olcott|Olcott]]'s mind he flatly put the question to [[Allan Octavian Hume|Mr. Hume]]. As M.'s [[chela]] revering him, of course, as a Father as well as Teacher he very properly put to this Censor Elegantiarum the direct question whether he had been himself guilty of the very "dishonourable" breach of gentlemanlike conduct of which he was complaining in Morya's case. (And unjustly as you now see; for what he did had my approval, since it was a necessary part of a preconceived plan to bring out — besides Mr. H.'s true nature, — of a disgraceful situation, itself developed by the wicked appetites, follies and [[Karma]] of sundry weak men — ultimate good, as you will find).

We have no gentlemen — now

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'''NOTES:'''
* '''Censor Elegantiarum''' is a Latin expression that can be translated as "censor of elegance." The phrase "arbiter elegantiarum" is more commonly used, meaning a "judge of taste or elegance."

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at all events, that would come up to the Simla standard — in Tibet, though many honest and truthful men. To [[Henry Steel Olcott|Mr. Olcott]]'s question came a reply so reeking with deliberate, bare falsehood, foolish vanity, and so miserable an attempt to explain away the only possible theory that without the owner's knowledge he had read his private correspondence, that I have asked [[Morya]] to procure it for me for you to read. After doing this you will kindly return it to me through [[Dharbagiri Nath]] who will be at Madras within this week.

I have done an unpleasant and distasteful task, but a great point will be achieved if it helps

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you to know us better — whether your European standard of right and wrong inclines the scales in your opinion either one way or the other. Perchance, you may find yourself in [[C. C. Massey|C.C.M.]]'s attitude deploring to find yourself obliged to either accept or reject for ever such a "distressing moral paradox" as myself. No one would regret it more deeply than I; but our Rules have proved wise and beneficient to the world in the long run, and the world in general and its individual units especially are so terribly wicked that one has to fight each one with his or her own weapons.

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As the situation stands at present, and though we would not allow too much "procrastination," it does seem desirable that you should go for a few months home — say till June. But unless you go to London and with [[C. C. Massey|C.C.M.]]'s help explain the true situation and establish the Society yourself, [[Allan Octavian Hume|Mr. Hume]]'s letters will have done too much harm to undo the mischief. Thus your temporary absence will have achieved a dual good purpose: the foundation of a true theosophical occult Society, and the salvation of a few promising individuals for future careers, now jeopardized. Besides, your absence from India will not be an unmixed [[evil]], since the friends of the country

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will feel your loss, and perhaps be all the more ready for your recall: especially if [[The Pioneer (periodical)|the "Pioneer"]] changes its tone. Some of your holiday time it might be agreeable to you to utilize in one form or another of [[Theosophy|theosophical]] writing. You have now a large store of materials, and if you would contrive to get copies of the didactic papers given to [[Allan Octavian Hume|Mr. Hume]] it would be a timely precaution. He is a prolific letter writer and now that he has disburdened himself of all restraints he will bear close watching. Remember the [[Chohan]]'s prophesy.

Yours ever sincerely,

[[Koot Hoomi|K. H.]]

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[http://www.theosophy.wiki/mywiki/images/ML/101-35_6875.jpg http://www.theosophy.wiki/mywiki/images/ML/101-35_6875_thm.jpg]

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'''NOTES:'''
*

{{Col-end}}

== Context and background ==

[[C. C. Massey]], says the Mahatma, is third on the list of failures. A bit further down, he says "Four Europeans were placed on probation twelve months ago. . ." These were Massey, [[A. O. Hume]], [[A. P. Sinnett]], and [[Fern]]. So far, only Sinnett "was found worthy of our trust."

[[London Lodge|The Theosophical Society in London]] had nearly collapsed and efforts were being made to rejuvenate it under the leadership of [[Anna Kingsford|Mrs. Anna Kingsford]]. She had "conditionally" accepted the post of President although there was some delay in her taking over the office. She was a vegetarian and anti-vivisectionist, and in one place the Mahatma states that for these reasons her [[phenomena]] were more reliable than those of most well-known [[spiritualism|spiritualists]]. [[H. P. Blavatsky|H.P.B.]] did not have a very high opinion of Mrs. Kingsford. According to one letter from H.P.B. to Sinnett (LBS, p. 22), it was Massey who first proposed her name as President of the British Theosophical Society.

== Physical description of letter ==

The original is in the British Library, Folio 2. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
KH script in dull black ink on 9 folded small sheets of white paper. Some words have been scratched out, and in one place there is some interlining in ''red ink''. The final two pages are on larger-sized paper. On the third folded sheet, a portion of the writing is in dull red ink.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 165.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==
A letter from [[C. C. Massey]] of London to the Mahatma is enclosed to this one. Massey, says the Mahatma, is third on the list of failures. A bit further down, he says "Four Europeans were placed on probation twelve months ago. . ." These were Massey, [[A. O. Hume]], [[A. P. Sinnett]], and [[Edmond W. Fern]]. So far, only Sinnett "was found worthy of our trust."

The [[London Lodge|Theosophical Society in London]] had nearly collapsed and efforts were being made to rejuvenate it under the leadership of [[Anna Bonus Kingsford|Mrs. Anna Kingsford]]. She had "conditionally" accepted the post of President although there was some delay in her taking over the office. She was a vegetarian and anti-vivisectionist, and in one place the Mahatma states that for these reasons her phenomena were more reliable than those of most well-known spiritualists. [[H. P. Blavatsky]] did not have a very high opinion of Mrs. Kingsford. According to one letter from H.P.B. to Sinnett (LBS, p. 22), it was Massey who first proposed her name as President of the British Theosophical Society.

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML needs background]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML needs commentary]]
[[es:CM101]]

Founding of the Theosophical Society

2025-10-14T11:44:58Z

Alejandro Daniele:

[[File:Minutes from 1875.jpg|right|250px|thumb|Minutes from September 8, 1875.]]
The [[Theosophical Society]] was officially founded in New York on [[November 17]], 1875, by [[Helena Petrovna Blavatsky|Helena P. Blavatsky]], [[Henry Steel Olcott|Henry S. Olcott]], [[William Quan Judge|William Q. Judge]], and others. The process of forming the Society required six meetings, which took place from the months of September to November, and the inaugural address by president [[Henry Steel Olcott]] took place on November 17th.

Theosophists around the world celebrate November 17th as '''Foundation Day''' or '''Founders' Day'''.

== September 7 ==

At this time of her life [[Helena Petrovna Blavatsky|H. P. Blavatsky]] was living at 46, Irving Place, in New York City, and was quite well-known among those interested in the [[Esoteric Philosophy]]. Her apartment had become a place for people to come and learn from her about these subjects.

=== Felt lecture ===
On Tuesday, [[September 7]], 1875, a meeting was organized at her rooms to hear a lecture given by [[George H. Felt]] entitled "The Lost Canon of Proportion of the Egyptians, Greeks and Romans". There is no official record of the persons present on this particular evening, although they were probably around twenty or less. [[Henry Steel Olcott|Col. Olcott]] described the meeting as follows:

<blockquote>[George H. Felt] was a remarkably clever draughtsman, and had prepared a number of exquisite drawings to illustrate his theory that the canon of architectural proportion, employed by the Egyptians, as well as by the great architects of Greece, was actually preserved in the temple hieroglyphics of the Land of Khemi. His contention was that, by following certain definite clues one could inscribe what he called the “Star of Perfection” upon a certain temple wall, within which the whole secret of the geometrical problem of proportion would be read; and that the hieroglyphs outside the inscribed figure were but mere blinds to deceive the profane curiosity-seeker; for, read consecutively with those within the geometrical figure, they either made undecipherable nonsense or ran into some quite trivial narrative. 

This diagram consists of a circle with a square within and without, containing a common triangle, two Egyptian triangles and a pentagon. He applies it to the pictures, statues, doors, hieroglyphs, pyramids, planes, tombs and buildings of Ancient Egypt, and shows that they agree so perfectly with its proportions that they must have been made by its rule. He applies the same canon of proportion to the masterpieces of Greek art and finds that they were, or might have been, carved without models by this rule. It is, in fact, the true canon of Nature’s architecture.<ref>Henry Steel Olcott, ''Old Diary Leaves'' First Series (Adyar, Madras: The Theosophical Publishing House, 1974), 115-116.</ref></blockquote>

During the lecture Mr. Felt was asked by Dr. [[Seth Pancoast]], a learned [[Kabbalah|Kabbalist]], whether he could prove his [[Occultism|occult]] knowledge and ability to evoke "spirits from the spatial deep". He replied categorically that through his chemical circle "He could call into sight hundreds of shadowy forms resembling the human, but he had seen no signs of intelligence in these apparitions".<ref>Henry Steel Olcott, ''Old Diary Leaves'' First Series (Adyar, Madras: The Theosophical Publishing House, 1974), 116.</ref></blockquote>

=== Proposal for organizational meeting ===
The talk was enthusiastically received and stimulated an animated discussion. [[Henry Steel Olcott|H. S. Olcott]] wrote on a slip of paper "Would it not be a good thing to form a society from this kind of study?" He handed it to [[William Quan Judge|W. Q. Judge]] to pass it to HPB, who nodded in assent.<ref>Sylvia Cranston, ''H.P.B. The Extraordinary Life & Influence of Helena Blavatsky'', (New York: Putnam Book, 1993), 143.</ref>

Mr. Felt said that in the course of a series of lectures he could show how to evoke and control [[elemental]]s. A new lecture was organized for the next day, after which would follow a meeting to organize the new society.

Col. Olcott explained that when he proposed the formation of the Society, he had in mind--

<blockquote>...A body for the collection and diffusion of knowledge; for occult research, and the study and dissemination of ancient philosophical and theosophical ideas: one of the first steps was to collect a library. The idea of [[Universal Brotherhood]] was not there, because the proposal for the Society sprang spontaneously out of the present topic of discussion...

The Theosophical Society was an evolution, not--on the visible plane--a planned creation.<ref>Henry Steel Olcott, ''Old Diary Leaves'' First Series (Adyar, Madras: The Theosophical Publishing House, 1974), 120.</ref>
</blockquote>

=== E. Gerry Brown account ===

[[Elbridge Gerry Brown]] reported about the meeting in ''The Spiritual Scientist'', recognizing its significance:

<blockquote>
One movement of great importance has just been inaugurated in New York under the lead of Col. Henry S. Olcott, in the organization of a Society to be known as "The Theosophical Society." The suggestion was entirely unpremeditated and was made on the evening of the 7th inst. [of this month], in the parlor of Madame Blavatsky, where a company of seventeen ladies and gentlemen had assembled to meet Mr. George Henry Felt whose discovery of the geometrical figures of the Egyptian Cabbala may be regarded as among the most surprising feats of the human intellect. The company included several persons of great learning and some of wide personal influence ...

After Mr. Felt's discourses, an animated discussion ensued. During a convenient pause in the conversation, Col. Olcott arose, and after briefly sketching the present condition of the [[Spiritualism|Spiritualistic movement]], the attitude of its antagonists, the materialists, and the irrepressible conflict between science and the religious sectarians, the philosophical character of the Ancient Theosophists and their sufficing to reconcile all existing antagonisms, and the apparently sublime achievement of Mr. Felt in extracting the key to the architecture of Nature from the scanty fragments of ancient lore left us be the devastating hands of the Moslem and Christian fanatics of the early centuries, he proposed to form a nucleus around which might gather all the enlightened and brave souls who were willing to work together for the collection and diffusion of knowledge. His plan was to organize a Society of occultists and begin at once to collect a library and diffuse information concerning those secret laws of nature which were so familiar to the Chaldeans and Egyptians but are totally unknown by our modern world of Science...<ref>John W. Lovell, "Some Personal Reminiscences," ''The American Theosophist'' 34.11 (November, 1946), 241. Quoted from E. Gerry Brown article in ''The Spiritual Scientist'' of 1875 by John W. Lovell in a paper he read at a meeting of the New York Lodge, on November 6, 1928.</ref>
</blockquote>

== September 8 ==

On the next day, [[September 8]], 1875, [[George H. Felt|Mr. Felt]] lectured again, and afterwards a meeting to organize the Society took place. [[Henry Steel Olcott|Col. Olcott]] was elected as Chairman and [[William Quan Judge|Mr. Judge]] as Secretary. From among those present, sixteen people handed in their names as willing to form and become members of such a Society. Col. Olcott published the official report of the meeting of [[September 8]] quoting from the Minute Book:

<blockquote>
In consequence of a proposal of Col. Henry S. Olcott, that a Society be formed for the study and elucidation of Occultism, the Cabbala, etc., the ladies and gentlemen then and there present, resolved themselves into a meeting, and, upon motion of Mr. William Q. Judge, it was

Resolved, That [[Henry Steel Olcott|Col. H. S. Olcott]] take the chair. Upon motion it was also

Resolved, That [[William Quan Judge|Mr. W. Q. Judge]] act as Secretary. The Chair then called for the names of the persons present, who would agree to found and belong to a Society such as had been mentioned. The following persons handed in their names to the Secretary:

[[Henry Steel Olcott|Col. Olcott]], [[Helena Petrovna Blavatsky|Mme. H. P. Blavatsky]], [[Charles Sotheran|Chas. Sotheran]], [[Charles E. Simmons|Dr. Chas. E. Simmons]], [[H. D. Monachesi]], [[C. C. Massey]] of London, [[W. L. Alden]], [[George H. Felt|G. H. Felt]], [[David E. de Lara]], [[W. Britten|Dr. W. Britten]], [[Emma Hardinge Britten|Mrs. E. H. Britten]], [[Henry J. Newton]], [[John Storer Cobb]], [[J. Hyslop]], [[William Quan Judge|W. Q. Judge]], [[H. M. Stevens]] (all present save one).

Upon motion of [[Herbert D. Monachesi]], it was

Resolved, That a committee of three be appointed by the Chair to draft a constitution and by-laws, and to report the same at the next meeting. Upon motion, it was

Resolved, That the Chair be added to the Committee.

The Chair then appointed Messrs. [[Henry J. Newton|H. J. Newton]], [[H. M. Stevens]], and [[Charles Sotheran|C. Sotheran]] to such Committee.

Upon motion, it was

Resolved, That we now adjourn until Monday, [[September 13]]th, at the same place, at 8 P.M.<ref>Henry Steel Olcott, ''Old Diary Leaves'' First Series (Adyar, Madras: The Theosophical Publishing House, 1974), 121-122.</ref></blockquote>

== September 13 ==

[[George H. Felt|Mr. Felt]] gave another lecture on [[September 13]] where he further described his discoveries. A few more people attended. After this, the committee formed by [[Henry J. Newton|H. J. Newton]], [[H. M. Stevens]], [[Charles Sotheran|C. Sotheran]] and [[Henry Steel Olcott|Col. Olcott]] to draft a Constitution and By-Laws made its report. Col. Olcott reports:

<blockquote>The Rules of various corporate bodies were examined, but those of the American Geographical and Statistical Society and the American Institute were thought by us to be as good models as any to follow.<ref>Henry Steel Olcott, ''Old Diary Leaves'' First Series (Adyar, Madras: The Theosophical Publishing House, 1974), 133.</ref></blockquote>

It was in this meeting that the name of the Society was resolved to be that of the [[Theosophical Society]]. Col. Olcott writes:

<blockquote>The choice of a name for the Society was, of course, a question for grave discussion in Committee. Several were suggested, among them, if I recollect aright, the Egyptological, the Hermetic, the Rosicrucian, etc., but none seemed just the thing. At last, in turning over the leaves of the Dictionary, one of us came across the word “[[Theosophy]],” whereupon, after discussion, we unanimously agreed that that was the best of all; since it both expressed the esoteric truth we wished to reach and covered the ground of Felt’s methods of occult scientific research.<ref>Henry Steel Olcott, ''Old Diary Leaves'' First Series (Adyar, Madras: The Theosophical Publishing House, 1974), 132.</ref></blockquote>

It is interesting to notice that a few months earlier [[Helena Petrovna Blavatsky|Mme. Blavatsky]] had already written a personal letter using the term [[Theosophy]]:

<blockquote>My belief is based on something older than the Rochester knockings, and springs out from the same source of information that was used by Raymond Lully, Picus della Mirandola, Cornelius Agrippa, Robert Fludd, Henry More, et cetera, etc., all of whom have ever been searching for a system that should disclose to them the "deepest depths" of the Divine nature, and show them the real tie which binds all things together. I found at last, and many years ago, the cravings of my mind satisfied by this theosophy taught by the Angels and communicated by them that the protoplast might know it for the aid of the human destiny.<ref>John Algeo, ''The Letters of H. P. Blavatsky'' vol. 1, letter 21 (Wheaton, IL: The Theosophical Publishing House, 20034), 86.</ref></blockquote>

Rev. [[J. H. Wiggin]] and [[Charles Sotheran|C. Sotheran]] were appointed to select suitable meeting rooms. Several new members were nominated and their names added as founders.<ref>Henry Steel Olcott, ''Old Diary Leaves'' First Series (Adyar, Madras: The Theosophical Publishing House, 1974), 130-131.</ref>

== October 8 ==

One of the early members, [[John W. Lovell]], gave an account of his experience, implying that a meeting took place on October 8 in which he became a Founder:

<blockquote>
It was in September, 1875, that I first heard of the proposal to start the Theosophical Society. I was living at that time at Rouses Point in the Northern part of New York State, where I had a large printing office and book manufactory, doing work for publishers in New York, Boston and Philadelphia. Amongst these was the firm of J. Sabin & Sons, who published a small magazine I printed for them. This was edited by [[Charles Sotheran|Mr. Charles Sotheran]], and necessarily I was brought in close relations with him. I must have told him I had become interested in psychic phenomena for, on calling on him on the 23rd day of September, 1875, in connection with the work I was doing for his firm, he told me that he and some of his friends were getting up a Society for the investigation of psychic phenomena to be called the Theosophical Society, and invited me to become a member.
 
I told him I would be very glad to do so though, living so far away, it was doubtful if I could be present at many of its meetings. On asking about dues, he said that an initiation fee of $5.00 was all that had been decided on. I handed him this for which he gave me the receipt, a facsimile of which appears on page 39 of "The Golden Book of the Theosophical Society" and he said he would have me elected a member at the next meeting, October 8th. At that meeting, I w think it was, Col. Olcott had a resolution passed that all those who became members previous to final organization should, with the sixteen who attended the first meeting on September 8th, be considered Founders of the Society. So, in this way, I because one of the Founders, though in later years the name was only used to apply to Col. Olcott, Madam Blavatsky and William Judge."<ref>"John W. Lovell, "Reminiscences of Early Days of the Theosophical Society" ''The Canadian Theosophist'' (March to August 1929).</ref>
</blockquote>

== October 16 ==

On [[October 13]], 1875, [[Henry Steel Olcott|Col. Olcott]] issued the following notice, inviting to the first meeting held under the name of "[[Theosophical Society]]":

<blockquote>The Committee on By-Laws having completed its work, a meeting of the Theosophical Society will be held at the private residence, No. 206 West 38th St., on Saturday, October 16, 1875, at 8 p.m., to organize and elect officers. If Mr. Felt should be in town, he will continue his intensely interesting account of his Egyptological discoveries. Under the By-Laws proposed, new members cannot be elected until after thirty day’s consideration of their application. A full attendance at this preliminary meeting is, therefore, desirable.

The undersigned issues this call in compliance with the order adopted by the meeting of September 13th ultimo.
(Signed) HENRY S. OLCOTT, President, pro. tem.<ref>Henry Steel Olcott, ''Old Diary Leaves'' First Series (Adyar, Madras: The Theosophical Publishing House, 1974), 133.</ref></blockquote>

On [[October 16]] the following people were present: Mme. Blavatsky, [[Emma Hardinge Britten|Mrs. E. H. Britten]], [[Henry Steel Olcott|Henry S. Olcott]], [[Henry J. Newton]], [[Charles Sotheran|Chas. Sotheran]], [[William Quan Judge|W. Q. Judge]], [[J. Hyslop]], Dr. W. H. Atkinson, Dr. H. Carlos, [[Charles E. Simmons|Dr. Simmons]], Tudor Horton, [[W. Britten|Dr. Britten]], [[C. C. Massey]], [[John Storer Cobb]], [[W. L. Alden]], Edwin S. Ralphs, [[H. D. Monachesi|Herbert D. Monachesi]], and Francisco Agromonte.

The By-Laws were discussed and various motions on them were made, after which the meeting adjourned.
[[File:Officers of TS.png|right|200px|thumb|Officers of TS, from ''Preamble'']]
== October 30 ==

During the meeting on [[October 30]] the committee reported that the selected meeting place for the Society was Mott Memorial Hall, 64, Madison Avenue.

The By-Laws were finally adopted and the election of officers took place. [[Henry Steel Olcott|Henry S. Olcott]] was chosen as President; [[G. H. Felt|George Henry Felt]] and Dr. [[Seth Pancoast|S. Pancoast, M.D.]] as Vice-Presidents; [[Helena Petrovna Blavatsky|Mme. H. P. Blavatsky]], Corresponding Secretary; [[John Storer Cobb]] Recording Secretary; [[Henry J. Newton]], Treasurer; and [[Charles Sotheran]], Librarian. The Councillors were [[J. H. Wiggin|Rev. J. H. Wiggin]], [[Emma Hardinge Britten|Mrs. Emma Hardinge Britten]], [[R. B. Westbrook]], Dr. [[Charles E. Simmons|C. E. Simmons, M.D.]], and [[H. D. Monachesi|Herbert D. Monachesi]]. [[William Q. Judge]] was chosen as Counsel to the Society.<ref>Henry Steel Olcott, ''Old Diary Leaves'' First Series (Adyar, Madras: The Theosophical Publishing House, 1974), 135.</ref>

This date is given for the publication of the '''''[[Preamble and By-laws of the Theosophical Society]]'''''.

== November 17 ==

On [[November 17]], seventy days after the formation of the Society was conceived, the members met at Mott Memorial Hall and [[Henry Steel Olcott|Col. Olcott]] delivered his inaugural address as President-Founder of the now fully constituted [[Theosophical Society]]. In hindsight, the opening remarks of this address proved to be prophetic, which is remarkable taking into account that the organization started with just a small group of like-minded people:

<blockquote>In future times, when the impartial historian shall write an account of the progress of religious ideas in the present century, the formation of the Theosophical Society, whose first meeting under its formal declaration of principles, we are now attending, will not pass unnoticed. This much is certain.<ref>[http://www.theosophical.org/component/content/article/65-olcott/1867# Inaugural Address of the President-Founder of the Theosophical Society] by H. S. Olcott</ref></blockquote>

The next meeting of the Theosophical Society was planned for [[December 15]], 1875.

== Early meetings ==

While [[Henry Steel Olcott|Col. Olcott]] was active in the early meetings of the Society, [[Helena Petrovna Blavatsky|Mme. Blavatsky]] did not take active part in them after the first few sessions. She was busy with the correspondence, the publication of articles, the discussions in [[The Lamasery|the "Lamasery"]], and the writing of [[Isis Unveiled (book)|''Isis Unveiled'']]. [[William Quan Judge|Mr. Judge]] did not attend the meetings either, being busy with his work and attending the "Lamasery" during the evenings to study.

More members were admitted from time to time, both Active and Corresponding. [[George H. Felt|Mr. Felt]] was not able to fulfill his promise to materialize "spirits" in public, although Mme. Blavatsky had asserted he had done it in the presence of a private, small group of students. Eventually he left the Society, as did most of the other early members when they found that their expectations were not met. From the close of 1876 to that of 1878 (when [[Founders#"The Founders"|the Founders]] moved to India) the Society as a body was comparatively inactive and its meetings almost ceased. However, it kept having a growing influence mostly through the meetings in the "Lamasery", the correspondence, and the publication of articles.

==Online resources==
===Articles===
*[https://theosophicalsociety.org.au/articles/inaugural-address-of-h-s-olcott-1875# Inaugural Address of the President-Founder of the Theosophical Society] by H. S. Olcott
*[http://www.blavatskyfoundation.org/founding.htm# The Founding of the Theosophical Society] by Walter A. Carrithers, Jr.
*[https://www.theosophical.org/publications/quest-magazine/psychic-phenomena-and-the-early-theosophical-society# Psychic Phenomena and the Early Theosophical Society] by Pablo Sender

== Videos ==
*[https://www.youtube.com/watch?v=XAoD1gIVE-w# The Dawning of the Theosophical Age] by Michael Gomes
*[https://www.youtube.com/watch?v=JOrvceUytZg# Manifest Destiny: Theosophical History as Spiritual Narrative] by Michael Gomes

== Notes ==
<references/>
[[Category:Events, in USA]]
[[Category:History]]
[[Category:Events in early TS history]]
[[es:Fundación de la Sociedad Teosófica]]

Mahatma Letter No. 100

2025-09-05T13:46:35Z

Alejandro Daniele:

Mahatma Letter No. 99

2025-08-27T11:55:14Z

Alejandro Daniele:

Mahatma Letter No. 98

2025-08-08T11:50:54Z

Alejandro Daniele:

Mahatma Letter of Ward to/from KH - 1883-12-14

2025-08-07T10:47:06Z

Alejandro Daniele:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Samuel Ward]], [[Koot Hoomi]]
| receivedby = [[Koot Hoomi]], [[H. P. Blavatsky]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 14 December 1883
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = London
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[Samuel Ward]] wrote to [[Mahatma]] [[Koot Hoomi]], probably via [[H. P. Blavatsky]]. KH instructed HPB to keep the letter. Like [[G. B. Finch]] in [[Mahatma Letter of Finch to Sinnett - 1883-12-21|his letter]] of the same period, Ward discussed the state of the [[London Lodge]] before its split, including [[Anna Bonus Kingsford]], [[A. P. Sinnett]], and other local leaders. Ward mentions a letter from K.H. to [[A. P. Sinnett]] that is almost certainly '''[[Mahatma Letter No. 117]] (Barker number 93)'''.

== Notes to H. P. Blavatsky from K.H. ==

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'''Note written in blue ink in KH handwriting at the top of the first page:''' 

For Upasika to preserve KH 

'''Underscores in blue ink in KH handwriting at the bottom of the fourth page:''' 

I wrote Col. O. from Capri [underlined in blue] that I would come if you approved I got no notice until yesterday [underlined in blue] of your assent.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH5_1_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH5_1_KHnote_thm.jpg] 

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH5_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH5_4_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 1 of Ward letter transcription, image, and notes ==

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'''Note at top in blue ink in KH handwriting:'''

For Upasikaa to preserve KH 

----

36 Piccadilly 
14 Dec 1883

My dear and revered friend,

I have not written lately because I feared what your patience who know so fully the human causes that have arisen to sow dissension in our camp at which I fervently believe you now and then take a look of scrutiny realising at a glance more than pen can describe.

Alas! if Astronomers in the observatory are compelled to take into account what they call the “human equation” how much more needful is it to estimate that irregularity where undisciplined ambitions and mixed motives combined as perturbing forces.

I never have ceased to venerate the lofty soar of our [[Anna Bonus Kingsford|Seeress]],- but from the first I have despaired of her ever becoming a teacher to a large congregation. This arises

{{Col-break|width=3%}}

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[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH5_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH5_1_thm.jpg]

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'''NOTES:'''
* '''Seeress''' refers to [[Anna Bonus Kingsford]], president of the [[London Lodge]].

{{Col-end}}

== Page 2 ==

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quite as much from the elevation of the plane her spirit has attained as from any defects inherent in her sex. I can conceive the inability of Newton or Huyghens to teach a schoolboy the binomial theorem, and my friend the late Professor Peirce of Harvard who dwelt among the Himalayan Mountaintops of the higher Analysis was noted for his incompetency to impart a spark of his love to any save the 3 or 4 exceptional students in a large class.

I think we shall tide over the difficulty, which [[C. C. Massey|Massey]] suggests might be compromised by the election of Mr. Hood or some other advanced member as President and thus retain both Mrs K and the OL’s “Boss” without the Scandal of a spasmodic disruption. He would propose to follow this up by a division of the [[Theosophical Society|T.S.]], like the British Association into branches who may pursue ‘Esoteric Buddhism’ under Sinnett,- or ‘Esoteric Christianity’ under the Seeress.

But the latter is in precarious

{{Col-break|width=3%}}

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[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH5_2.jpeg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH5_2_thm.jpg]

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'''NOTES:'''
* '''any defects of her sex''' reflects a sexist Victorian attitude that women were emotional and disorganized in their thinking.
* '''Newton''' refers to Sir Isaac Newton (1642-1726) and his work in calculus, gravitation, optics, telescopes, and natural philosophy.
* '''Huyghens''' refers to Christiaan Huygens (1629-1695), a Dutch scientist and inventor who worked in the fields of classical mechanics, optics, telescopes, pendulum clocks, and the rings of Saturn.
* '''Professor Peirce of Harvard''' may have been Benjamin Peirce (1809-1880), an American mathematician and astronomer who studied Uranus and Neptune. He helped to establish the Harvard Observatory.
* '''Mr. Hood''' was H. J. Hood, a barrister-at-law of Lincoln's Inn, a member of the [[London Lodge]], who had a keen interest in [[Spiritualism]] and séances involving [[William Eglinton]] and other mediums.
* '''OL''' refers to [[Helena Petrovna Blavatsky]] as "Old Lady."
* '''Boss''' refers to [[A. P. Sinnett]].
* '''Esoteric Buddhism''' refers to the focus on Eastern religious focus as expressed by Sinnett in his book [[Esoteric Buddhism (book)|''Esoteric Buddhism'']].
* '''Esoteric Christianity''' refers to the focus on Christianity expressed by Dr. Kingsford in her book [[The Perfect Way (book)|''The Perfect Way; or the Finding of Christ'']].

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== Page 3 ==

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health, and resides 5 hours from London, at the pretty little Vicarage of Atcham near Shrewsbury where you may perhaps have witnessed her meditations. This remoteness of a thought leader is in itself a bar to her usefulness. There are moments in all our lives when we need Light, and encouragement – moments when one maybe on the verge of the threshold, without knowing it,- and moments of despondency when the strong hand of a vigorous and trained intellect may set one on the right path.

And like the Unpartaisch, in the German Duet,– on the Speaker of the House of Commons,- a President should have the personal magnetism of the mystery of commanding, rather as a Moderator than as a Partisan of either faction.

For this purpose I lament to say we should find Hood deficient in voice and in the “Art Napoleon.” A Barrister in extensive practice, he has by ascetic pursuits, by concentration and meditation made very considerable progress, but he has no spare vitality to exercise upon a dissentient assembly,– that Dialect of one

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'''NOTES:'''
* '''Unpartaisch''' or Unpartaiisch is a German expression for unbiased or impartial.
* '''German Duet''' refers to the German parliament, or Federal Diet that is known in Germany as Bundestag.
* '''Art Napoleon''' refers to organizational abilities.
* '''dissentient assembly''' indicates a minority faction.

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== Page 4 ==

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'''Note Underscores in blue ink in KH handwriting at the bottom of the page''' 

that I find very difficult to understand. Mr. Finch is also according to Sinnett an advanced student in occult lore, but he is timid and inaudible, and Massey whose pen is as subtle, yet clear, as that of the most trained metaphysicians of the Schools is like an owl that shuns the Light. I think that the latter has lately increased his faith and diminished his doubts. He has never ceased to believe in [[Henry Steel Olcott|Col. Olcott]], and now that [[George Lane-Fox|Lane Fox]] avows his thorough conversion to the Yoga philosophy, by Olcotts Edition of “Patanjali,” the sun is making its way above his horizon so long obscured by the clouds of doubt.

I esteem it an inestimable privilege to have read yesterday your exhaustive Letter to Sinnett, in which my soul took a bath and came out brightened and fearless. Now that I hear your contemplated peripateticism I groan as having suffered myself to hesitate in accepting Col. O’s invitation to attend the Annual Meeting of the T.S. the week after next.

I wrote Col. O. from Capri [underlined in blue] that I would come if you approved I got no notice until yesterday [underlined in blue] of your assent. This is no one’s fault save that both the Seeress and Sinnett rather threw

'''NOTE: The remainder of the letter is missing.'''

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[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH5_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH5_4_thm.jpg]

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'''NOTES:'''
* '''Olcotts Edition of “Patanjali”''' refers to an edition of ''The Yoga Philosophy'' published by the Theosophical Society in Bombay, 1883.
* '''peripateticism''' refers to Aristotelian philosophy.

{{Col-end}}

== Context and background ==

This letter was written a week before '''[[G. B. Finch]] wrote a [[Mahatma_Letter_of_Finch_to_Sinnett_-_1883-12-21|letter dated December 21st]] on the same subject'''. Both were written about six months earlier than the important correspondence between members of the [[London Lodge]] (including Finch) and the [[Mahatma|Mahatmas]], which was published as '''[[Mahatma_Letter_to_London_Lodge_-_LMW_1_No._5|Letter No. 5]]''' in [[Letters from the Masters of the Wisdom|''Letters from the Masters of the Wisdom, First Series'']]. On April 7, 1884, Mr. Finch was elected as President of the lodge, with [[A. P. Sinnett|Mr. Sinnett]] as Vice-President and Secretary, and [[Francesca Arundale|Miss Francesca Arundale]] as Treasurer. [[Henry Steel Olcott|Col. Olcott]], international President of the [[Theosophical Society]], who was visiting London with his personal secretary [[Mohini Mohun Chatterji|Mohini]], granted a charter for the Kingsford-Maitland contingent to form a separate Branch, the [[Hermetic Lodge]].

The letter from K.H. to A. P. Sinnett that Ward mentioned on page 4 is almost certainly '''[[Mahatma Letter No. 117]] (Barker number 93)'''.

== Physical description of letter ==

One sheet of paper was folded and written on both sides. Notation by K.H. is in blue ink. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that K.H. recognized it as an important communication about interactions within the London Lodge, and therefore instructed [[H. P. Blavatsky|Madame Blavatsky]] to preserve it.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]
[[es:Cartas de los Mahatmas de Ward a/de KH - 1883-14-12]]

Mahatma Letter of Finch to Sinnett - 1883-12-21

2025-08-06T12:55:21Z

Alejandro Daniele:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[G. B. Finch]], [[A. P. Sinnett]], [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]], [[H. P. Blavatsky]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 12 December 1883
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = London
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[G. B. Finch]] wrote to [[A. P. Sinnett]], who forwarded it to [[Mahatma]] [[Koot Hoomi]], via [[H. P. Blavatsky]], "for considerations." KH instructed HPB to keep the letter and to show [[Mohini Mohun Chatterji|Mohini]]. Finch provided a nuanced view of the [[London Lodge]] before its split, and of [[Anna Bonus Kingsford]] and [[Edward Maitland]].

== Note to H. P. Blavatsky from K.H. ==

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'''Note written in blue ink in KH handwriting on final page:''' 

File with the other letters – let Mohini see. KH 

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[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH3_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH3_4_KHnote_thm.jpg]

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'''NOTES:'''
*

{{Col-end}}

== Page 1 of Finch letter transcription, image, and notes ==

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'''Note at top left corner in Sinnett’s handwriting:''' 

Just received by APS and forwarded for consideration

24 Old Square, 
Lincoln’s Inn. 
21st Dec. 1883. 

My dear Sinnett,

What I wished to convey last night when you read us your letter to the [[Mahatma]] [[Koot Hoomi]] was that your presentation of [[Anna Bonus Kingsford|Mrs. Kingsford]] applied rather to Mrs. Kingsford under the influence of [[Edward Maitland|Mr. Maitland]] than to her native self. Left to herself even, she has weaknesses but these are as nothing when compared with her wonderful gifts. These gifts would be of the greatest value in a president of our [[London Lodge|Lodge]], but under Mr. Maitland’s influence they fail to be of any real service, and her continuance in the presidency under that influence is, in my opinion, unadvisable. I should be sorry to lose her from the Society, but if she is only to be kept as the giver of such pamphlets as the one lately given to us [inserted between lines] I would say to her “Go in peace.” [end insertion] It is possible that the side of her character which allows her to fall under such a direction as Maitland’s may always operate to mar her usefulness, and if she is only capable of presenting the

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'''NOTES:'''
*

{{Col-end}}

== Page 2 ==

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religious aspect of [[Theosophy]] she will never as President form an enduring society. It is possible that in the realm she pierces lie the generalizations of the particulars with which we in England are concerning ourselves, but for us the study of particulars seems to be the only road to these higher truths. [[Esoteric Buddhism (book)|"Esoteric Buddhism"]] with its detailed information make more Theosophists than [[The Perfect Way (book)|"The Perfect Way."]] It gives us a firm foundation for the guidance of our lives, and a sphere of study which while adapted to our capacities elevates them. If Mrs. Kingsford’s most unwise suggestion, that the [[London Lodge|Lodge]] should be divided into two schools, was adopted, and if the [[Mahatma|Mahatmas]], whom we have learned to regard not merely with respect but love, would send in further teachings of the same kind, that is, details which are as the landmark of the Path to the Divine, I have no fear that “Mr. Sinnett’s” school would be for the greatest aid to the Theosophic movement here.

Yours sincerely,

G.B. Finch

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[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH3_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH3_2_thm.jpg]

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'''NOTES:'''
* [[The Perfect Way (book)|''The Perfect Way'']] was a book written by Dr. Kingsford and Mr. Maitland.
* [[Esoteric Buddhism (book)|''Esoteric Buddhism'']] was a book published by Sinnett in June, 1883.

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== Page 3 - Postscript ==

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P.S. I may add that most of us do not look favorably on the notion of a split in the camp – which would divide the Society openly and nominally into divergent parties. That is quite unlike my notion of an inner circle.

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[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH3_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH3_3_thm.jpg]

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'''NOTES:'''
*

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== Page 4 notes ==

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'''Written across middle of page in Sinnett’s script:''' 

Mahatma K.H.
 
 
'''Written in blue ink in KH handwriting:''' 

File with the other letters – let Mohini see. KH 

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[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH3_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH3_4_thm.jpg]

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'''NOTES:'''
*

{{Col-end}}

== Context and background ==

This letter was written about eight months earlier than the important correspondence between members of the [[London Lodge]] (including Finch) and the [[Mahatma|Mahatmas]], which was published as '''[[Mahatma_Letter_to_London_Lodge_-_LMW_1_No._5|Letter No. 5]]''' in [[Letters from the Masters of the Wisdom|''Letters from the Masters of the Wisdom, First Series'']]. On April 7, 1884, Mr. Finch was elected as President of the lodge, with [[A. P. Sinnett|Mr. Sinnett]] as Vice-President and Secretary, and [[Francesca Arundale|Miss Francesca Arundale]] as Treasurer. [[Henry Steel Olcott|Col. Olcott]], international President of the [[Theosophical Society]], who was visiting London with his personal secretary [[Mohini Mohun Chatterji|Mohini]], granted a charter for the Kingsford-Maitland contingent to form a separate Branch, the [[Hermetic Lodge]].

== Physical description of letter ==

One sheet of paper was folded and written on both sides. Notation by K.H. is in blue ink. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that K.H. recognized it as an important communication about interactions within the London Lodge, and therefore instructed [[H. P. Blavatsky|Madame Blavatsky]] to preserve it.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]
[[es: Carta de los Mahatmas de Finch a Sinnett - 21-12-1883]]

Mahatma Letter No. 97

2025-07-08T09:44:49Z

Alejandro Daniele:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = probably [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = December 7, 1882 – see [[Mahatma Letter No. 97#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 97''' in '''[[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 70''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 97#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 96|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 98|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 69|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 24|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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You will have learned ere now my friend that I was not deaf to your appeal to me, altho' I was unable to answer it as you — and I too — could have wished, by lifting for a moment the everthinning veil between us — "When?" do you ask me? I can but reply "not yet." Your [[probation]] is not ended, patience a little longer. — Meanwhile you know the path to travel, it lies plainly before you for the present, tho' the choice of an easier if longer way may await you in the distant future.

Farewell my Brother.

Ever yours in sympathy [[Koot Hoomi|K. H.]]

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[http://www.theosophy.wiki/mywiki/images/ML/97-1_6983.jpg http://www.theosophy.wiki/mywiki/images/ML/97-1_6983_thm.jpg]

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'''NOTES:'''
*

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== Context and background ==

== Physical description of letter ==

The original is in the British Library, Folio 3. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
This short note is on one side of a half-sheet of heavy note paper, size 5" x 8" <nowiki>[</nowiki>12.7 x 20.3 cm<nowiki>]</nowiki>, in blue pencil. On the back side is the ending of another letter signed by a woman. The half-sheet was evidently torn from some other letter.
<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 161.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML needs background]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML needs commentary]]
[[es:CM97]]

Mahatma Letter No. 96

2025-07-07T12:16:41Z

Alejandro Daniele: