https://theosophy.wiki/w-en/api.php?action=feedcontributions&user=Jacques+Mahnich&feedformat=atomTheosophy Wiki - User contributions [en]2024-03-28T13:14:44ZUser contributionsMediaWiki 1.39.4https://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._140&diff=14076Mahatma Letter No. 1402014-02-11T22:26:31Z<p>Jacques Mahnich: /* Page 10 - right side */</p>
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<div>[[Category:ML from HPB]]<br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]<br />
| receivedby = [[A. P. Sinnett]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = March 17, 1886<br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = Würzburg<br />
| receivedat = London <br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 141 in Barker numbering.''' See below for [[Mahatma Letter No. 140#Context and background|Context and background]].<br />
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== Page 1 transcription, image, and notes ==<br />
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March 17th, 1886.<br />
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My Dear Mr. Sinnett,<br />
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Do anything you like. I am in your hands. Only I cannot see what harm there could be were the lawyers to be told that it is a lie my being Mme Metrovitch or Mme any one except myself. It would prevent them and put a stop to their addressing letters to me in that name; for surely they are not such fools as not to know that this open libel is against law. It is because the Bibiche bamboozle them into the belief that I was <br />
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really a bigamist and a trigamist that they did it. Well very soon I may receive a letter addressed to me in the name of Mrs. Leadbeater or Mrs. Damodar or perhaps be accused of having had a child by Mohini or Bowajee. Who can tell unless something is refuted.<br />
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But this is all trifles. There is something unutterably disgusting and sickening to me in the idea of any concealment of names. I hate incognitos and changing names. Why should I give you more bother than you<br />
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already have with me? Why should you lose time and money to come and meet me? Don't do this. I will send the things before hand and come out with Louise quietly second class, passing the night at Bohn or at Achen (Aix la Chapelle) or somewhere on the road. Lodgings will be dear at Ostende in June, not before. Besides I can go somewhere near-by. I do not know when I will leave here. May be on the 1st, may be on the 15th. I have paid till that date.<br />
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Why shouldn't Mrs. Sinnett come with Dennie? Where's the harm and why should she not stop with me if I find<br />
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good lodgings? I would never be happy unless she was with me for what's the use of her being in other lodgings? Only discomfort for her and vexation of spirit for me.<br />
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I have written to my aunt and sister giving them Redway's address. The letters will all be addressed to you to his care, only for Madame B: under your name. However, I really care little for letters or no letters. There's a long article in my praise and glorification in the Russian papers in which I am called "the martyr of England." That's comforting and makes me feel as though<br />
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I were indeed a "grand Russian Spy!" Say, do you know — but then you will never believe it. Well don't, but some day you will be forced to, Gladstone is a secret Roman Catholic convert. That's sure. Make of it what you will, you cannot change FACTS. Ah, poor England; and foolish, blind are those who seek the destruction of the T.S.!<br />
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Well, I must say a few words in this respect. You say "we are almost past praying for . . . paralyzed and helpless. The French and German branches of the T.S. are practically dead. The London movement can only be revivified at some future period, etc." You are asked: How is this?<br />
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You are not dead. The Countess lives. Two or three fellows around you breathe, so far. The Society in India is flourishing and can NEVER die. In America it is becoming a grand movement. Dr. Buck, Prof. Coues, Arthur Gebhard with a few others are helped because they move, and show their utmost contempt for whatever is said, printed, howled in the streets. Oh, do try and be intuitional — for pity's sake do not shut your eyes and because you cannot see objectively do not paralyze subjective help which is there living, breathing, evident. Does not all around you show the indestructibility of the Society, if we see how the fierce waves raised by the Dugpa-world have been for the last two years heaving and spreading and<br />
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beating ferociously around the Society to break, what? only the rotten chips of the "Ark of the Deluge." Have they carried away anyone really worthy of the movement? Not one. You suspect that the "Masters" want to put an end to the movement? They see you do not understand what they are doing and feel sorry for it. Are they to be blamed for what happened, or we, ourselves? If the Founder of the Society and the Founders or Presidents of the Branches had ever kept in view the fact that it is not so much the quantity we are in need of, but the quality, to make the Society a success half of the disasters would have been avoided. There were two paths before the L.L. as before any other branch when you took up its mangled fragments and rebuilt them into the growing successful body it was: that which led to the formation of a secret, arcane Society of studying practical occultists; the other an open and fashionable body. You have always preferred the latter. <br />
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A chance was given to all of you in the formation of an inner group: you would not assert your authority and left it to the nominal President — who shook on his legs at every gentle breeze from within and without, ruined and then deserted it. Every such attempt was either repelled or, if realized, had such a strong element of sham in it that it proved a failure. It was found impossible to help it and it was left to its fate. There is an Asiatic proverb: "You may cut the serpent of wisdom in hundred pieces so long that its heart, which is in its head, remains untouched, the serpent will join its bits and live again." But when the heart and head seem everywhere and are nowhere, what can be done? The L.L. having taken its rank and place among public bodies it had to be judged by its appearances. It is not enough to laud the Body and Branches, as schools of morality and wisdom and benevolence, for they will always be judged by the outward world by their fruits not by their pretensions — not by what they say but by what they do. The Branch was always in need of efficient workers; and, as in all organizations the work devolved upon the very few. Out of those few one only had a definite object in view, pursued it firm and unwavering — YOURSELF. Yet your natural reserve and the strong element of worldly Society within the Occult body, the sense of English individuality and propriety in each member, prevented you on the one hand from asserting your rights as you ought<br />
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to have done, and caused the rest to separate from you wide and apart, each determining to act as he or she thought best, to secure his own salvation and satisfy his aspirations, "working Karma out on a higher plane" as the foolish phrase goes now among them. You are right in saying that "the blows that have been struck at the movement" have been "all emanating from the consequences of the deputations from India"; you are wrong in thinking that (1) these consequences would have been as disastrous, had not the Hindu element been mixed up with the European and strongly helped and urged on toward mischief by the female element in the L.L.; and (2) that "the higher powers wish to arrest the growth of the Society." Mohini was sent, and at first won the hearts and poured new life into the L.L. He was spoiled by male and female adulation, by incessant flattery and his own weakness — your reserve and pride left you passive when you ought to have been active. The first bomb-shell from the Dugpa world came from America; you welcomed and warmed it in your own breast, you drove the writer of this more than once to the verge of despair, your thorough-going, sincere earnestness, your devotion to truth and the "Masters" having been made powerless for the time being, for discerning the real truth, for sensing that which was left unsaid for it could not be said and thus leaving the widest margin for suspicion. The latter was not unfounded. The Dugpa element triumphed fully at one time — why? because you believed in one who was sent by the opposing powers for the destruction<br />
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of the Society and permitted to act as she and others did by the "higher powers," as you call them, whose duty it was not to interfere in the great probation save at the last moment. To this day you are unable to say what was true, what false — because there is no spot made apart, separated from the Society and consecrated to the one pure element in it, love and devotion to the truth whether abstract or concreted in the "Masters" — a spot in which no element of individuality or selfishness would enter — a real inner group is here meant. The Oriental group has proved a farce. Miss —— cares more for the chelas (?) than the Masters; she is blind to the fact that those who were (and yet think they still are) most devoted to the Cause, Masters, Theosophy, call it by whatever name — are those that are the most tried; that she is now being tried, that it is her last trial and that she does not come out of it as a conqueror, it seems. "In the absence of any means of communicating directly with them I can only judge by signs" — you say. The signs are evident. It is the great supreme trial all round. He who remains passive will lose nothing, but will not gain one tittle, when it is over. He may even cause his Karma to slide him gently back on the path he has already been climbing. What you sorely lack is Olcott's blessed self-confidence and — pardon — his vulgar but all powerful cheek. One need not give up tact and culture to have it. It is a many faced Proteus that can have either of his faces or cheek turned to the enemy and force<br />
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Thim to cover. If the L.L. is composed only of six members — the President the seventh; and this daring "vieille garde" faces the enemy coolly, not allowing him to know how many you are, and impressing him with outward signs of a multitude by the number of pamphlets, convocations and other distinct, material proofs that the Society has not been shaken, that it has not felt the blows, that it snaps its fingers in the enemy's face, you will soon win the day; you will have exhausted the enemy before it tires out the Society to its last member. All this can be easily achieved and no "smashing disasters" would really affect it, if its members had intuition enough to see what "the higher powers" really wish, what they can or cannot prevent. Spiritual discernment is what is most wanted. "It is not so much a question of saving what remains of the Society — as of recommencing the movement at some future time." Fatal policy. Follow it, and you will have broken by that (future) time, every invisible yet powerfully vital thread that links the L.L. with the ashrums beyond the great mountains. NOTHING CAN KILL THE L.L. except that one thing — Passivity. Know this, you who confess that you "have no heart for the present to be giving lectures and addresses." "WORK UNDERGROUND" — it is the best you can do — but not in silence — if you would not kill the Society and your own personal aspirations with your own hand. All are not speakers in the L.L. and very lucky, or it would be a Babel. All are not wise, but those who are ought to share with the rest. Combine to make things complete. <br />
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Make your activity commensurate with your opportunities and do not turn your face away from the latter, even from those that are created for you. "Fling the burning brands apart, and they will quickly go out; rake them together and they will glow, burst into flame, and shoot sky-ward with ruddy brightness." So shall the L.L. shine out if demoralization is kept at distance, if its lights are not allowed to burn and die out as isolated and intermediate points of lights, but are clustered and focalized into full ruddiness by the hand of its President, and if this hand is not allowed to drop the banner entrusted to it. Human dirt never sticks, nor does it soil the flame it is flung against. It only sticks hard to the marble, to the cold heart that has lost the last spark of the Divine flame. Yes indeed, the "Masters" and the "Powers that be" would call and guide many and many a sad, lonesome and weary one in this fair land of occult, psychic theosophy to gather with them around their altars. Two are bodily there already, who have won their day and found the alleged "Invisibles" — each by his own path. For the teachings of the "Order" are like precious stones — whatever way turned, light and truth and beauty flash forth, and will guide the weary traveller in search of them, if he but stops not on his way to follow the will-o'-wisps of the illusive world, and remains deaf to public rumour.<br />
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Now do, for pity sake — do try to arouse for once your intuitions if you can. I do suffer for you and would do anything to help you. But you prevent me. Pardon this and try to recognise the foreign from my own words.<br />
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H. P. B.<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 3. [[George Linton]] and [[Virginia Hanson]] described the letter in this way:<br />
<blockquote><br />
In [[Helena Petrovna Blavatsky|HPB's]] handwriting, on both sides of three folded sheets of letter 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), 212.</ref><br />
</blockquote><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._113&diff=13023Mahatma Letter No. 1132013-08-29T21:12:38Z<p>Jacques Mahnich: /* Page 1 transcription, image, and notes */</p>
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<div>[[Category:ML from Koot Hoomi]] <br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. P. Sinnett]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = August 1883<br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = unknown<br />
| receivedat = London <br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 82 in Barker numbering.''' See below for [[Mahatma Letter No. 113#Context and background|Context and background]].<br />
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== Page 1 transcription, image, and notes ==<br />
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<u><span style="border-bottom: 2px double #000;">strictly confidential</span></u><br />
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The "quart d'heure de Rabelais" has come. On your answer, consent or refusal — depends the resurrection of the <u>Phoenix</u> — prostrated in a death-like <u>Samadhia,</u>, if not in actual death. If you believe in my word, and, leaving the Ryots to our care are prepared for a somewhat <u>unclean</u> work — from the European standpoint though — and consent to oppose our work <u>apparently</u>, serving our ends in reality and thus saving our respective countries from a great evil that overhangs both — then consent to the proposal that will be made to you from India.<br />
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You may work to all intents and purposes to oppose The Bengal Rent Bill, for do whatever you or others may, you will never be able to impede our work in the opposite direction. Therefore, — one scruple less as one non-permitted confidence more. A riddle, verily.<br />
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And now good friend, I must explain. Only you have to prepare your European, cultured notions of right and wrong to receive a shock. A plan of action of a purely Asiatic character is laid bare before you; and since I may not move one finger — nor would I if I could in this case — to guide your understanding or feelings it may be found too Jesuitical, to suit your taste. Alas for all! that you should be so little versed in the knowledge of occult antidotes, as not to be able to perceive the difference between the Jesuitical "tout chemin est bon qui mene a Rome" added to the cunning and crafty — "the end justifies the means" — and the necessity of the practical application of these sublime words of our Lord <br />
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'''NOTES:'''<br />
* "quart d'heure de Rabelais" means the moment that the bill has to be paid.<br />
* "tout chemin est bon qui mène à Rome" means : any road who leads to Rome is a good one. The usual saying is : "tous les chemins mènent à Rome", all roads lead to Rome.<br />
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and Master: — "O ye Bhikkhus and Arhats — be friendly to the race of men — our brothers! Know ye all, that he, who sacrifices not his <u>one</u> life to save the life of his fellow-being; and he who hesitates to give up more than life — his fair name and honour to save the <u>fair name</u> & <u>honour</u> <u>of the many</u>, is unworthy of the sin-destroying, immortal, transcendent Nirvana." Well, it cannot be helped.<br />
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Allow me to explain to you the situation. It is very complicated; but to him who, without any previous training was able to assimilate so well some of our doctrines as to write <u>Esoteric Buddhism</u> — the inner springs that we have to use ought to become intelligible.<br />
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(1) The Behar Chiefs propose <u>one and a half</u> lakhs down for the Phoenix; as much when they see you back to India, if the Bengal Rent Bill is opposed by the new paper and you promise to give them your support. Unless the proposition is accepted by you we may prepare for the final incremation of our Phoenix — and for good. Exclusive of this sum — Rs. 150,000 — we can count but upon Rs. 45,000 in shares — so far. But let the Races put down cash and all will follow.<br />
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(2) If you refuse they will secure another editor: were there any danger for the ryots and the Bill they — the Races or Zemindars would lose nothing thereby, except in the degree of cleverness of their editor; but they hope and are thoroughly unaware of being <u>doomed</u> — in the long run. The only and real loser in the case of refusal will be — India and <br />
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your own country — eventually. <u>This is prophecy</u>.<br />
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(3) The resistance to, and the intrigues set on foot by the Zemindars against the Bill are infamous in their nature, yet very natural. Those who examine things at the core, perceive the real culprit in Lord Cornwallis and the long line of his successors. However it may be infamous, as I say, there it is and cannot be helped for it is human nature itself; and, there is no more dishonour to support their claims from a legal standpoint on the part of an Editor, who knows them to be doomed, than there is for a Counsel to defend his client — a great criminal sentenced to be hung. I am now trying to argue from your European standpoint, for fear, and lest you should not be able to see things from our Asiatic point of view, or rather in the light we, who are enabled to discern future events — see them.<br />
<br />
(4) A conservative Editor whose field of action will be found to <u>run on parallel lines with that of a conservative</u> Viceroy, will find himself having lost nothing in fact, for a slight opposition that cannot last long after all. There are great flaws in the present Bill, examined from its legal, dead-letter aspect.<br />
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(5) Owing to the idiotically <u>untimely</u> "Ilbert's Bill," and the still more idiotic "Saligram-Surendro" Contempt case, the agitation is carrying the population of India to the verge of self-destruction. You must not feel as tho' I were exaggerating if I say more: the English<br />
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and especially Anglo-Indians are running the same course from an opposite direction. You are at liberty to refuse my warning: you will show yourself wise if you do not. To return to our direct object —<br />
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(6) There are several Englishmen of great intellect and ability, who feel ready to defend — (and even to ally themselves — with) the Zemindars — and oppose the Bill, against their own principles and feelings — simply because the Races hate and oppose the man whom the rest of the Hindus profess, for the time being, to adore, and whom they are exalting with all the ardour of simple-minded, short-sighted savages. Thus the ryots cannot escape their fate for a few months longer whether you accept the offer or not. In the latter case, of course the paper scheme is at an end.<br />
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(7) At the same time it is better that you should be prepared to know the unavoidable results: there are ninety-nine chances against one, that — if the offer of the Zemindars is rejected — the Phoenix will ever come into existence; not so long at any rate as the present agitation is going on. And when it finally fails as the project is bound to unless we become masters of the situation, then we will have to part. In order to obtain from the Chohan permission to defend the teeming millions of the poor and the oppressed in India bringing on to bear all our knowledge and powers — I had to pledge myself, in case of the Phoenix's failure to interfere no more with such worldly matters and —<br />
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to bid an eternal farewell to the European element. M. and Djual Khool would have to take my place. On the other hand, should you consent to the offer, your opposition to the Rent Bill would have no more effect on our work — for the Ryots than a straw — to save a vessel from sinking; whereas, if another editor is selected we would have no pretext to exercise our influence on their behalf. Such is the situation. It is a curious medley with no raison d'etre in your opinion. You can hardly be expected by us to see clearly through it at present, nor is there much likelihood that you will judge it fairly owing to this Egyptian darkness of cross purposes; nor is there any special need you should, if the offer has to fall to the ground. But, if your answer is favourable, I may perhaps as well add a few particulars. Know then, that opposition notwithstanding, and just because of it, you will bring the great national boil to a head sooner than it could be otherwise expected. Thus, while carrying out strictly your programme and promise made to the Races, you will be helping the events that have to be brought about to save the unfortunate population that has been sat upon ever since 1793 — the year of Lord Cornwallis's great political mistake. At the same time you may be doing immense good in every other direction. Recall the past and this will help you to see clearer into our intentions. When you took over Bengal from the native Rulers, there were a number of men<br />
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* "ryots" are peasants or tenant farmers in India.<br />
* "raison d'etre" means reason for being.<br />
* "Lord Cornwallis's great political mistake" was the enactment by Lord Cornwallis, then governor-general of India, of the Cornwallis Code of regulations that excluded Indians from participation in the government. <br />
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who exercised the calling of Tax Collectors under their Government. These men received, as you are aware, a percentage for collecting the rents. The spirit of the letter of the tithe and tribute under the Moossulman Rulers was never understood by the East India Company; least of all the rights of the ryots to oppose an arbitrary interchange of the Law of Wuzeefa and Mookassimah. Well, when the Zemindars found that the British did not exactly understand their position they took advantage of it, as the English had taken advantage of their force: they claimed to be Landlords. Weekly enough, you consented to recognise the claim, and admitting it notwithstanding the warning of the Moossulman who understood the real situation and were not bribed as most of the Company were — you played into the hands of the few against the many, the result being the "Perpetual Settlement" documents. It is this that led to every subsequent evil in Bengal. Seeing how the unfortunate ryots are regarded by your proud nation in the full progress of the 19th Century, being in your sight of far less value than a horse or cattle, it is not difficult to imagine how they were regarded by your countrymen then — a century ago — when every Englishman was a pious Christian at heart and ordered by the Bible to draw a broad distinction between the descendants of Ham and themselves — the heirs of the chosen people. The agreement drawn between Lord Cornwallis and the Races <br />
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which stipulated that the "black human cattle" should be treated by the Zemindars kindly and justly, and that they should not raise the rents of the ryots, etc. was a legal farce. The Chohan was then in India and he was an eye-witness to the beginning of horrors. No sooner had they secured the Perpetual Settlement Agreement that the Races began to disregard their engagements. Failing to fulfil any of these they brought yearly ruin and starvation on the miserable Ryots. They exacted tribute, sold them up, and trumped up false charges against them under the name of Abwab. These "doors" and "openings" led them wherever they wanted and they levied for over 50 years most extraordinary taxes. All this the Zemindars have done and much more and they will be surely made to account for it. Things too horrible to mention were done under the eyes and often with the sanction of the Company's servants, when the Mutiny put a certain impediment by bringing as its result another form of Government. It is to redress the great wrong done, to remedy to the now irremediable that Lord Ripon took it into his head to bring forward the new Bill. It was not thought expedient by his Councillors (not those you know of) to crush the Zemindary system without securing at the same time popularity among the majority in another direction: hence "Ilbert's Bill" and some other trifles. We say then that to all appearance it is to redress the wrongs of the Past, that is the object of the present Bengal Rent Bill. My friend you are a<br />
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remarkably clever Editor and an astute and observant politician; and no one, perhaps, in all India goes as deep as you do into the inner constitution of the Anglo-Indian coups d'etat. Still you do not go far enough and the original primitive layers of the political soil as the genesis of some acts of my Lord Ripon were and are terra incognita to yourself as to so many others perhaps still older hands in politics than you are. Neither Lord Ripon nor his Councillors (those behind the veil) anticipate any great results during his power in India. They are more Occultists than you may imagine. Their liberal reforms are not meant for India, to the weal or woes of which they are quite indifferent: they look far off to future results and — Press acts, Ilbert's Bills, Bengal Rent Bills and the rest are aimed at Protestant England which, very soon, too soon if Somebody or Something does not interfere, will find itself suffocating in the invisible coils of the Romish Apophis. Friend and Brother, the only one of your race whom I regard with a warm, sincere affection, take care! Do not reject too lightly my warning for it is a solemn one, and but a hint I am permitted to make. Political skepticism, like every other, scorns and laughs at the observations of those who do not belong to its factions. It finds out its mistakes when in a ditch. Beware for it is no more a simple ditch, but an abyss that is being prepared for you!<br />
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But let us see on what grounds an honest Englishman <br />
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can oppose the Rent Bill. However great the misery of the Ryots even at present, however just the reprisals that are in store for the Zemindars, however human and generous, in short, on its surface the object of the Rent Bill, yet no honest Government strictly speaking has the right to break at will and its own pleasure solemn pledges and engagements. Because, it is found that the Races have not fulfilled their part of the Agreement, it gives no right to the other party to make away with their signature and tear in shreds the Perpetual Settlement Agreement. The sins of the few cannot well be visited upon the many. There are heavy flaws in the present Rent Bill as there were in the old System; and, there is no clause in the old documents stipulated to the effect that the Settlement becomes nil at the will of the British. I will not enter upon the defects of the dead-letter meaning in either the one or other, but will limit myself by telling you that there are such flaws and that, until modified you have a perfect right to object to them. You are not expected to cause the Bill to be withdrawn but to simply support the Zemindars analysis of its defects. And this you can freely promise. However I must not seem trying to influence you one way or the other. Some of the claims of the Races are infamous and no honest man can be made to support them; while others are not without a strong legal foundation in their favour. The Ruling power, for instance, was never yet and in no case<br />
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the proprietor of the Khirajee land — not even under the Moossulman laws and sway. You have thus the Spirit of Khiraj and Ooshr to work upon, in order to redeem your promise to the landowners and amuse them for a few months unto the day of the "almighty smash" that is in store for them. All that you are asked to do for the benefit of (your as well as) my country is, to overlook the ugly frontispiece of the edifice, taking into consideration only the real nature of the situation and the future good results, in case you should get over your very natural squeamishness. In a few days you may receive a formal proposal. Think well over it. Do not allow yourself to be influenced by any consideration in connection with my desires. If you honestly believe the offer inconsistent with your European notions and criterion of truth and honour refuse its acceptance without any hesitation and let me bid you a sad, though ever grateful and friendly farewell. I cannot expect to see you looking at things from my own standpoint. You look without, I see within. This is no hour for sentimentalities. The whole future of the "brightest (!) jewel" — oh, what a dark satire in that name! — in the Crown of England is at stake, and I am bound to devote the whole of my powers as far as the Chohan will permit me<br />
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to help my country at this eleventh hour of her misery. I cannot work except with those who will work with us. Accuse me not, my friend, for you do not know you cannot know, the extent of the limitations I am placed under. Think not, that I am seeking to place a bait — an inducement, for you to accept that which would refuse under other circumstances, for I am not. Having pledged my solemn word of honour to Him to whom I am indebted for everything I am and know I am simply helpless in case of your refusal and — we will have to part. Had not the Rent Bill been accompanied by the din and clash of the Ilbert Bill and "contempt case" I would have been the first to advise you to refuse. As the situation stands now, however, and prohibited as I am to use any but ordinary powers — I am powerless to do both, and am constrained to choose between helping my hapless mother-country, and our future intercourse. It is for you to decide. And if this letter is fated to be my last, I beg you to remember — for your sake, not mine — the message I sent at Simla to yourself and Mr. Hume through H.P.B. — "Lord Ripon is not a free agent; the real Viceroy and ruler of India is not at Simla but at Rome; and the effective weapon used by the latter is — the Viceroy's confessor."<br />
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Give, pray, my best wishes to your lady and the "Morsel." Be certain, that with a few undetectable<br />
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mistakes and omissions notwithstanding, your "Esoteric Buddhism" is the only right exposition — however incomplete — of our Occult doctrines. You have made no cardinal, fundamental mistakes; and whatever may be given to you hereafter will not clash with a single sentence in your book but on the contrary will explain away any seeming contradiction. How greatly mistaken was Mr. Hume's theory is shown by the "Chela" in the Theosophist. With all that, you may feel sure that neither M. nor I have contradicted each other in our respective statements. He was speaking of the inner — I, of the outer Round. There are many things that you have not learned but may some day; nor will you be able to ever comprehend the process of the obscurations until you have mastered the mathematical progress of the inner and the outer Rounds and learned more about the specific difference between the seven. And thus according to Mr. Massey's philosophical conclusion we have no God? He is right — since he applies the name to an extra-cosmic anomaly, and that we, knowing nothing of the latter, find — each man his God — within himself in his own personal, and at the same time, — impersonal Avalokiteswara. And now — farewell. And if it is so decreed that we should correspond no more, remember me with the same sincere good feeling as you will ever be remembered by,<br />
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K. H.<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 3. [[George Linton]] and [[Virginia Hanson]] described the letter this way:<br />
<blockquote><br />
In KH script on both sides of six sheets of white paper. The first four lines are in blue ink; the remainder is in green 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), 182.</ref><br />
</blockquote><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._104&diff=11331Mahatma Letter No. 1042013-08-20T19:56:41Z<p>Jacques Mahnich: /* Page 24 */</p>
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<div>[[Category:ML from Koot Hoomi]] <br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. P. Sinnett]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = February 2, 1883<br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = unknown<br />
| receivedat = [[Allahabad, India]] <br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 25 in Barker numbering.''' See below for [[Mahatma Letter No. 104#Context and background|Context and background]].<br />
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<big>[[Mahatma Letter No. 103b|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}<br />
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<big>[[Mahatma Letter No. 85b|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 22|Next letter Barker'''<nowiki> > </nowiki>''']]</big> <br />
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== Cover sheet ==<br />
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Devachan Notes Latest Additions. Received Feb. 2nd, 1883.<br />
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== Page 1 transcription, image, and notes ==<br />
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ANSWERS TO QUERIES<br />
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(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 aeons? 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 new personality of <br />
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each birth included within the grand 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. Bacon, for inst: whom a poet called —<br />
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"The greatest, wisest, meanest of mankind" —<br />
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might reappear in his next 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 <br />
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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 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 cyclic basin, and the being moves into the next area of causes. This, it<br />
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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 rings and rounds of human development.<br />
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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 <br />
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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 — <br />
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but indulges in dreams and desires 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 devachanic 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,<br />
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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 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<br />
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to impart our Knowledge to European candidates. Only read Mr. Roden Noel's disquisitions and diatribes in Light! Indeed, indeed, you ought to have answered them as advised by me through H.P.B. Your silence is a brief triumph to the pious gentleman, and seems like a desertion of poor Mr. Massey.<br />
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"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."<br />
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Perhaps "apparently" — not so in reality. When the modus operandus of nature is correctly understood. Then that other misconception:<br />
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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 . . . a quoi bon then, etc."<br />
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This remark and such ways of looking at things might as well apply to the whole of Eternity, to 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 "lay-chela." A quoi bon, in such<br />
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* 'à quoi bon' : what's the use, the good (of doing) ?<br />
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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 our philosophy, or to even embrace at one scope a small corner — the devachan — of those sublime and infinite horizons of "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!<br />
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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 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<br />
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* 'ici bas même' : verily here below, on earth<br />
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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<br />
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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<br />
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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 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;<br />
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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 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<br />
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and admirers of Kant and Plato that you will have to encounter.<br />
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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."<br />
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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<br />
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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 devachanee 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<br />
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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 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 — Avitchi.<br />
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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: 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<br />
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by Karma. And this weary round of birth upon birth must be ever and ever run through, until the being reaches the end of the 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 vicious circles — and to pass periodically into the Paranirvana.<br />
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But suppose it is not a question of a 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? <br />
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Simply that his devachanic 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 the eighth sphere, whither fall but absolute nonentities; "failures of nature" to be remodelled entirely, whose divine monad separated itself from the five principles during their life-time, (whether in the next preceding or several preceding births, <br />
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since such cases are also on our records), and who have lived as soulless human beings. (1) These persons whose sixth principle has left them (while the seventh having lost its vahan (or vehicle) can exist independently no longer) their fifth or animal Soul of course goes down "the bottomless pit." This will perhaps make Eliphas Levi's hints still more clear to you, if you read over what he says, and my remarks on the margin thereon (see 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 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<br />
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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 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<br />
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* "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." <br />
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"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.M. and Roden Noel. And, to complete your 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 — Avitchi as its complement and applying to it the same laws as to the former. This is done, with your permission, in the Appendix.<br />
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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 <br />
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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<br />
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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 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.<br />
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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.<br />
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Query (2) What cycle is meant?<br />
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The "minor cycle" meant is, of course, the completion of the 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 devachanic experiences taking place between the 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 Bodhisatwa, an Arhat) — the "threshold" of 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<br />
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the very last of those Rounds. That Life of the Elect between the minor Pralaya and 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 aeons — for a 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 Parabrahm — it is Parabrahm itself. Oh, for the sad ignorance of our philosophical truths in the West, and for the inability of your<br />
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greatest intellects to seize the true spirit of those teachings. What shall we — what can we do!<br />
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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 Mayavi-rupa?<br />
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Query 4. Deva Chan is a state, not a locality. Rupa Loka, Arupa-Loka, and Kama-Loka are the three spheres of ascending spirituality in which the several groups <br />
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of subjective entities find their attractions. In the Kama-Loka (semi-physical sphere) dwell the shells, the victims and suicides; 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 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" of January 6th!<br />
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Behold your friend (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, theosophists are endowing "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 medium<br />
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* Roden Noel (1834-1894) was an English poet. <br />
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and living persons present, whereas now ----! But of course, it is not our European critics, but our Asiatic chelas' expositions that "seem absolutely Protean in their ever shifting variety." The man has to be answered and set right anyhow, whether by yourself or 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.<br />
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From Kama Loka then in the great Chiliocosm, — once awakened from their post-mortem torpor, the newly translated "Souls" go all (but the shells) according to their attractions, either to Devachan or Avitchi. And those two states are again differentiating ad infinitum -- their ascending<br />
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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 devachanee 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 grand cycle it must return. Nor is Nirvana itself comparable to Para Nirvana.<br />
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Query 5. Reviving consciousness begins after the struggle in Kama-Loka at the door of devachan, and only after the "gestation period." Please turn to my responses upon the subject in your "Famous contradictions."<br />
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Query 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 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<br />
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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 Dharmakayic ear, feel with the sensations of his Ashta-vijnytana (spiritual "I") before he can comprehend this doctrine fully; otherwise it may but increase one's "discomfort," and add to his knowledge very little.<br />
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Query 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 speciality, is that — if pure — they pass the quicker for that through the Kama and 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. Personality is the <br />
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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 skandas are the elements of limited existence then will you have realized also one of the conditions of Devachan which has now such<br />
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* "renascent" means being reborn; coming again into being.<br />
* "gestative" refers to the process, state, or period of development of a fetus from conception until birth; developmental.<br />
* "ryot" or raiyat is an Indian term for peasant or tenant farmer. <br />
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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. <br />
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* "eudæmonistic" indicates a system of ethics that evaluates actions in terms of their capacity to produce happiness.<br />
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"Writing a new book, or for 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 — 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. I am specially anxious — on M's account — that the Journal should be made as much as possible a success; should be circulated more than it is now<br />
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in England. 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 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 Spiritualists and even mystically inclined Christians. I will have it slightly reviewed by Subba Row or H.P.B. furnishing them with notes myself, but<br />
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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 for the magazine, and have enough and to spare — left over for 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.<br />
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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<br />
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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.<br />
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I am quite sure that you do not sympathize with the selfish feeling that prompts the London Branch to wish to withhold even<br />
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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 the two in India giving their last rupee (and the Upasika actually selling her jewellery — for the honour of the Society) — though many of the British members are far better able to afford the necessary sacrifices than they. Mr. Olcott's sister is actually starving in America, and the poor man, loving her dearly as he does, would not<br />
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* "pecuniary" means financial or monetary.<br />
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nevertheless spare Rs. 100 from the Society's, or rather the Theosophist's fund to relieve her with six small children had not H.P.B. insisted upon, and M. given a small sum for it.<br />
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However, I have told 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 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, <br />
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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 "Lay-Chela" — under last year's restrictions, and cannot bring to bear on the parties concerned all the psychic <br />
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powers that I otherwise could. Besides, our laws and restrictions with regard to money or any financial operations whether within or outside our 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.<br />
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Yes; "K.H. did" mean that the review of "Mr. Isaacs should appear in the Theosophist," and "By the Author of the Occult World," so do send it before you go. And, for the sake of old "Sam Ward" I would like to see it <br />
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noticed in the "Pioneer." But that does not matter much, now that you leave it.<br />
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Thereupon — Salam, and best wishes. I am extremely busy with preparations of initiation. Several of my chelas — Gjual-khool among others — are striving to reach "the other shore."<br />
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Yours faithfully,<br />
<br />
K. H.<br />
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{The "Review" asked for appeared in the February Theosophist. The T.S. Headquarters and the Magazine had been moved to Madras December 17.}<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 2. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:<br />
<blockquote><br />
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><br />
</blockquote><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._104&diff=11330Mahatma Letter No. 1042013-08-20T19:42:53Z<p>Jacques Mahnich: /* Page 11 */</p>
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<div>[[Category:ML from Koot Hoomi]] <br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. P. Sinnett]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = February 2, 1883<br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = unknown<br />
| receivedat = [[Allahabad, India]] <br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 25 in Barker numbering.''' See below for [[Mahatma Letter No. 104#Context and background|Context and background]].<br />
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== Cover sheet ==<br />
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Devachan Notes Latest Additions. Received Feb. 2nd, 1883.<br />
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== Page 1 transcription, image, and notes ==<br />
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ANSWERS TO QUERIES<br />
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(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 aeons? 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 new personality of <br />
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each birth included within the grand 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. Bacon, for inst: whom a poet called —<br />
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"The greatest, wisest, meanest of mankind" —<br />
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might reappear in his next 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 <br />
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== Page 3 ==<br />
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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 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 cyclic basin, and the being moves into the next area of causes. This, it<br />
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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 rings and rounds of human development.<br />
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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 <br />
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== Page 5 ==<br />
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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 — <br />
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but indulges in dreams and desires 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 devachanic 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,<br />
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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 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<br />
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to impart our Knowledge to European candidates. Only read Mr. Roden Noel's disquisitions and diatribes in Light! Indeed, indeed, you ought to have answered them as advised by me through H.P.B. Your silence is a brief triumph to the pious gentleman, and seems like a desertion of poor Mr. Massey.<br />
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"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."<br />
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Perhaps "apparently" — not so in reality. When the modus operandus of nature is correctly understood. Then that other misconception:<br />
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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 . . . a quoi bon then, etc."<br />
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This remark and such ways of looking at things might as well apply to the whole of Eternity, to 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 "lay-chela." A quoi bon, in such<br />
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* 'à quoi bon' : what's the use, the good (of doing) ?<br />
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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 our philosophy, or to even embrace at one scope a small corner — the devachan — of those sublime and infinite horizons of "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!<br />
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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 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<br />
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* 'ici bas même' : verily here below, on earth<br />
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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<br />
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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<br />
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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 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;<br />
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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 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<br />
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and admirers of Kant and Plato that you will have to encounter.<br />
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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."<br />
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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<br />
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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 devachanee 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<br />
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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 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 — Avitchi.<br />
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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: 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<br />
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by Karma. And this weary round of birth upon birth must be ever and ever run through, until the being reaches the end of the 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 vicious circles — and to pass periodically into the Paranirvana.<br />
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But suppose it is not a question of a 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? <br />
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Simply that his devachanic 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 the eighth sphere, whither fall but absolute nonentities; "failures of nature" to be remodelled entirely, whose divine monad separated itself from the five principles during their life-time, (whether in the next preceding or several preceding births, <br />
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since such cases are also on our records), and who have lived as soulless human beings. (1) These persons whose sixth principle has left them (while the seventh having lost its vahan (or vehicle) can exist independently no longer) their fifth or animal Soul of course goes down "the bottomless pit." This will perhaps make Eliphas Levi's hints still more clear to you, if you read over what he says, and my remarks on the margin thereon (see 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 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<br />
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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 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<br />
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* "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. One translation might be "We love life, but emptiness keeps us from having life's goodness." <br />
* "taper-glimmer" refers to the light of a slim candle.<br />
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"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.M. and Roden Noel. And, to complete your 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 — Avitchi as its complement and applying to it the same laws as to the former. This is done, with your permission, in the Appendix.<br />
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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 <br />
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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<br />
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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 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.<br />
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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.<br />
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Query (2) What cycle is meant?<br />
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The "minor cycle" meant is, of course, the completion of the 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 devachanic experiences taking place between the 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 Bodhisatwa, an Arhat) — the "threshold" of 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<br />
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the very last of those Rounds. That Life of the Elect between the minor Pralaya and 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 aeons — for a 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 Parabrahm — it is Parabrahm itself. Oh, for the sad ignorance of our philosophical truths in the West, and for the inability of your<br />
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greatest intellects to seize the true spirit of those teachings. What shall we — what can we do!<br />
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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 Mayavi-rupa?<br />
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Query 4. Deva Chan is a state, not a locality. Rupa Loka, Arupa-Loka, and Kama-Loka are the three spheres of ascending spirituality in which the several groups <br />
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of subjective entities find their attractions. In the Kama-Loka (semi-physical sphere) dwell the shells, the victims and suicides; 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 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" of January 6th!<br />
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Behold your friend (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, theosophists are endowing "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 medium<br />
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* Roden Noel (1834-1894) was an English poet. <br />
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and living persons present, whereas now ----! But of course, it is not our European critics, but our Asiatic chelas' expositions that "seem absolutely Protean in their ever shifting variety." The man has to be answered and set right anyhow, whether by yourself or 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.<br />
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From Kama Loka then in the great Chiliocosm, — once awakened from their post-mortem torpor, the newly translated "Souls" go all (but the shells) according to their attractions, either to Devachan or Avitchi. And those two states are again differentiating ad infinitum -- their ascending<br />
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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 devachanee 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 grand cycle it must return. Nor is Nirvana itself comparable to Para Nirvana.<br />
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Query 5. Reviving consciousness begins after the struggle in Kama-Loka at the door of devachan, and only after the "gestation period." Please turn to my responses upon the subject in your "Famous contradictions."<br />
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Query 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 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<br />
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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 Dharmakayic ear, feel with the sensations of his Ashta-vijnytana (spiritual "I") before he can comprehend this doctrine fully; otherwise it may but increase one's "discomfort," and add to his knowledge very little.<br />
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Query 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 speciality, is that — if pure — they pass the quicker for that through the Kama and 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. Personality is the <br />
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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 skandas are the elements of limited existence then will you have realized also one of the conditions of Devachan which has now such<br />
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* "gestative" refers to the process, state, or period of development of a fetus from conception until birth; developmental.<br />
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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. <br />
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"Writing a new book, or for 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 — 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. I am specially anxious — on M's account — that the Journal should be made as much as possible a success; should be circulated more than it is now<br />
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in England. 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 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 Spiritualists and even mystically inclined Christians. I will have it slightly reviewed by Subba Row or H.P.B. furnishing them with notes myself, but<br />
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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 for the magazine, and have enough and to spare — left over for 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.<br />
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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<br />
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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.<br />
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I am quite sure that you do not sympathize with the selfish feeling that prompts the London Branch to wish to withhold even<br />
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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 the two in India giving their last rupee (and the Upasika actually selling her jewellery — for the honour of the Society) — though many of the British members are far better able to afford the necessary sacrifices than they. Mr. Olcott's sister is actually starving in America, and the poor man, loving her dearly as he does, would not<br />
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nevertheless spare Rs. 100 from the Society's, or rather the Theosophist's fund to relieve her with six small children had not H.P.B. insisted upon, and M. given a small sum for it.<br />
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However, I have told 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 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, <br />
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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 "Lay-Chela" — under last year's restrictions, and cannot bring to bear on the parties concerned all the psychic <br />
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powers that I otherwise could. Besides, our laws and restrictions with regard to money or any financial operations whether within or outside our 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.<br />
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Yes; "K.H. did" mean that the review of "Mr. Isaacs should appear in the Theosophist," and "By the Author of the Occult World," so do send it before you go. And, for the sake of old "Sam Ward" I would like to see it <br />
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noticed in the "Pioneer." But that does not matter much, now that you leave it.<br />
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Thereupon — Salam, and best wishes. I am extremely busy with preparations of initiation. Several of my chelas — Gjual-khool among others — are striving to reach "the other shore."<br />
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Yours faithfully,<br />
<br />
K. H.<br />
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{The "Review" asked for appeared in the February Theosophist. The T.S. Headquarters and the Magazine had been moved to Madras December 17.}<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 2. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:<br />
<blockquote><br />
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><br />
</blockquote><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
<br><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._104&diff=11329Mahatma Letter No. 1042013-08-20T19:39:52Z<p>Jacques Mahnich: /* Page 9 */</p>
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<div>[[Category:ML from Koot Hoomi]] <br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. P. Sinnett]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = February 2, 1883<br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = unknown<br />
| receivedat = [[Allahabad, India]] <br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 25 in Barker numbering.''' See below for [[Mahatma Letter No. 104#Context and background|Context and background]].<br />
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<big>[[Mahatma Letter No. 103b|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 105|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}<br />
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<big>[[Mahatma Letter No. 85b|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 22|Next letter Barker'''<nowiki> > </nowiki>''']]</big> <br />
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== Cover sheet ==<br />
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Devachan Notes Latest Additions. Received Feb. 2nd, 1883.<br />
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== Page 1 transcription, image, and notes ==<br />
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ANSWERS TO QUERIES<br />
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(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 aeons? 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 new personality of <br />
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each birth included within the grand 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. Bacon, for inst: whom a poet called —<br />
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"The greatest, wisest, meanest of mankind" —<br />
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might reappear in his next 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 <br />
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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 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 cyclic basin, and the being moves into the next area of causes. This, it<br />
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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 rings and rounds of human development.<br />
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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 <br />
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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 — <br />
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but indulges in dreams and desires 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 devachanic 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,<br />
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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 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<br />
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to impart our Knowledge to European candidates. Only read Mr. Roden Noel's disquisitions and diatribes in Light! Indeed, indeed, you ought to have answered them as advised by me through H.P.B. Your silence is a brief triumph to the pious gentleman, and seems like a desertion of poor Mr. Massey.<br />
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"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."<br />
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Perhaps "apparently" — not so in reality. When the modus operandus of nature is correctly understood. Then that other misconception:<br />
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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 . . . a quoi bon then, etc."<br />
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This remark and such ways of looking at things might as well apply to the whole of Eternity, to 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 "lay-chela." A quoi bon, in such<br />
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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 our philosophy, or to even embrace at one scope a small corner — the devachan — of those sublime and infinite horizons of "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!<br />
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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 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<br />
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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<br />
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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<br />
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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 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;<br />
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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 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<br />
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and admirers of Kant and Plato that you will have to encounter.<br />
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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."<br />
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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<br />
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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 devachanee 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<br />
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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 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 — Avitchi.<br />
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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: 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<br />
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by Karma. And this weary round of birth upon birth must be ever and ever run through, until the being reaches the end of the 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 vicious circles — and to pass periodically into the Paranirvana.<br />
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But suppose it is not a question of a 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? <br />
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Simply that his devachanic 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 the eighth sphere, whither fall but absolute nonentities; "failures of nature" to be remodelled entirely, whose divine monad separated itself from the five principles during their life-time, (whether in the next preceding or several preceding births, <br />
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since such cases are also on our records), and who have lived as soulless human beings. (1) These persons whose sixth principle has left them (while the seventh having lost its vahan (or vehicle) can exist independently no longer) their fifth or animal Soul of course goes down "the bottomless pit." This will perhaps make Eliphas Levi's hints still more clear to you, if you read over what he says, and my remarks on the margin thereon (see 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 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<br />
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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 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<br />
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* "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. One translation might be "We love life, but emptiness keeps us from having life's goodness." <br />
* "taper-glimmer" refers to the light of a slim candle.<br />
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"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.M. and Roden Noel. And, to complete your 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 — Avitchi as its complement and applying to it the same laws as to the former. This is done, with your permission, in the Appendix.<br />
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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 <br />
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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<br />
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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 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.<br />
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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.<br />
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Query (2) What cycle is meant?<br />
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The "minor cycle" meant is, of course, the completion of the 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 devachanic experiences taking place between the 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 Bodhisatwa, an Arhat) — the "threshold" of 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<br />
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the very last of those Rounds. That Life of the Elect between the minor Pralaya and 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 aeons — for a 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 Parabrahm — it is Parabrahm itself. Oh, for the sad ignorance of our philosophical truths in the West, and for the inability of your<br />
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greatest intellects to seize the true spirit of those teachings. What shall we — what can we do!<br />
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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 Mayavi-rupa?<br />
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Query 4. Deva Chan is a state, not a locality. Rupa Loka, Arupa-Loka, and Kama-Loka are the three spheres of ascending spirituality in which the several groups <br />
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of subjective entities find their attractions. In the Kama-Loka (semi-physical sphere) dwell the shells, the victims and suicides; 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 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" of January 6th!<br />
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Behold your friend (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, theosophists are endowing "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 medium<br />
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and living persons present, whereas now ----! But of course, it is not our European critics, but our Asiatic chelas' expositions that "seem absolutely Protean in their ever shifting variety." The man has to be answered and set right anyhow, whether by yourself or 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.<br />
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From Kama Loka then in the great Chiliocosm, — once awakened from their post-mortem torpor, the newly translated "Souls" go all (but the shells) according to their attractions, either to Devachan or Avitchi. And those two states are again differentiating ad infinitum -- their ascending<br />
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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 devachanee 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 grand cycle it must return. Nor is Nirvana itself comparable to Para Nirvana.<br />
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Query 5. Reviving consciousness begins after the struggle in Kama-Loka at the door of devachan, and only after the "gestation period." Please turn to my responses upon the subject in your "Famous contradictions."<br />
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Query 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 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<br />
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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 Dharmakayic ear, feel with the sensations of his Ashta-vijnytana (spiritual "I") before he can comprehend this doctrine fully; otherwise it may but increase one's "discomfort," and add to his knowledge very little.<br />
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Query 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 speciality, is that — if pure — they pass the quicker for that through the Kama and 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. Personality is the <br />
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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 skandas are the elements of limited existence then will you have realized also one of the conditions of Devachan which has now such<br />
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'''NOTES:'''<br />
* "renascent" means being reborn; coming again into being.<br />
* "gestative" refers to the process, state, or period of development of a fetus from conception until birth; developmental.<br />
* "ryot" or raiyat is an Indian term for peasant or tenant farmer. <br />
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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. <br />
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* "eudæmonistic" indicates a system of ethics that evaluates actions in terms of their capacity to produce happiness.<br />
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"Writing a new book, or for 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 — 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. I am specially anxious — on M's account — that the Journal should be made as much as possible a success; should be circulated more than it is now<br />
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in England. 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 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 Spiritualists and even mystically inclined Christians. I will have it slightly reviewed by Subba Row or H.P.B. furnishing them with notes myself, but<br />
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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 for the magazine, and have enough and to spare — left over for 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.<br />
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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<br />
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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.<br />
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I am quite sure that you do not sympathize with the selfish feeling that prompts the London Branch to wish to withhold even<br />
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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 the two in India giving their last rupee (and the Upasika actually selling her jewellery — for the honour of the Society) — though many of the British members are far better able to afford the necessary sacrifices than they. Mr. Olcott's sister is actually starving in America, and the poor man, loving her dearly as he does, would not<br />
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* "pecuniary" means financial or monetary.<br />
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nevertheless spare Rs. 100 from the Society's, or rather the Theosophist's fund to relieve her with six small children had not H.P.B. insisted upon, and M. given a small sum for it.<br />
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However, I have told 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 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, <br />
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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 "Lay-Chela" — under last year's restrictions, and cannot bring to bear on the parties concerned all the psychic <br />
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powers that I otherwise could. Besides, our laws and restrictions with regard to money or any financial operations whether within or outside our 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.<br />
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Yes; "K.H. did" mean that the review of "Mr. Isaacs should appear in the Theosophist," and "By the Author of the Occult World," so do send it before you go. And, for the sake of old "Sam Ward" I would like to see it <br />
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noticed in the "Pioneer." But that does not matter much, now that you leave it.<br />
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Thereupon — Salam, and best wishes. I am extremely busy with preparations of initiation. Several of my chelas — Gjual-khool among others — are striving to reach "the other shore."<br />
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Yours faithfully,<br />
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K. H.<br />
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{The "Review" asked for appeared in the February Theosophist. The T.S. Headquarters and the Magazine had been moved to Madras December 17.}<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 2. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:<br />
<blockquote><br />
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><br />
</blockquote><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
<br><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._93b&diff=11081Mahatma Letter No. 93b2013-07-29T00:47:30Z<p>Jacques Mahnich: /* Page 25 */</p>
<hr />
<div>[[Category:ML from Koot Hoomi]]<br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. P. Sinnett]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = October 1882 <br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = unknown<br />
| receivedat = [[Simla, India]] <br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 23b in Barker numbering.''' See below for [[Mahatma Letter No. 93b#Context and background|Context and background]].<br />
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<big>[[Mahatma Letter No. 93a|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 94|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}<br />
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<big>[[Mahatma Letter No. 93a|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 85a|Next letter Barker'''<nowiki> > </nowiki>''']]</big> <br />
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== Page 1 transcription, image, and notes ==<br />
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II<br />
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(I) The latter end of a very important cycle. Each Round, each ring, as every race has its great and its smaller cycles, on every planet that mankind passes through.<br />
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Our fourth Round Humanity has its one great cycle, and so have her races and sub-races. The "curious rush" is due to the double effect of the former — the beginning of its downward course; — and of the latter (the small cycle of your "sub-race") running on to its apex. Remember, you belong to the fifth Race, yet you are but a Western sub-race. Notwithstanding your efforts, what you call civilization is confined only to the latter and its off-shoots in America. Radiating around, its deceptive light may seem to throw its rays on a greater distance than it does in reality. — There is no "rush" in China, and of Japan you make but a caricature.<br />
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A student of occultism ought not to speak of the "stagnant condition of the fourth Race people" since history knows next to nothing of that condition "up to the <br />
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beginning of modern progress" of other nations but the Western. What do you know of America, for instance, before the invasion of that country by the Spaniards? Less than two centuries prior to the arrival of Cortez there was as great a "rush" towards progress among the sub-races of Peru and Mexico as there is now in Europe and the U.S.A. Their sub-race ended in nearly total annihilation through causes generated by itself; so will yours at the end of its cycle. We may speak only of the "stagnant conditions" into which, following the law of development, growth, maturity and decline every race and sub-race falls into during its transition periods. It is that latter condition your Universal History is acquainted with, while it remains superbly ignorant of the condition even India was in, some ten centuries back. Your sub-races are now running toward the apex of their respective cycles, and that History goes no further back than the periods of decline of a few other sub-races belonging most of them to the preceding fourth Race. And what is the area and the period of time embraced by its Universal eye? — At the <br />
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'''NOTES:'''<br />
* '''Cortez''' refers to Hernán Cortés, who caused the fall of the Aztec Empire and established a Spanish colony in Mexico in the early 16th century.<br />
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the utmost stretch — a few, miserable dozens of centuries. A mighty horizon, indeed! Beyond — all is darkness for it, nothing but hypotheses. . . . .<br />
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(2) No doubt there was. Egyptian and Aryan records and especially our Zodiacal tables furnish us with every proof of it besides our inner knowledge. Civilization is an inheritance, a patrimony that passes from race to race along the ascending and descending paths of cycles. During the minority of a sub-race, it is preserved for it by its predecessor, which disappears, dies out generally, when the former "comes to age." At first, most of them squander and mismanage their property, or leave it untouched in the ancestral coffers. They reject contemptuously the advices of their elders and prefer, boy-like, playing in the streets to studying and making the most of the untouched wealth stored up for them in the records of the Past. Thus during your transition period — the middle ages — Europe rejected the testimony of Antiquity, calling such sages as Herodotus and other learned Greeks — the Father of Lies, until she knew better and changed the appellation into that of "Father of History." Instead of neglecting, you now accumulate and add to your wealth. As every other race you<br />
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had your ups and downs, your periods of honour and dishonour, your dark midnight and — you are now approaching your brilliant noon. The youngest of the fifth race family you were for long ages the unloved and the uncared for, the Cendrillon in your home. And now, when so many of your sisters have died; and others still are dying, while the few of the old survivors, now in their second infancy, wait but for their Messiah — the sixth race — to resurrect to a new life and start anew with the coming stronger along the path of a new cycle — now that the Western Cendrillon has suddenly developed into a proud wealthy Princess, the beauty we all see and admire — how does she act? Less kind hearted than the Princess in the tale, instead of offering to her elder and less favoured sister, the oldest now, in fact since she is nearly "a million years old" and the only one who has never treated her unkindly, though she may have ignored her, — instead of offering her, I say, the "Kiss of peace" she applies to her the lex talionis with a vengeance that does not enhance her natural beauty. This, my good friend, and brother, is not a far stretched allegory but — history.<br />
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(3) Yes; the fifth race — ours — began in Asia a million years ago. What was it about for the 998,000 years <br />
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'''NOTES:'''<br />
* '''Cendrillon''' refers to the fairy-tale character Cinderella.<br />
* '''lex talionis''' is the law of retaliation, such as Moses' law of "an eye for an eye."<br />
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preceding the last 2,000? A pertinent question; offered moreover in quite a Christian spirit that refuses to believe that any good could ever have come out from anywhere before and save Nazareth. What was it about? Well, it was occupying itself pretty well in the same way as it does now — craving Mr. Grant Allen's pardon, who would place our primitive ancestor the "hedgehoggy" man, in the early part of the Eocene Age! Forsooth, your scientific writers bestride their hypothesis most fearlessly, I see. It will really be pity to find their fiery steed kicking and breaking their heads some day; something that is unavoidably in store for them. In the Eocene Age — even in its "very first part," the great cycle of the fourth Race men, the Atlanteans — had already reached its highest point, and the great continent, the father of nearly all the present continents — showed the first symptoms of sinking — a process that occupied it down to 11,446 years ago, when its last island, that, translating its vernacular name, we may call with propriety Poseidonis — went down with a crash. By the bye, whoever wrote the Review <br />
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'''NOTES:'''<br />
* '''Grant Allen''' (1848-1899) was a science writer and novelist who supported the theory of evolution. His suggestion that human ancestors would be found in the Eocene strata was rejected in a [http://www.sacred-texts.com/the/sd/sd2-3-04.htm footnote] on page 690 of ''The Secret Doctrine'' Volume I. <br />
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of Donnelly's Atlantis is right: Lemuria can no more be confounded with the Atlantic Continent than Europe with America. Both sunk and were drowned with their high civilizations and "gods," yet between the two catastrophes, a short period of about 700,000 years elapsed; "Lemuria" flourishing and ending her career just at about that trifling lapse of time before the early part of the Eocene Age, since its race was the third. Behold, the relics of that once great nation in some of the flat headed aborigines of your Australia! No less right is the review in rejecting the kind attempt of the author to people India and Egypt with the refuse of Atlantis. No doubt your geologists are very learned; but why not bear in mind that, under the cont<br />
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* In 1882, Ignatius '''Donnelley''' wrote [http://en.wikipedia.org/wiki/Atlantis:_The_Antediluvian_World ''Atlantis, the Antediluvian World''], in which he wrote supporting [[Plato|Plato's]] account of [[Atlantis]].<br />
* The '''Eocene Age''' was a geologic epoch that occurred from 56 million to 33.9 million years ago.<br />
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inents explored and fathomed by them, in the bowels of which they have found the "Eocene Age" and forced it to deliver them its secrets, there may be, hidden deep in the fathomless, or rather unfathomed ocean beds, other, and far older continents whose stratums have never been geologically explored; and that they may some (lay upset entirely their present theories, thus illustrating the simplicity and sublimity of truth as connected with inductive "generalization" in opposition to their visionary conjectures. Why not admit — true no one of them has ever thought of it — that our present continents, have — like "Lemuria" and "Atlantis" — been several times already, submerged and had the time to reappear again, and bear their new groups of mankind and civilization; and that, at the first great geological upheaval, at the next cataclysm — in the series of periodical cataclysms that occur from the beginning to the end of every Round, — our already autopsized continents will go down, and the Lemurias and Atlantises come up again. Think of the future geologists of the sixth and seventh races. Imagine them digging deep in the bowels of what was Ceylon and Simla, and finding implements of the Veddahs, or of the remote ancestor of the civilized Pahari — every object of the civilized portions of <br />
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humanity that inhabited those regions having been pulverized to dust by the great masses of travelling glaciers, — during the next glacial period — imagine him finding only such rude implements as now found among those savage tribes; and forthwith declaring that during that period primitive man climbed and slept on the trees, and sucked the marrow out of animal bones after breaking them — as civilized Europeans no less than the Veddahs will often do — hence jumping to the conclusion that in the year 1882 A.D., mankind was composed of "man-like animals," black-faced, and whiskered, "with prominent prognathous and large pointed canine teeth." True, a Grant Allen of the sixth race, may be not so far from fact and truth in his conjecture that during the "Simla period" — these teeth were used in the combats of the "males" for grass widows — but then metaphors has very little to do with anthropology and geology. Such is your Science. To return to your questions.<br />
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Of course the 4th race had its<br />
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* '''Grant Allen''' (1848-1899) was a science writer and novelist who defended the theory of evolution. See Page 5 above.<br />
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periods of the highest civilization. Greek and Roman and even Egyptian civilization are nothing compared to the civilizations that began with the 3rd race. Those of the second were not savages but they could not be called civilized. And now, reading one of my first letters on the races (a question first touched by M.) pray, do not accuse either him or myself of some new contradiction. Read it over and see, that it leaves out the question of civilizations altogether and mentions but the degenerate remnants of the fourth and third races, and gives you as a corroboration the latest conclusions of your own Science. Do not regard an unavoidable incompleteness as inconsistency. You now ask me a direct question, and, I answer it. Greeks and Romans were small sub-races, and Egyptians part and parcel of our own "Caucasian" stock. Look at the latter and at India. Having reached the highest civilization and what is more: learning — both went down. Egypt as a distinct sub-race disappearing entirely (her Copts are a hybrid remnant). <br />
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India — as one of the first and most powerful off-shoots of the mother Race, and composed of a number of sub-races — lasting to these times, and struggling to take once more her place in history some day. That History catches but a few stray, hazy glimpses of Egypt, some 12,000 years back; when, having already reached the apex of its cycle thousands of years before, the latter had begun going down. What does, or can it know of India 5,000 years ago, or of the Chaldees — whom it confounds most charmingly with the Assyrians, making of them one day "Akkadians," at another Turanians and what not? We say then, that your History is entirely at sea. <br />
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We are refused by the Journal of Science — words repeated and quoted by M.A. (Oxon) with a rapture worthy of a great medium — any claim whatever for "higher knowledge." Says the reviewer: "Suppose the Brothers were to say 'point your telescope to such and such a spot in heavens, and you will find a planet yet unknown to you; or dig into the earth.' . . . etc., and you will<br />
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find a mineral,' etc." Very fine, indeed, and suppose that was done, what would be the result? Why a charge of plagiarism — since everything of that kind, every "planet and mineral" that exists in space or inside the earth, are known and recorded in our books thousands of years ago; more; many a true hypothesis was timidly brought forward by their own scientific men and as constantly rejected by the majority with whose preconceptions it interfered. Your intention is laudable but nothing that I may give you in answer will ever be accepted from us. Whenever discovered that "it is verily so," the discovery will be attributed to him who corroborated the evidence — as in the case of Copernicus and Galileo, the latter having availed himself but of the Pythagorean MSS.<br />
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at the apex of their Occult fame before what you term as the "bronze Age"? That the "Sons of Ad" or the children of the Fire Mist preceded by hundreds of centuries the Age of Iron, which was an old age already, when what you now call the Historical Period — probably because what is known of it is generally no history but fiction — had hardly begun. We hold — but then what warrant can you give the world that we are right? — that far "greater civilizations than our own have risen and decayed." It is not enough to say as some of your modern writers do — that an extinct civilization existed before Rome and Athens were founded. We affirm that a series of civilizations existed before, as well as after the Glacial Period, that they existed upon various points, of the globe, reached the apex of glory and — died. Every trace<br />
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and memory had been lost of the Assyrian and Phoenikean civilizations until discoveries began to be made a few years ago. And now they open a new, though not by far one of the earliest pages in the history of mankind. And yet how far back do those civilizations go in comparison with the oldest? — and even them, history is shy to accept. Archeo-geology has sufficiently demonstrated that the memory of man runs back vastly further than history has been willing to accept, and the sacred records of once mighty nations preserved by their heirs are still more worthy of trust. We speak of civilizations of the anteglacial period; and (not only in the minds of the vulgar and the profane but even in the opinion of the highly learned geologist) the claim sounds preposterous. What would you say then to our<br />
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affirmation that the Chinese — I now speak of the inland, the true Chinaman, not of the hybrid mixture between the fourth and the fifth Races now occupying the throne — the aborigines, who belong in their unallied nationality wholly to the highest and last branch of the fourth Race, reached their highest civilization when the fifth had hardly appeared in Asia, and that its first off-shoot was yet a thing of the future. When was it? Calculate. You cannot think that we, who have such tremendous odds against the acceptance of our doctrine would deliberately go on inventing Races and sub-races (in the opinion of Mr. Hume) were not they a matter of undeniable fact. The group of islands off the Siberian coast discovered by Nordeneskjol of the "Vega" was found strewn with fossils of horses, sheep, oxen, etc., among gigantic bones of elephants, mammoths, rhinoceroses and other monsters belonging to periods when man — says your <br />
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* '''Nordeneskjol of the "Vega"''' was Nils Adolf Erik Nordenskiöld (1832-1901), a botanist, geologist, and arctic explorer best known for crossing the Northwest Passage in the ''Vega''.<br />
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science — had not yet made his appearance on earth. How came horses and sheep to be found in company with the huge "ante-diluvians"? The horse, we are taught in schools — is quite a modern invention of nature, and no man ever saw its pedactyl ancestor. The group of the Siberian islands may give the lie to the comfortable theory. The region now locked in the fetters of eternal winter uninhabited by man — that most fragile of animals, — will be very soon proved to have had not only a tropical climate — something your science knows and does not dispute, — but having been likewise the seat of one of the most ancient civilisations of that fourth race, whose highest relics now we find in the degenerated Chinaman, and whose lowest are hopelessly (for the profane scientist) intermixed with the remnants of the third. I told you before now, that the highest people now on earth (spiritually) belong to the first sub-race of the fifth root Race; and those are the Aryan Asiatics; the highest race (physical intellectuality) is the last sub-race of the fifth — yourselves the white conquerors.<br />
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The majority of mankind belongs to the seventh sub-race of the fourth Root race, — the above mentioned Chinamen and their off-shoots and branchlets (Malayans, Mongolians, Tibetans, Javanese, etc., etc., etc.) and remnants of other sub-races of the fourth — and the seventh sub-race of the third race. All these, fallen, degraded semblances of humanity are the direct lineal descendants of highly civilized nations neither the names nor memory of which have survived except in such books as Popalvul and a few others unknown to Science.<br />
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(4) To the Miocene times. Everything comes in its appointed time and place in the evolution of Rounds, otherwise it would be impossible for the best seer to calculate the exact hour and year when such cataclysms great and small have to occur. All an adept could do would be to predict an approximate time; whereas now events that result in great geological changes may be predicted with as mathematical a certainty as eclipses and<br />
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* '''Popalvul''' is ''Popol Vuh'' or the "Book of the People," a collection of myths and historical narratives from Guatemala.<br />
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other revolutions in space. The sinking of Atlantis (the group of continents and isles) begun during the Miocene period — as certain of your continents are now observed to be gradually sinking — and it culminated — first, in the final disappearance of the largest continent an event coincident with the elevation of the Alps; and second with that of the last of the fair Islands mentioned by Plato. The Egyptian priests of Sais told his ancestor Solon, that Atlantis (i.e. the only remaining large island) had perished 9,000 years before their time. This was not a fancy date, since they had for milleniums preserved most carefully their records. But then, as I say, they spoke but of the "Poseidonis" and would not reveal even to the great Greek legislator their secret chronology. As there are no geological reasons for doubting, but on the contrary, a mass of evidence for accepting the tradition, Science <br />
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has finally accepted the existence of the great continent and Archipelago and thus vindicated the truth of one more "fable." It now teaches, as you know that Atlantis, or the remnants of it lingered down to post-tertiary times, its final submergence occurring within the palaeozoic ages of American history! Well, truth and fact ought to feel thankful even for such small favours in the previous absence of any, for so many centuries. The deep sea explorations — especially those of the Challenger have fully confirmed the reports of geology and palaeontology. The great event — the triumph of our "Sons of the Fire Mist" the inhabitants of "Shambullah" (when yet an island in the Central Asian Sea) over the selfish but not entirely wicked magicians of Poseidonis occurred just 11,446 ago. Read in this connection the incomplete and partially veiled tradition, in Isis, Volume I, p. 588-94, and some things may be<br />
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come still plainer to you. The corroboration of tradition and history, brought forward by Donnelly I find in the main correct; but you will find all this and much more in Isis.<br />
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(5) It certainly does, and I have touched upon the subject long ago. In my notes on Mr. Hume's MSS., "On God" — that he kindly adds to our Philosophy, something the latter had never contemplated before — the subject is mentioned abundantly. Has he refused you a look into it? For you — I may enlarge my explanations, but not before you have read what I say of the origin of good and evil on those margins. Quite enough was said by me for our present purposes. Strangely enough I found a European author — the greatest materialist of his times, Baron d'Holbach — whose views coincide entirely with the views of our philosophy. When reading his Essais sur la Nature, I might have <br />
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imagined I had our book of Kiu-ti before me. As a matter of course and of temperament our Universal Pundit will try to catch at those views and pull every argument to pieces. So far he only threatens me to alter his Preface and not to publish the philosophy under his own name. Cuneus cuneum, tradit: I begged him not to publish his essays at all.<br />
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M. thinks that for your purposes I better give you a few more details upon Atlantis since it is greatly connected with evil if not with its origin. In the forthcoming Theosophist you will find a note or two appended to Hume's translation of Eliphas Levi's Preface in connection with the lost continent. And now, since I am determined to make of the present answers a volume — bear your cross with Christian fortitude and then, perhaps, after reading the whole you will ask for no more for some time to come. But what can I add to that already told? I am unable to give you purely scientific<br />
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information since we can never agree entirely with Western conclusions; and that ours will be rejected as "unscientific." Yet both geology and palaeontology bear witness to much we have to say. Of course your Science is right in many of her generalities, but her premises are wrong, or at any rate — very faulty. For instance she is right in saying that while the new America was forming the ancient Atlantis was sinking, and gradually washing away; but she is neither right in her given epochs nor in the calculations of the duration of that sinking. The latter — is the future fate of your British Islands the first on the list of victims that have to be destroyed by fire (submarine volcanos) and water, France and other lands will follow suit. When they reappear again, the last seventh Sub-race of the sixth Root race of present mankind will be flourishing on "Lemuria" and "Atlantis" both of which will have reappeared also (their reappearance following immediately the disappearance of the present isles and continents), and very few seas and great waters will be found then on our globe, waters as well as land appearing and disappearing and shifting periodically and each in turn.<br />
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Trembling at the prospect of fresh charges of "contradictions" at some future incomplete statement I rather explain what I mean by this. The approach of every new "obscuration" is always signalled by cataclysms — of either fire or water. But, apart from this, every "Ring" or Root Race has to be cut in two, so to say, by either one or the other. Thus, having reached the apex of its development and glory the fourth Race — the Atlanteans were destroyed by water; you find now but their degenerated, fallen remnants, whose sub-races, nevertheless, aye — each of them, had its palmy days of glory and relative greatness. What they are now — you will be some day the law of cycles being one and immutable. When your race — the fifth — will have reached at its zenith of physical intellectuality, and developed the highest civilization (remember the difference we make between material and spiritual civilizations); unable to go any higher in its own cycle — its progress towards absolute evil will be arrested (as its predecessors the Lemurians and Atlanteans, the men of the third and fourth races were arrested in their progress toward the same) by one of such cataclysmic changes; its<br />
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great civilization destroyed, and all the sub-races of that race will be found going down their respective cycles, after a short period of glory and learning. See the remnants of the Atlanteans, — the old Greeks and Romans (the modern belong all to the fifth Race); see how great and how short, how evanescent were their days of fame and glory! For, they were but sub-races of the seven off-shoots of the "root race." No mother Race, any more than her sub-races and off-shoots, is allowed by the one Reigning Law to trespass upon the prerogatives of the Race or Sub-race that will follow it; least of all — to encroach upon the knowledge and powers in store for its successor. "Thou shalt not eat of the fruit of Knowledge of Good and Evil of the tree that is growing for thy heirs" we may say with more right than would be willingly conceded us by the Humes of your Sub-race. This "tree" is in our safe-keeping, entrusted to us by the Dhyan Chohans, the protectors of our Race and the Trustees for those that are<br />
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coming. Try to understand the allegory, and to never lose sight of the hint given you in my letter upon the Planetaries. (1) At the beginning of each Round, when humanity reappears under quite different conditions than those afforded for the birth of each new race and its sub-races, a "Planetary" has to mix with these primitive men, and to refresh their memories, and reveal to them the truths they knew during the preceding Round. Hence the confused traditions about Jehovahs, Ormazds, Osirises, Brahms, and the tutti quanti. But that happens only for the benefit of the first Race. It is the duty of the latter to choose the fit recipients among its sons, who are "set apart" to use a Biblical phrase — as the vessels to contain the whole stock of knowledge, to be divided among the future races and generations until the close of that Round. Why should I say more since you must understand my whole meaning; and that I dare not reveal it in full. Every race had its adepts; and with<br />
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every new race, we are allowed to give them out as much of our knowledge as the men of that race deserve it. The last seventh Race will have its Buddha as every one of its predecessors had; but, its adepts will be far higher than any of the present race, for among them will abide the future Planetary, the Dhyan Chohan whose duty it will be to instruct or "refresh the memory" of the first race of the fifth Round men after this planet's future obscuration.<br />
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En Passant, to show to you that not only were not the "races" invented by us, but that they are a cardinal dogma with the Lama Buddhists and with all who study our esoteric doctrine, I send you an explanation on a page or two in Rhys Davids "Buddhism," — otherwise incomprehensible, meaningless and absurd. It is written with the special permission of the Chohan (my Master) and — for your benefit. No Orientalist has ever suspect<br />
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* '''"En passant"''' means "by the way," in French.<br />
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ed the truths contained in it, and — you are the first Western man (outside Tibet) to whom it is now explained.<br />
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(6) What emerges at the end of all things is not only "pure and impersonal spirit," but the collective "personal" remembrances skimmed off every new fifth principle in the long series of being. And, if at the end of all things — say in some million of millions years hence, Spirit will have to rest in its pure, impersonal non-existence, as the ONE or the absolute, still there must be "some good" in the cyclic process, since every purified Ego has the chance in the long interims between objective being upon the planets to exist as a Dhyan Chohan — from the lowest "Deva-Chanee" to the highest Planetary, enjoying the fruits of its collective lives.<br />
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But what is "Spirit" pure and impersonal per se? Is it possible that you should not have realized yet our meaning? why, such a Spirit is a nonentity, a pure abstraction, an absolute blank to our senses — even to the most spiritual. It becomes something only in union with matter — hence it is always something since matter is infinite and indestructible and non-existent without Spirit which, in matter is Life. Separated from matter it becomes the absolute negation of life and being, whereas matter is inseparable from it. Ask those <br />
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who offer the objection, whether they know anything of "life" and "consciousness" beyond what they now feel on earth. What conception can they have — unless natural born seers — of the state and consciousness of one's individuality after it has separated itself from gross earthly body? What is the good of the whole process of life on earth — you may ask them, in your turn — if, we are as good as "pure" unconscious entities before birth, during sleep, and, at the end of our career? Is not death, according to the teachings of Science, followed by the same state of unconsciousness as the one before birth? Does not life when it quits our body become as impersonal as it was before it animated the foetus? Life, after all, — the greatest problem within the ken of human conception is a mystery that the greatest of your men of Science will never solve. In order to be correctly comprehended, it has to be studied in the entire series of its manifestations, otherwise it can never be, not only fathomed, but <br />
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even comprehended in its easiest form — life, as a state of being on this earth. It can never be grasped so long as it is studied separately and apart from universal life. To solve the great problem one has to become an occultist; to analyze and experience with it personally, in all its phases, as life on earth, life beyond the limit of physical death, mineral, vegetable, animal and spiritual life; life in conjunction with concrete matter as well as life present in the imponderable atom. Let them try and examine, or analyze life apart from organism, and what remains of it? Simply a mode of motion; which, unless our doctrine of the all-Pervading, infinite, omnipresent Life is accepted — though it be accepted on no better terms than a hypothesis only a little more reasonable than their scientific hypotheses which are all absurd — has to remain unsolved.<br />
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Shall they object? Well, we will answer them by using their own weapons. We will say that it is, and will remain for ever <br />
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demonstrated that since motion is all-pervading and absolute rest inconceivable, that under whatever form or mask motion may appear, whether as light, heat, magnetism, chemical affinity or electricity — all these must be but phases of One and the same universal omnipotent Force, a Proteus they bow to, as the Great "Unknown" — (See Herbert Spencer) and we, simply call the "One Life" the "One Law" and the "One Element." The greatest, the most scientific minds on earth, have been keenly pressing forward toward a solution of the mystery, leaving no bye-path unexplored, no thread loose or weak in this darkest of labyrinths for them, and all had to come to the same conclusion — that of the Occultists when given only partially — namely, that life in its concrete manifestations is the legitimate result and consequence of chemical affinity; as to life in its abstract sense, life pure and simple — well, they know no more <br />
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* '''Proteus''' is an early sea-god of Greek mythology. He is linked to the constantly changing nature of the sea.<br />
* '''Herbert Spencer''' (1820-1903), the English scientist and philosopher, felt that religion was a futile attempt to gain knowledge of the '''unknown'''.<br />
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of it to-day, than they knew in the incipient stage of their Royal Society. They only know that organisms in certain solutions previously free from life will spring up spontaneously (Pasteur and his biblical piety notwithstanding) — owing to certain chemical compositions of such substances. If, as I hope, in a few years, I am entirely my own master — I may have the pleasure of demonstrating to you on your own writing table that life as life is not only transformable into other aspects or phases of the all-pervading Force, but that, it can be actually infused into an artificial man. Frankenstein is a myth only so far as he is the hero of a mystic tale; in nature — he is a possibility; and the physicists and physicians of the last sub-race of the sixth Race will inoculate life and revive corpses, as they now inoculate small-pox, and often less comely diseases. Spirit, life and matter, are not natural principles existing independently of each other, but the effects of combinations produced by eternal motion in Space; and they better learn it.<br />
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(7) Most undoubtedly I am so permitted. But then comes the most important point: how far satisfactory will my answers appear — even to you? That not every new law brought to light is regarded as adding a link to the chain of human knowledge is shown by the ill-grace with which every fact unwelcome for some reasons to science, is received by its professors. Nevertheless, whenever I can answer you — I will try to do so, only hoping that you will not send it as a contribution from my pen to the Journal of Science.<br />
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(8) Most assuredly they have. Rain can be brought on in a small area of space — artificially and without any claim to miracle or superhuman powers, though its secret is no property of mine that I should divulge it. I am now trying to obtain permission to do so. We know of no phenomenon in nature entirely unconnected with either magnetism or electricity — since, where there are<br />
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motion, heat, friction, light, there magnetism and its alter ego (according to our humble opinion) — electricity will always appear, as either cause or effect — or rather both if we but fathom the manifestation to its origin. All the phenomena of earth currents, terrestrial magnetism and atmospheric electricity, are due to the fact that the earth is an electrified conductor, whose potential is ever changing owing to its rotation and its annual orbital motion, the successive cooling and heating of the air, the formation of clouds and rain, storms and winds, etc. This you may perhaps, find in some text book. But then Science would be unwilling to admit that all these changes are due to akasic magnetism incessantly generating electric currents which tend to restore the disturbed equilibrium. By directing the most powerful of electric batteries, — human frame electrified by a certain process, you can stop rain on<br />
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some given point by making "a hole in the rain cloud," as the occultists term it. By using other strongly magnetized implements within, so to say, an insulated area — rain can be produced artificially. I regret my inability to explain to you the process more clearly. You know the effects produced by trees and plants on rain clouds; and how their strong magnetic nature attracts and even feeds those clouds over the tops of the trees. Science explains it otherwise, maybe. Well, I cannot help it, for such is our knowledge and the fruits of milleniums of observations and experience. Were the present to fall into the hands of Hume, he would be sure to remark that I am vindicating the charge publicly brought by him against us: "Whenever unable to answer your arguments (?) they (we) calmly reply that their (our) rules do not admit of this or that." — Charge notwithstanding, I am compelled to answer that since the secret is not mine I cannot make of it<br />
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a marketable commodity. Let some physicists calculate the amount of heat required to vaporize a certain quantity of water. Then, let them compute the quantity of rain needed to cover an area — say, of one square mile to a depth of one inch. For this amount of vaporization they will require, of course, an amount of heat that would be equal to at least five million tons of coal. Now the amount of energy of heat that would be equal to at least five million tons of coal. Now the amount of energy of which this consumption of heat would be the equivalent corresponds (as any mathematician could tell you) — to that which would be required to raise a weight of upwards of ten million tons, one mile high. How can one man generate such amount of heat and energy? Preposterous, absurd! — we are all lunatics, and you who listen to us will be placed in the same category if you ever venture to repeat this proposition. Yet I say, that one man alone can do it, and very easily if he is but acquainted with a certain "physico-spiritual" lever<br />
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in himself, far more powerful than that of Archimedes. Even simple muscular contraction is always accompanied with electric and magnetic phenomena, and there is the strongest connection between the magnetism of the earth, the changes of weather and man, who is the best barometer living, if he but knew to decipher it properly; again, the state of the sky can always be ascertained by the variations shown by magnetic instruments. It is now several years that I had an opportunity of reading the deductions of science upon this subject; therefore, unless I go to the trouble of catching up what I may have remained ignorant of, I do not know the latest conclusions of Science. But with us, it is an established fact that it is the earth's magnetism that produces wind, storms, and rain. What science seems to know of it, is but secondary symptoms always induced by that magnetism and she may very soon find out her present errors.<br />
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Earth's magnetic attraction of meteoric dust, and the direct influence of the latter upon the sudden changes of temperature especially in the matter of heat and cold, is not a settled question to the present day, I believe. (2) It was doubted whether the fact of our earth passing through a region of space in which there are more or less of meteoric masses has any bearing upon the height of our atmosphere being increased or decreased, or even upon the state of weather. But we think we could easily prove it; and since they accept the fact that the relative distribution and proportion of land and water on our globe may be due to the great accumulation upon it of meteoric dust; snow — especially in our northern regions — being full of meteoric iron and magnetic particles; and deposits of the latter being found even at the bottom of seas and oceans, I wonder how Science has not hitherto understood that every atmospheric change<br />
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and disturbance was due to the combined magnetism of the two great masses between which our atmosphere is compressed! I call this meteoric dust a "mass" for it is really one. High above our earth's surface the air is impregnated and space filled with magnetic, or meteoric dust, which does not even belong to our solar system. Science having luckily discovered, that, as our earth with all the other planets is carried along through space, it receives a greater proportion of that dust matter on its northern than on its southern hemisphere, knows that to this are due the preponderating number of the continents in the former hemisphere, and the greater abundance of snow and moisture. Millions of such meteors and even of the finest particles reach us yearly and daily and all our temple knives are made of this "heavenly" iron, which reaches us without having undergone any change — the magnetism of the earth keeping them in cohesion. Gaseous matter is <br />
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continually added to our atmosphere from the never ceasing fall of meteoric strongly magnetic matter, and yet it seems with them still an open question whether magnetic conditions have anything to do with the precipitation of rain or not! I do not know of any "set of motions established by pressures, expansions, etc., due in the first instance to solar energy." Science makes too much and too little at the same time of "solar energy" and even of the Sun itself; and the Sun has nothing to do whatever with rain and very little with heat. I was under the impression that science was aware that the glacial periods as well as those periods when temperature is "like that of the carboniferous age" — are due to the decrease and increase or rather to the expansion of our atmosphere, which expansion is itself due to the same meteoric presence? At <br />
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any rate, we all know, that the heat that the earth receives by radiation from the sun is at the utmost one third if not less of the amount received by her directly from the meteors.<br />
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(9) Call it a chromosphere or atmosphere, it can be called neither; for it is simply the magnetic and ever present aura of the sun, seen by astronomers only for a brief few moments during the eclipse and by some of our chelas — whenever they like — of course while in a certain induced state. A counterpart of what the astronomers call the red flames in the "corona" may be seen in Reichenbach's crystals or in any other strongly magnetic body. The head of a man — in a strong ecstatic condition, when all the electricity of his system is centred around the brain, will represent — especially in darkness — a perfect<br />
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simile of the Sun during such periods. The first artist who drew the aureoles about the heads of his Gods and Saints, was not inspired, but represented it on the authority of temple pictures and traditions of the sanctuary and the chambers of initiation where such phenomena took place. The closer to the head or to the aura-emitting body — the stronger and the more effulgent the emanation (due to hydrogen science tells us, in the case of the flames); hence — the irregular red flames around the Sun or the "inner corona." The fact that these are not always present in equal quantity shows only the constant fluctuation of the magnetic matter and its energy, upon which also depend the variety and number of spots. During periods of magnetic inertia the spots disappear, or rather remain invisible. The further the emanation shoots out the more it loses in intensity, until gradually<br />
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subsiding it fades out; hence — the "outer corona," its rayed shape being due entirely to the latter phenomenon whose effulgence proceeds from the magnetic nature of the matter and the electric energy and not at all from intensely hot particles as asserted by some astronomers. All this is terribly unscientific, nevertheless a fact, to which, I may add another by reminding you that the Sun we see is not at all the central planet of our little Universe, but only its veil or it's reflection. Science has tremendous odds against studying that planet which luckily for us we have not: foremost of all — the constant tremours of our atmosphere which prevent them from judging correctly the little they do see. This impediment was never in the way of the ancient Chaldee and Egyptian astronomers; nor is it an obstacle to us, for we have means of arresting, or counteracting such tremours — acquainted as we are with all the akasic conditions. No more than the rain secret, would this secret — supposing we do divulge it — be of any practical use to your men of Science unless they become Occultists and sacrifice long years to the acquirement of powers. Only fancy a Huxley or a Tyndall studying Yog-vidya! hence the many mistakes into which they fall and the conflicting hypotheses of your best authorities. For instance: the Sun is full of iron vapours — a fact that<br />
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was demonstrated by the spectroscope showing that the light of the corona consisted largely of a line in the green part of the spectrum, very nearly coinciding with an iron line. Yet Professors Young and Lockyer rejected that, under the witty pretext, if I remember, that, if the corona were composed of minute particles like a dust cloud (and it is this that we call "magnetic matter") these particles would (1) fall upon the sun's body, (2) comets were known to pass through this vapour without any visible effect on them; (3) Professor Young's spectroscope showed that the coronal line was not identical with the iron one, etc. Why they should call those objections "scientific" is more than we can tell.<br />
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(1) The reason why the particles — since they call them so — do not fall upon the sun's body, is self-evident. There are forces co-existent with gravitation of which they know nothing; besides that other fact that there is no gravitation properly speaking; only attraction and repulsion. (2) How could comets be affected by the said passage since their "passing through" is simply an optical illusion; they could not pass within the area of attraction without being immediately annihilated by that force, of which no vril can give an adequate idea, since there can be nothing<br />
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on earth that could be compared with it. Passing as the comets do through a "reflection" no wonder that the said vapour has "no visible effect on these light bodies." (3) The coronal line may not seem identical through the best "grating spectroscope," nevertheless, the corona contains iron as well as other vapours. To tell you of what it does consist is idle, since I am unable to translate the words we use for it, and that no such matter exists (not in our planetary system, at any rate) — but in the sun. The fact is, that what you call the Sun is simply the reflection of the huge "store-house" of our System wherein ALL its forces are generated and preserved; the Sun being the heart and brain of our pigmy Universe, we might compare its faculae — those millions of small, intensely brilliant bodies of which the Sun's surface away from the spots is made up — with the blood corpuscles of <br />
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that luminary — though some of them as correctly conjectured by science are as large as Europe. Those blood corpuscles are the electric and magnetic matter in its sixth and seventh state. What are those long white filaments twisted like so many ropes, of which the penumbra of the Sun is made up? What — the central part that is seen like a huge flame ending in fiery spires, and the transparent clouds, or rather vapours formed of delicate threads of silvery light, that hangs over those flames — what — but magneto-electric aura — the phlogiston of the Sun? Science may go on speculating for ever, yet so long as she does not renounce two or three of her cardinal errors she will find herself groping for ever in the dark. Some of her greatest misconceptions are found in her limited notions on the law of gravitation; her denial that matter may<br />
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'''NOTES:'''<br />
* '''penumbra''' is the portion of a shadow where the light source is partially obscured.<br />
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be imponderable; her newly invented term "force" and the absurd and tacitly accepted idea, that force is capable of existing per se, or of acting any more than life, outside, independent of, or in any other wise than through matter: in other words that force is anything but matter in one of her highest states, — the last three on the ascending scale being denied because only science knows nothing of them; and her utter ignorance of the universal Proteus, its functions and importance in the economy of nature — magnetism and electricity. Tell Science that even in those days of the decline of the Roman Empire, when the tatooed Britisher used to offer to the Emperor Claudius his nazzur of "electron" in the shape of a string of amber beads that even then, there were yet men remaining aloof from the immoral masses, who knew more of electricity and magnetism than they, the men of science, do now, and science will laugh at you as bitterly as she now does over your kind dedication to me. Verily, when your astronomers speaking of sun-matter, term those lights and flames as "clouds of vapour" and "gases unknown to science" (rather!) — chased by mighty<br />
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whirlwinds and cyclones — whereas we know it to be simply magnetic matter in its usual state of activity — we feel inclined to smile at the expressions. Can one imagine the "Sun's fires fed with purely mineral matter" — with meteorites highly charged with hydrogen giving the "Sun a far-reaching atmosphere of ignited gas"? We know that the invisible Sun is composed of that which has neither name, nor can it be compared to anything known by your science — on earth; and that its "reflection" contains still less of anything like "gases," mineral matter, or fire, though even we when treating of it in your civilized tongue are compelled to use such expressions as "vapour" and "magnetic matter." To close the subject, the coronal changes have no effect upon the earth's climate, though spots have — and Professor N. Lockyer is mostly wrong in his deductions. The Sun is neither a solid nor a liquid, nor yet a gaseous globe; but a gigantic ball of electro-magnetic Forces, the store-house of universal life and motion, from which the latter pulsate in all directions, feeding the smallest atom as the greatest genius with the same material unto the end of the Maha Yug.<br />
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* '''Norman Lockyer''' was an English astronomer, co-discoverer of helium, who founded the journal ''Nature''. He used electromagnetic spectroscopy to study the sun.<br />
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10) I believe not. The stars are distant from us, at least 500,000 times as far as the Sun and some as many times more. The strong accumulation of meteoric matter and the atmospheric tremours are always in the way. If your astronomers could climb on the height of that meteoric dust, with their telescopes and havanas they might trust more than they can now in their photometers. How can they? Neither the real degree of intensity of that light can be known on earth — hence no trustworthy basis for calculating magnitudes and distances can be had, — nor have they hitherto made sure in a single instance (except in the matter of one star in Cassiopeia) which stars shine by reflected and which by their own light. The working of the best double star photometers is deceptive. Of this I have made sure, so far back as in the spring of 1878 while watching the observations made through a Pickering photometer. The discrepancy in the observations upon a star (near Gamma Ceti) amounted at times to half a magnitude.<br />
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* The '''Pickering photometer''' is an instrument for measuring the brightness of stars, developed by E. C. Pickering of Harvard.<br />
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No planets but one have hitherto been discovered outside of the solar system, with all their photometers, while we know with the sole help of our spiritual naked eye a number of them; every completely matured Sun-star having like in our own system several companion planets in fact. The famous "polarization of light" test is as about trustworthy as all others. Of course, the mere fact of their starting from a false premise cannot vitiate either their conclusions or astronomical prophecies, since both are mathematically correct in their mutual relations, and that it answers the given object. The Chaldees nor yet our old Rishis had either your telescopes or photometers; and yet their astronomical predictions were faultless, the mistakes, very slight ones in truth — fathered upon them by their modern rivals — proceeding from the mistakes of the latter.<br />
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You must not complain of my too long answers to your very short questions, since I answer you for<br />
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your instruction as a student of occultism, my "lay" chela, and not at all with a view of answering the Journal of Science. I am no man of science with regard to, or in connection with modern leraning. My knowledge of your Western Sciences is very limited in fact; and you will please bear in mind that all my answers are based upon, and derived from, our Eastern occult doctrines regardless of their agreement or disagreement with those of exact science. Hence, I say: —<br />
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"The sun's surface emits per square mile, as much light (in proportion) as can be emitted from any body." But what can you mean in this case by "light"? The latter is not an independent principle; and, I rejoiced at the introduction, with a view to facilitate means of observation — of the "diffraction spectrum;" since by abolishing all these imaginary independent existences, such as — heat, actinism, light, etc., it rendered to Occult Science the greatest service, by vindicating in the eyes of her modern sister<br />
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* '''actinism''' is the property of radiation that lets it be absorbed by a molecule and cause a photochemical reaction as a result. <br />
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our very ancient theory that every phenomenon being but the effect of the diversified motions of what we call Akasha (not your ether) there was in fact, but one element, the causative Principle of all. But since your question is asked with a view to settling a disputed point in modern science I will try to answer it in the clearest way I can. I say then, no, and will give you my reasons why. They cannot know it, for the simple reason that heretofore they have in reality found no sure means of measuring the velocity of light. The experiments made by Fizeau and Cornu known as the two best investigators of light in the world of science, notwithstanding the general satisfaction at the results obtained, are not a trustworthy data neither in respect to the velocity with which sunlight travels nor to its quantity. The methods adopted by both these Frenchmen are yielding correct results (at any rate approximately correct, since there is a variation of 227 miles per second <br />
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'''NOTES:'''<br />
* '''Fizeau and Cornu''' were H. L. Fizeau and A. Cornu were French physicists who worked to determine the speed of light, using an ingenious toothed wheel and telescopes.<ref>Barry Setterfield, "Part 3: Fizeau and the Toothed-Wheel Experiments," Genesis Science Research [http://www.setterfield.org/000docs/cx3.html]</ref><br />
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between the result of the observations of both experimenters albeit made with the same apparatus) — only as regards the velocity of light between our earth and the upper regions of its atmosphere. Their toothed wheel, revolving at a known velocity records, of course, the strong ray of light which passes through one of the niches of the wheel, and then has its point of light obscured whenever a tooth passes — accurately enough. The instrument is very ingenious and can hardly fail to give splendid results on a journey of a few thousand metres there and back; there being between the Paris observatory and its fortifications no atmosphere, no meteoric masses to impede the ray's progress; and that ray finding quite a different quality of a medium to travel upon than the ether of Space, the ether between the Sun and the meteoric continent above our <br />
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heads, the velocity of light will of course show some 185,000 and odd miles per second, and your physicists shout "Eureka"! Nor do any of the other devices contrived by science to measure that velocity since 1887 answer any better. All they can say is that their calculations are so far correct. Could they measure light above our atmosphere they would soon find that they were wrong.<br />
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(11) It is — so far; but is fast changing. Your science has a theory, I believe, that if the earth were suddenly placed in extremely cold regions — for instance where it would exchange places with Jupiter — all our seas and rivers would be suddenly transformed into solid mountains; the air, — or rather a portion of the aeriform substances which compose it — would be metamorphosed from their state of invisible fluid owing to the absence of heat into liquids (which now<br />
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'''NOTES:'''<br />
* '''Eureka''' means "I have found it," and was reportedly exclaimed by Archimedes in his discovery of the displacement of water.<br />
* '''aeriform''' means gaseous.<br />
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exist on Jupiter, but of which men have no idea on earth). Realize, or try to imagine the — reverse condition, and it will be that of Jupiter at the present moment.<br />
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The whole of our system is imperceptibly shifting its position in space. The relative distance between planets remaining ever the same, and being in no wise affected by the displacement of the whole system; and the distance between the latter and the stars and other suns being so incommensurable as to produce but little if any perceptible change for centuries and milleniums to come; — no astronomer will perceive it telescopically, until Jupiter and some other planets, whose little luminous points hide now from our sight millions upon millions of stars (all but some 5000 or 6000) — will suddenly let us have a peep at a few of the Raja-Suns they are now hiding. There is such a king-star right behind Jupiter, that no mortal physical<br />
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eye has ever seen during this, our Round. Could it be so perceived it would appear, through the best telescope with a power of multiplying its diameter ten thousand times, — still a small dimensionless point, thrown into the shadow by the brightness of any planet; nevertheless — this world is thousands of times larger than Jupiter. The violent disturbance of its atmosphere and even its red spot that so intrigues science lately, are due — (1) to that shifting and (2) to the influence of that Raja-Star. In its present position in space imperceptibly small though it be — the metallic substances of which it is mainly composed are expanding and gradually transforming themselves into aeriform fluids — the state of our own earth and its six sister globes before the first Round — and becoming part of its atmosphere. Draw your inferences and deductions from this, my dear "lay" chela, but beware lest in doing so you sacrifice your humble instructor and the occult doctrine itself, on the altar of your wrathful Goddess — modern science.<br />
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(12) I am afraid not much, since our Sun is but a reflection. The only great truth uttered by Siemens is that inter-stellar space is filled with highly attenuated matter, such as may be put in air vacuum tubes, and which stretches from planet to planet and from star to star. But this truth has no bearing upon his main facts. The sun gives all and takes back nothing from its system. The sun gathers nothing "at the poles" — which are always free even from the famous "red flames" at all times, not only during the eclipses. How is it that with their powerful telescopes they have failed to perceive any such "gathering" since their glasses show them even the "superlatively fleecy clouds" on the photosphere? Nothing can reach the sun from without the boundaries of its own system in the shape of such gross matter as "attenuated gases." Every bit of matter in all its seven states is necessary to the vitality of the various and numberless systems — worlds in formation, suns awakening anew to life, etc., and they have none to spare even for their best neighbours and next of kin. They are mothers, not stepmothers, and would not take away one <br />
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'''NOTES:'''<br />
* '''attenuated''' means that intensity is gradually lost.<br />
* '''photosphere''' is the portion of a star from which light is emitted. <br />
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crumb from the nutrition of their children. The latest theory of radiant energy which shows that there is no such thing in nature, properly speaking, as chemical light, or heat ray is the only approximately correct one. For indeed, there is but one thing — radiant energy which is inexhaustible and knows neither increase nor decrease and will go on with its self-generating work to the end of the Solar manvantara. The absorption of Solar Forces by the earth is tremendous; yet it is, or may be demonstrated that the latter receives hardly 25 per cent. of the chemical power of its rays, for these are despoiled of 75 per cent. during their vertical passage through the atmosphere at the moment they reach the outer boundary "of the aerial ocean." And even those rays lose about 20 per cent. in illuminating<br />
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and caloric power — we are told. What with such a waste must then be the recuperative power of our Father-Mother Sun? Yes; call it "Radiant Energy" if you will: we call it Life — all-pervading, omnipresent life, ever at work in its great laboratory — the SUN.<br />
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(13) None can ever be given by your men of Science, whose "bumptiousness" makes them declare that only to those for whom the word magnetism is a mysterious agent the supposition that the Sun is a huge magnet can account for the production by that body of light, heat and the causes of magnetic variations as perceived on our earth. They are determined to ignore and thus reject the theory suggested to them by Jenkins of the R.A.S. of the existence of strong magnetic poles above the surface of the earth. But the theory, is the correct one nevertheless, and one of these poles revolves around the north pole in a periodical <br />
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* '''bumptiousness''' is the quality of being crudely or loudly assertive or pushy.<br />
* '''R.A.S.''' is Royal Astronomical Society.<br />
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cycle of several hundred years. Halley and Handsteen — besides Jenkins — were the only scientific men that ever suspected it. Your question is again answered by reminding you of another exploded supposition. Jenkins did his best some three years ago to prove that it is the north end of the compass needle that is the true north pole, and not the reverse as the current scientific theory maintains. He was informed that the locality in Boothia where Sir James Ross located the earth's north magnetic pole, was purely imaginary: it is not there. If he (and we) are wrong, then the magnetic theory that like poles repel and unlike poles attract, must also be declared a fallacy; since if the north end of the dipping needle is a south pole then its pointing to the ground in Boothia — as you call it — must be due to attraction? And if there is anything there to attract it, why is it that the needle in London is attracted neither to the ground in Boothia nor to the earth's centre? As very correctly argued, if the north pole of the needle pointed almost perpendicularly to the ground in Boothia, it is simply because it was <br />
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'''NOTES:'''<br />
* '''Halley''' refers to Edmond Halley (1656–1742), the English "father of geophysics," who in 1700 produced the first map showing the variation of the Earth's magnetic field.<br />
* '''Handsteen''' refers to Christopher Hansteen (1784–1873) was a Norwegian geophysicist, astronomer and physicist engaged in mapping of Earth's magnetic field.<br />
* '''Jenkins''' was B. G. Jenkins of the Royal Astronomical Society.<br />
* '''Boothia''' is the name of a peninsula and bay in the Canadian Arctic region.<br />
* '''Sir James Ross''' explored the Arctic and Antarctic regions. He located the north magnetic pole in 1831. See [http://en.wikipedia.org/wiki/James_Clark_Ross Wikipedia].<br />
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repelled by the true north magnetic pole when Sir J. Ross was there about half a century ago.<br />
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No; our "Lordships" have nothing to do with the inertia of the needle. It is due to the presence of certain metals in fusion in that locality. Increase of temperature diminishes magnetic attraction, and a sufficiently high temperature destroys it often altogether. The temperature I am speaking of is, in the present case rather an aura, an emanation than anything science knows of. Of course, this explanation will never hold water with the present knowledge of science. But we can wait and see. Study magnetism with the help of occult doctrines, and then that which now will appear incomprehensible, absurd in the light of physical science, will become all clear.<br />
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(14) They must be. Not all of the Intra-Mercurial planets, nor yet those in the orbit of Neptune are yet discovered, though they are strongly suspected. We know that such exist and where they exist; and that there are innumerable planets "burnt out" they say, — in obscuration<br />
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* '''Intra-Mercurial planets''', meaning planets in orbit between Mercury and the Sun, were a subject of scientific observation and speculation in 19th century, with major papers written in 1860 and 1878. <br />
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we say; — planets in formation and not yet luminous, etc. But then "we know" is of little use to science, when the Spiritualists will not admit our knowledge. Edison's tasimeter adjusted to its utmost degree of sensitiveness and attached to a large telescope may be of great use when perfected. When so attached the "tasimeter" will afford the possibility not only to measure the heat of the remotest of visible stars, but to detect by their invisible radiations stars that are unseen and otherwise undetectable, hence planets also. The discoverer, an F.T.S., a good deal protected by M. thinks that if, at any point in a blank space of heavens — a space that appears blank even through a telescope of the highest power — the tasimeter indicates an accesion of temperature and does so invariably, this will be a regular proof that the instrument is in range with the stellar body either non-luminous or so<br />
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'''NOTES:'''<br />
* '''Edison's tasimeter''' was a scientific instrument for use in detecting and measuring infinitesimal degrees of temperature. He first used it in 1878 to observe a total eclipse of the sun.<ref>Frank Lewis Dyer and Thomas Commerford Martin, "Chapter VII: Edison's Tasimeter," ''Edison: His Life and Inventions'', [http://www.gutenberg.org/files/820/820-h/820-h.htm#2H_4_0041]</ref><br />
* '''the discoverer, an F.T.S.''' points out that Edison was a member of the Theosophical Society in New Jersey.<br />
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distant as to be beyond the reach of telescopic vision. His <u>tasimeter</u>, he says, "is affected by a wider range of etheric undulations than the eye can take cognizance of." Science will <u>hear</u> sounds from certain planets before she <u>sees</u> them. This is a <u>prophecy</u>. Unfortunately I am not a Planet, — not even a "planetary." Otherwise I would advise you to get a <u>tasimeter</u> from him and thus avoid me the trouble of writing to you. I would manage then to find myself "in range" with you.<br />
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(15) No, good friend; I am not as indiscreet as all that, I left you simply to your own reminiscences. Every mortal creature, even the less favoured by Fortune, has such moments of relative happiness at some time of his life. Why shouldn't you?<br />
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Yes, it was an <u>X</u> quantity I referred to.<br />
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(16) It is a widely spread belief among all the Hindus that a person's future pre-natal state and birth are moulded by the last desire he may have at the time of death. But this last desire, they say, necessarily hinges on to the shape which the person may have given to his desires, passions, etc., during his past life. It is for this very reason, viz. — that our last desire may not be unfavourable to our future progress — that we have to watch our actions and control our passions and desires throughout our whole earthly career.<br />
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(17) It cannot be otherwise. The experience of dying men — by drowning and other accidents — brought back to life, has corroborated our doctrine in almost every case. Such thoughts are involuntary and we have no more control over them than we would over the eye's retina to prevent it perceiving<br />
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that colour which affects it most. At the last moment, the whole life is reflected in our memory and emerges from all the forgotten nooks and corners picture after picture, one event after the other. The dying brain dislodges memory with a strong supreme impulse, and memory restores faithfully every impression entrusted to it during the period of the brain's activity. That impression and thought which was the strongest naturally becomes the most vivid and survives so to say all the rest which now vanish and disappear for ever, to reappear but in Deva Chan. (3) No man dies insane or unconscious — as some physiologists assert. Even a madman, or one in a fit of delirium, tremens will have his instant of perfect lucidity at the moment of death, though unable to<br />
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* '''delirium tremen''' is Latin for "shaking frenzy," an acute form of delirium due to withdrawal from alcohol or some drugs.<br />
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say so to those present. The man may often appear dead. Yet from the last pulsation, from and between the last throbbing of his heart and the moment when the last spark of animal heat leaves the body — the brain thinks and the Ego lives over in those few brief seconds his whole life over again. Speak in whispers, ye, who assist at a death-bed and find yourselves in the solemn presence of Death. Especially have you to keep quiet just after Death has laid her clammy hand upon the body. Speak in whispers, I say, lest you disturb the quiet ripple of thought, and hinder the busy work of the Past casting on its reflection upon the Veil of the Future.<br />
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(18) Yes; the "full" remembrance of our lives (collective lives) will return back at the end of all the seven Rounds, at the threshold of the long,<br />
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long Nirvana that awaits us after we leave Globe Z. At the end of isolated Rounds, we remember but the sum total of our last impressions, those we had selected, or that have rather forced themselves upon us and followed us in Deva Chan. Those are all "probationary" lives with large indulgences and new trials afforded us with every new life. But at the close of the minor cycle, after the completion of all the seven Rounds, there awaits us no other mercy but the cup of good deeds, of merit, outweighing that of evil deeds and demerit in the scales of Retributive Justice. Bad, irretrievably bad must be that Ego that yields no mite from its fifth Principle, and has to be annihilated, to disappear in the Eighth Sphere. A mite, as I say, collected from the Personal Ego<br />
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suffices to save him from the dreary Fate. Not so after the completion of the great cycle: either a long Nirvana of Bliss (unconscious though it be in the, and according to, your crude conceptions); after which — life as a Dhyan Chohan for a whole Manvantara, or else "Avitchi Nirvana" and a Manvantara of misery and Horror as a —— you must not hear the word nor I — pronounce or write it. But "those" have nought to do with the mortals who pass through the seven spheres. The collective Karma of a future Planetary is as lovely as the collective Karma of a —— is terrible. Enough. I have said too much already.<br />
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(19) Verily so. Until the struggle between the higher and middle duad begins — (with the exception of suicides who are not dead but have only killed their physical triad, and whose Elemental parasites, therefore, are not naturally separated<br />
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from the Ego as in real death) — until that struggle, I say, has not begun and ended, no shell can realize its position. When the sixth and seventh principles are gone, carrying off with them the finer, spiritual portions of that, which once was the personal consciousness of the fifth, then only does the shell gradually develop a kind of hazy consciousness of its own from what remains in the shadow of personality. No contradiction here, my dear friend, — only haziness in your own perceptions.<br />
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(20) All that which pertains to the materio-psychological attributes and sensations of the five lower skandhas; all that which will be thrown off as a refuse by the newly born Ego in the Deva Chan, as unworthy of, and not sufficiently related to the purely spiritual perceptions, emotions and feelings of the sixth, strengthened, and so to say, cemented by a portion of the fifth, that portion which is necessary in the devachan for the retention of a divine spiritualized notion of the "I" <br />
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in the Monad — which would otherwise, have no consciousness in relation to object and subject at all — all this "becomes extinct for ever": namely at the moment of physical death, to return once more, marshalling before the eye of the new Ego at the threshold of Deva Chan and to be rejected by It. It will return for the third time fully at the end of the minor cycle, after the completion of the seven Rounds when the sum total of collective existences is weighed — "merit" — in one cup, "demerit" in the other cup of the scales. But in that individual, in the Ego — "good, bad, or indifferent" in the isolated personality, — consciousness leaves as suddenly as "the flame leaves the wick." Blow out your candle, good friend. The flame has left that candle "for ever"; but are the particles that moved, their motion producing the objective flame annihilated or dispersed for all that? Never. Relight the candle and the same particles drawn by mutual affinity will return <br />
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to the wick. Place a long row of candles on your table. Light one and blow it out; then light the other and do the same; a third and fourth, and so on. The same matter, the same gaseous particles — representing in our case the Karma of the personality — will be called forth by the conditions given them by your match, to produce a new luminosity; but can we say that candle No. 1 has not had its flame extinct for ever? Not even in the case of the "failures of nature," of the immediate reincarnation of children and congenital idiots, etc., that so provoked the wrath of C.C.M., can we call them the identical ex-personalities; though the whole of the same life-principle and identically the same MANAS (fifth principle) re-enters a new body and may be truly called a "reincarnation of the personality" — whereas, in the rebirth of the Egos from devachans and avitchis into Karmic life it is only the spiritual attributes of the Monad and its Buddhi that are reborn. All we can say of the reincarnated "failures" <br />
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is, that they are the reincarnated Manas, the fifth principle of Mr. Smith or Miss Grey, but not certainly that these are the reincarnations of Mr. S. and Miss G. Therefore, the explanation, clear and concise (though perhaps less literary than you might make it) given to C.C.M. in the Theosophist in answer to his spiteful hit in Light, is not only correct but candid also; and both yourself and C.C.M. were unjust to Upasika and even to myself who told her what to write; since even you mistook my wail and lament at the confused and tortured explanations in Isis (for its incompleteness no one but we, her inspirers are responsible) and my complaint of having had to exercise all my "ingenuity" to make the thing plain, for an avowal of ingeniousness in the sense of cunning and craft, whereas ingenuousness — a sincere desire (though very difficult of realization) to mend and clear up the misconception — was meant by me. I do not know of anything since the very beginning of our correspondence that displeased the Chohan so much as that. But we must not return to the subject again.<br />
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But what is then "the nature of the remembrance and self-consciousness of the shell?" you ask. As I said in your note — no better than a reflected or borrowed light. "Memory" is one thing, and "perceptive faculties" quite another. A madman may remember very clearly some portions of his past life; yet he is unable to perceive anything in its true light for the higher portion of his Manas and his Buddhi are paralysed in him, have left him. Could an animal — a dog, for instance — speak, he would prove you that his memory in direct relation to his canine personality, is as fresh as yours; nevertheless his memory and instinct cannot be called "perceptive faculties." A dog remembers that his master thrashed him when the latter gets hold of his stick — at all other times he has no remembrance of it. Thus with a shell; once in the aura of a medium, all he perceives through the borrowed organs of the medium and of those in magnetic sympathy with the latter, he will perceive very clearly <br />
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— but not further than what the shell can find in the perceptive faculties and memories of circle and medium — hence often the rational and at times highly intelligent answers; hence also a complete oblivion of things known to all but that medium and circle. The shell of a highly intelligent, learned, but utterly unspiritual man who died natural death, will last longer and the shadow of his own memory helping — that shadow which is the refuse of the sixth principle left in the fifth — he may deliver discourses through trance speakers and repeat parrot-like that which he knew of and thought much over it, during his life-time. But find me one single instance in the annals of Spiritualism where a returning shell of a Faraday or a Brewster (for even they were made to fall into the trap of mediumistic attraction) said one word more than it knew during its life-time. Where is that scientific shell, that ever gave evidence of that, which is claimed on behalf of the "disembodied Spirit" <br />
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* '''Faraday or a Brewster''' refers to: Michael Faraday (1791- 1867), an English physicist and chemist who worked on electromagnetism and invented the electric motor; and David Brewster (1781-1868), a Scottish physicist who studied optics and biaxial crystals. <br />
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— namely, that a free Soul, the Spirit disenthralled from its body's fetters perceives and sees that which is concealed from living mortal eyes? Challenge the Spiritualists fearlessly, I say! Defy the best, the most reliable of mediums — Stainton Moses for one — to give you through that high disembodied shell, that he mistakes for the "Imperator" of the early days of his mediumship, to tell you what you will have hidden in your box, if S.M. does not know it; or to repeat to you a line from a Sanskrit manuscript unknown to his medium, or anything of that kind. Prohpudor! Spirits they call them? Spirits with personal remembrances? As well call personal remembrances the sentences screeched out by a parrot. Why don't you ask C.C.M. to test +? Why not settle his and your mind at rest by suggesting to him to ask a friend or an acquaintance unknown to S.M. — to select an object the nature of which <br />
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* '''Prohpudor''' or proh pudor is a Latin phrase meaning "for shame."<br />
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will remain in its turn unknown to C.C.M., and then see whether + will be able to name that object — something possible even to a good clairvoyant. Let the "Spirit" of Zollner — now that he is in the "fourth dimension of space," and has put up an appearance already with several mediums — tell them the last word of his discovery, complete his astro-physical philosophy. No; Zollner when lecturing through an intelligent medium, surrounded with persons who read his works, are interested in them — will repeat on various tones that which is known to others (not even that which he alone knew, most probably), the credulous, ignorant public confounding the post-hoc with the propter-hoc and firmly convinced of the Spirit's identity. Indeed, it will be worth your while to stimulate investigation in this direction. Yes; personal consciousness does leave everyone at death; and when even the centre of memory is re-established in the shell, it will remember and speak out its recollections but through the brain of some living human being. Hence —<br />
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(21) — A more or less complete, still dim recollection of its personality, and of its purely physical life. As in the cases of complete insanity the final severance of the two higher duads (7th 6th and 5th 4th) at the moment of the former going into gestation, digs an impassable gulf between the two. It is not even a portion of the fifth that is carried away — least of all 2 1/2 principles as Mr. Hume crudely puts it in his Fragments that go into Deva Chan leaving but l 1/2 principles behind. The Manas shorn of its finest attributes, becomes like a flower from which all the aroma has suddenly departed, a rose crushed, and having been made to yield all its oil for the attar manufacture purposes; what is left behind is but the smell of decaying grass, earth and rottenness.<br />
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(a) Question the second is sufficiently answered, I believe. (Your second para.) The Spiritual Ego goes on evolving personalities, in which "the sense of identity" is very complete while living. After <br />
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their separation from the physical Ego, that sense returns very dim, and belongs wholly to the recollections of the physical man. The shell may be a perfect Sinnett when wholly engrossed in a game of cards at his club, and when either losing or winning a large sum of money — or a Babu Smut Murky Dass trying to cheat his principal out of a sum of rupees. In both cases — ex-editor and Babu will — as shells, remind anyone who will have the privilege of enjoying an hour's chat with the illustrious dis-embodied angels, more of the inmates of a lunatic asylum made to play parts in private theatricals as means of hygienic recreation, than of the Caesars and Hamlets they would represent. The slightest shock will throw them off the track and send them off raving.<br />
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(b) An error. A. P. Sinnett is not "an absolutely new invention." He is the child and creation of his antecedent personal self; the Karmic progeny<br />
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for all he knows, of Nonius Asprena, Consul of the Emperor Domitian — (94 A.D.) together with Arricinius Clementus, and friend of the Flamen Dealis of that day (the high priest of Jupiter and chief of the Flamenes) or of that Flamens himself — which would account for A.P. Sinnett's suddenly developed love for mysticism. A.P.S. — the friend and brother of K.H. will go to Deva Chan; and A.P.S., the Editor and the lawn-tennis man; the Don Juan, in a mild way, in the palmy days of "Saints, Sinners and Sceneries," identifying himself by mentioning a usually covered mole or scar, — will, perhaps, be abusing the Babus through a medium to some old friend in California or London.<br />
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(c) It will find "enough decent material" and to spare. A few years of Theosophy will furnish it.<br />
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(d) Perfectly correctly defined.<br />
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* '''Nonius Asprena''' was Lucius Nonius Calpurnius Torquatus Asprenas, who served as consul in AD 94. Consul was the highest political office in the Roman Republic.<br />
* '''Domitian''' was last emperor of the Flavian dynasty, comprising the years AD 81 to 96.<br />
* '''Flamen Dealis''' indicates the high priest of Jupiter in the ancient Roman religion.<br />
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(e) As much as there is of the personality — in A.P.S.'s reflection in the looking glass — of the real, living A.P.S.<br />
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(f) The Spiritual Ego will not think of the A.P.S. the shell, any more than it will think of the last suit of clothes it wore; nor will it be conscious that the individuality is gone, since that only individuality and Spiritual personality it will then behold in itself alone. Nosce te ipsum is a direct command of the oracle to the Spiritual monad in Deva Chan; and the "heresy of Individuality" is a doctrine propounded by [[Gautama Buddha|Tathagatha]] with an eye to the Shell. The latter whose bumptiousness is as proverbial as that of the medium when reminded that it is A.P.S. — will echo out: "Of course, no doubt, hand me over some preserved peaches I devoured with such an appetite for breakfast, and a glass of claret!" — and who after this who knew A.P.S. at Allahabad, will dare doubt his identity? And, when left alone for one short instant by some disturbance<br />
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* '''Nosce te ipsum''' is the Latin aphorism "Know thyself." <br />
* '''Tathagatha''' is the name by which [[Gautama Buddha]] referred to himself.<br />
* '''bumptiousness''' is the quality of being crudely or loudly assertive or pushy.<br />
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in the circle, or the thought of the medium wandering for a moment to some other person — that shell will begin to hesitate in its thoughts whether it is A.P.S., S. Wheeler, or [[Clive Rattigan|Ratigan]]; and end by assuring itself it is Julius Caesar. (g) — and by finally "remaining asleep."<br />
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(h) No; it is not conscious of this loss of cohesion. Besides, such a feeling in a shell being quite useless for nature's purposes, it could hardly realize something that could be never even dreamed by a medium or its affinities. It is dimly conscious of its own physical death — after a prolonged period of time though — that's all. The few exceptions to this rule — cases of half successful sorcerers, of very wicked persons passionately attached to Self — offer a real danger to the living. These very material shells, whose last dying thought was Self, — Self, <br />
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— Self — and to live, to live! will often feel it instinctively. So do some suicides — though not all. What happens then is terrible for it becomes a case of post mortem licanthropy. The shell will cling so tenaciously to its semblance of life that it will seek refuge in a new organism in any beast — in a dog, a hyæna, a bird when no human organism is close at hand — rather than submit to annihilation.<br />
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(22) A question I have no right to answer.<br />
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(23) Mars and four other planets of which astronomy knows yet nothing. Neither A, B, nor Y, Z, are known; nor can they be seen through physical means however perfected.<br />
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(24) Most decidedly not. Not even a Dhyan Chohan of the lower orders could approach it without having its body consumed, or rather annihilated. Only the highest "Planetary" can scan it. (b) Not unless<br />
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'''NOTES:'''<br />
* '''licanthropy''' or lycanthropy is the professed ability or power of a human being to transform into a wolf or werewolf. <br />
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== Page 81 ==<br />
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we call it the vertex of an angle. But it is the vertex of all the "chains" collectively. All of us dwellers of the chains — we will have to evolute, live and run the up and down scale in that highest and last of the septenaries chains (on the scale of perfection) before the Solar Pralaya snuffs out our little system.<br />
<br />
(25 & 26) . . . "in which case it" — the "it" relates to the sixth and seventh principles, not to the fifth, for the manas will have to remain a shell in each case; only in the one in hand it will have no time to visit mediums: for it begins sinking down to the eighth sphere almost immediately. "Then and there" in the eternity may be a mighty long period. It means only that the monad having no Karmic body to guide its rebirth falls into non-being for a certain period and then reincarnates — certainly not earlier than a thousand or two thousand years.<br />
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'''NOTES:'''<br />
*<br />
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No, it is not an "exceptional case." Save a few exceptional cases in the case of the initiated such as our Teshu-Lamas and the Boddhisatwas and a few others, no monad gets ever reincarnated before its appointed cycle.<br />
<br />
(27) "How does he toss into confusion." . . . If instead of doing to-day something you have to do you put it off till the next day — does not even this — invisibly and imperceptibly at first, yet as forcibly — throw into confusion many a thing, and in some cases even shuffle the destinies of millions of persons, for good, for evil, or simply in connection with a change, — may be unimportant in itself — still a change? And do you mean to say that such an unexpected, horrid murder has not influenced the destinies of millions?<br />
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'''NOTES:'''<br />
* '''Teshu-Lama''' is a variant spelling for Tashi Lama, also called Panchen Lama, who holds the second highest rank in the Gelugpa lineage of Tibetan Buddhism, after the Dalai Lama. <br />
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== Page 83 ==<br />
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(28) Here we are, again. Verily ever since I had the folly of touching upon this subject — i.e. of harnessing the cart before the horse — my nights are bereft of their hitherto innocent sleep! For Heaven's sake take into consideration the following facts and put them together, if you can. (1) The individual units of mankind remain 100 times longer in the transitory spheres of effects than on the globes; (2) The few men of the fifth Round do not beget children of the fifth but of your fourth Round. (3) That the "obscurations" are not Pralayas, and that they last in a proportion of 1 to 10, i.e., if a Ring or whatever we call it, the period during which the seven Root races have to develop and reach their last appearance upon a globe during that Round — lasts say 10 millions of years, (of course it lasts far longer) then the "obscuration" will last no longer than<br />
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'''NOTES:'''<br />
*<br />
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== Page 84 ==<br />
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one million. When our globe having got rid of its last fourth Round men and a few, very few of the fifth, goes to sleep, during the period of its rest the fifth Round men will be resting in their devachans and Spiritual lokas — far longer at any rate than the fourth Round "angels" in theirs since they are far more perfect. A contradiction, and a "lapsus calami of M." — says Hume; because M. wrote something quite correct though he is no more infallible than I am and might have expressed himself, more than once, very carelessly.<br />
<br />
"I want to make out how the next superior Round forms are evolved." My friend, try to understand that you are putting me questions pertaining to the highest initiations. That I can give you a general view, but that I dare not nor will I enter upon details<br />
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'''NOTES:'''<br />
* '''lapsus calami''' is a Latin expression for a slip of the pen, an error in writing.<br />
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== Page 85 ==<br />
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— though I would if I could satisfy you. Do not you feel that it is one of the highest mysteries than which there is no higher one?<br />
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(a) "Dead" but to resurrect in greater glory. Is not what I say, plain?<br />
<br />
(29) Of course not, since it is not destroyed, but remains crystallized, so to say — statu quo. At each Round there are less and less animals — the latter themselves evoluting into higher forms. During the first Round it is they that were the "kings of creation." During the seventh men will have become Gods and animals — intelligent beings. Draw your inferences. Beginning with the second Round, already evolution proceeds on quite a different plan. Everything is evolved and has but to proceed on its cyclic<br />
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'''NOTES:'''<br />
* '''statu quo''' or status quo, is a Latin term meaning the current or existing state of affairs.<br />
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== Page 86 ==<br />
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cyclic journey and get perfected. It is only the first Round that man becomes from a human being on Globe B. a mineral, a plant, an animal on Planet C. The method changes entirely from the second Round; but — I have learned prudence with you; and will say nothing before the time for saying it has come. And now, you had a volume; when will you digest it? Of how many contradictions will I have to be suspected before you understand the whole correctly?<br />
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Yours nevertheless, and very sincerely,<br />
<br />
K. H.<br />
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'''NOTES:'''<br />
*<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
<br />
The original is in the British Library, Folio 1. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:<br />
<blockquote><br />
The first part of this letter consists of a long list of questions from APS to KH, written on note paper. Some marginal notes and underscorings have been made by KH in blue pencil and some reference numbers inserted. Part B consists of KH's answers to APS's questions, on full-sized sheets of paper, some folded, some single sheets. The first part is on a rippled white paper, and the latter part is on a smooth, bright pink paper. The KH script is in dull black ink through the answer to Q. 5, then changes to pale blue ink. There are a few marks in blue pencil. The letter gives the impression of having been written intermittently. (See to of p. 439 and top of p. 317.)<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), 157.</ref><br />
</blockquote><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
<br><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._93a&diff=10902Mahatma Letter No. 93a2013-07-29T00:17:25Z<p>Jacques Mahnich: /* Page 9 */</p>
<hr />
<div>[[Category:ML from Koot Hoomi]]<br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[A. P. Sinnett]]/[[Koot Hoomi]]<br />
| receivedby = [[Koot Hoomi]]/[[A. P. Sinnett]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = October 1882 <br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = unknown<br />
| receivedat = [[Simla, India]] <br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 23a in Barker numbering.''' See below for [[Mahatma Letter No. 93a#Context and background|Context and background]].<br />
<br><br />
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<big>[[Mahatma Letter No. 92|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 93b|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}<br />
<br><br />
<big>[[Mahatma Letter No. 90|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 93b|Next letter Barker'''<nowiki> > </nowiki>''']]</big> <br />
<br> <br />
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== Cover sheet ==<br />
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Long answers Recd Simla Oct 1882<br />
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XXIIIA<br />
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XXIIIB<br />
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'''NOTES:'''<br />
* Number '''221''' penciled at top right.<br />
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== Page 1 transcription, image, and notes ==<br />
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Herewith — apologizing for their number, I send a few notes of interrogation. Perhaps you will be so kind as to take them up from time to time and answer them by ones and twos as leisure and time allow.<br />
<br />
Memo — At convenience to send A.P.S. those unpublished notes of Eliphas Levi's with annotations by K.H.<br />
<br />
Sent long ago to our "Jacko" friend.<br />
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'''NOTES:'''<br />
* '''XXIIIA''' is penciled at top center.<br />
* Number '''223''' penciled at top right.<br />
* The last phrase "Sent long ago to our "Jacko" friend." was added in blue pencil at the bottom.<br />
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== Page 2 ==<br />
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I<br />
<br />
(1) There is a very interesting allusion in your last, when speaking of Hume you speak of certain characteristics he brought back with him from his last incarnation.<br />
<br />
(2) Have you the power of looking back to the former lives of persons now living, and identifying them?<br />
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(3) In that case would it be improper personal curiosity — to ask for any particulars of my own?<br />
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'''NOTES:'''<br />
* <br />
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I<br />
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(1) All of us, we bring some characteristics from our previous incarnations. It is unavoidable.<br />
<br />
(2) Unfortunately, some of us have. I, for one do not like to exercise it.<br />
<br />
(3) "Man know thyself," saith the Delphian oracle. There is nothing "improper" — certainly in such a curiosity. Only would it not be still more proper to study our own present personality before attempting to learn anything of its creator, — predecessor, and fashioner, — the man that was? Well, some day I may treat you to a little story — no time now — only I promise no details; a simple sketch, and a hint or two to test your intuitional powers.<br />
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'''NOTES:'''<br />
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== Page 4 ==<br />
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II<br />
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[For K.H.'s replies to these queries see post Letter 23b. — ED.]<br />
<br />
1. Is there any way of accounting for what seems the curious rush of human progress within the last two thousand years, as compared with the relatively stagnant condition of the fourth round people up to the beginning of modern progress?<br />
<br />
2. Or has there been at any former period during the habitation of the earth by fourth round men, civilizations as great as our own in regard to intellectual development that have utterly passed away?<br />
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3. Even the fifth race (own) of the fourth round began in Asia a million years ago. What was it about for the 998,000 years preceding the last 2,000? During that<br />
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'''NOTES:'''<br />
* The numbers '''1''', '''2''', and '''3''' were added to the letter in blue pencil. <br />
* After "modern progress" a sentence was written in blue and crossed out the same way. Similary, a blue word was written and crossed out after "passed away".<br />
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period have greater civilizations than our own risen and decayed?<br />
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4. To what epoch did the existence of the Continent of Atlantis belong, and did the cataclysmical change which produced its extinction come into any appointed place in the evolution of the round, — corresponding to the place occupied in the whole manvantaric evolution by obscurations?<br />
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'''NOTES:'''<br />
* A small number '''3''' is penciled in blue at the top.<br />
* The number '''4''' was also added to the letter in blue pencil.<br />
* The number '''226''' appears at top right, written in pencil.<br />
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5. I find that the most common question asked about occult philosophy by fairly intelligent people who begin to enquire about it is "Does it give any explanation of the origin of evil?" That is a point on which you have formerly promised to touch, and which it might be worth while to take up before long.<br />
<br />
6. Closely allied to this question would be another often put. "What is the good of the whole cyclic process if spirit only emerges at the end of all things pure and impersonal as it was at first before its descent into matter?" <nowiki>[</nowiki>And the portions taken away from the fifth?<nowiki>]</nowiki> My answer is that I am not at present engaged in excusing, but in investigating<br />
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'''NOTES:'''<br />
* Number '''4''' was added at the top in blue pencil.<br />
* Number '''227''' was added at the top right in pencil.<br />
* Numbers '''5''' and '''6''' were added in blue pencil.<br />
* The phrase in square brackets was added in blue pencil.<br />
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== Page 7 ==<br />
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the operations of Nature. But perhaps there may be a better answer available.<br />
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'''NOTES:'''<br />
* Number '''5''' was added at the top in blue pencil.<br />
* Number '''228''' was added at the top right in pencil.<br />
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7. Can you, i.e., is it permitted ever to answer any questions relating to matters of physical science? If so — here are some points, that I should greatly like dealt with.<br />
<br />
(8) Have magnetic conditions anything to do with the precipitation of rain, or is that due entirely to atmospheric currents at different temperatures encountering other currents of different humidities, the whole set of motions being established by pressures, expansions, etc., due in the first instance to solar energy? If magnetic conditions are engaged, how do they operate and how could they be tested?<br />
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'''NOTES:'''<br />
* *umber '''6''' was added at the top in blue pencil.<br />
* Number '''229''' was added at the top right in pencil.<br />
* Numbers '''7''' and '''8''' were added in blue pencil.<br />
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== Page 9 ==<br />
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(9) Is the sun's corona, an atmosphere? of any known gases? and why does it assume the rayed shape always observed in eclipses?<br />
<br />
10<nowiki>]</nowiki> Is the photometric value of light emitted by stars a safe guide to their magnitude, (1) and is it true as astronomy assumes faute de mieux in the way of a theory, that per square mile the sun's surface emits as much light as can be emitted from any body?<br />
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11. Is Jupiter a hot and still partially luminous body and to what cause, as solar energy has probably nothing<br />
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'''NOTES:'''<br />
* Number '''6''' was added at the top in blue pencil.<br />
* Number '''230''' was added at the top right in pencil.<br />
* Number '''9''' was written in blue over a '''2''', '''10''' to replace the original number '''3''', and '''11''' to replace '''4'''.<br />
* '''faute de mieux''' means ''for lack of anything better''<br />
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to do with the matter, are the violent disturbances of Jupiter's atmosphere due?<br />
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(12) Is there any truth in the new Siemens theory of solar combustion, — i.e., that the sun in its passage through space gathers in at the poles combustible gas (which is diffused through all space in a highly attenuated condition), and throws it off again at the equator after the intense heat of that region has again dispersed the elements which combustion temporarily united?<br />
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(13) Could any clue be given to the causes of magnetic variations, — the daily changes at given places, and the apparently capricious curvature<br />
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'''NOTES:'''<br />
*<br />
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of the isogonic lines which show equal declinations? For example — why is there a region in Eastern Asia where the needle shows no variation from the true north, though variations are recorded all round that space? (Have your Lordships anything to do with this peculiar condition of things?)<br />
<br />
(14) Could any other planets besides those known to modern astronomy (I do not mean mere planetoids) be discovered by physical instruments if properly directed?<br />
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'''NOTES:'''<br />
*<br />
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(15) When you wrote "Have you experienced monotony during that moment which you considered then and now so consider it, — as the moment of the highest bliss you have ever felt?"<br />
<br />
Did you refer to any specific moment and any specific event in my life, or were you merely referring to an X quantity — the happiest moment whatever it might have been?<br />
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'''NOTES:'''<br />
*<br />
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(16) You say: — "Remember we create ourselves, our Deva Chan, and our Avitchi and mostly during the latter days and even moments of our sentient lives."<br />
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(17) But do the thoughts on which the mind may be engaged at the last moment necessarily hinge on to the predominant character of its past life? Otherwise it would seem as if the character of a person's Deva Chan or Avitchi might be capriciously and unjustly determined by the chance which brought some special thought uppermost at last?<br />
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(18) "The full remembrance of our lives will come but at the end of the "minor cycle."<br />
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Does "minor cycle" here mean one round, or the whole Manvantara of our planetary chain?<br />
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That is, do we remember our past lives in the Deva Chan of world Z at the end of each round, or only at the end of the seventh round?<br />
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(19) You say "And even the shells of those good men whose pages will not be found missing in the great book of lives: — even they will regain their remembrance and an appearance of self consciousness only after the sixth and seventh principles with the essence of the fifth have gone to their gestation period."<br />
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(20) A little later on: — "Whether the personal Ego was good, bad or indifferent, his consciousness leaves him as suddenly as the flame leaves the wick — his perceptive faculties become extinct for ever." (Well? can a physical brain once dead retain its perceptive faculties: that which will perceive in the shell is something that perceives with a borrowed or reflected light. See notes.)<br />
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Then what is the nature of the remembrance and self-consciousness<br />
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of the shell? This touches on a matter I have often thought about — wishing for further explanation — the extent of personal identity in elementaries.<br />
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(21) The spiritual Ego goes circling through the worlds, retaining what it possesses of identity and self-consciousness, always neither more nor less (a) But it is continually evolving personalities, in which at all events the sense of identity while it remains united with them is very complete. (b) Now these personalities I understand to be absolutely new evolutions in each case. A. P. Sinnett is, for what it is worth, — absolutely<br />
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a new invention. Now it will leave a shell behind which will survive for a time (c) assuming that the spiritual monad temporarily engaged in this incarnation will find enough decent material in the fifth to lay hold of. (d) That shell will have no consciousness directly after death, because "it requires a certain time to establish its new centre of gravity and evolve its perception proper." (e) But how much consciousness will it have when it has done this? (f) Will it still be A. P. Sinnett of which the spiritual Ego, will think, even at the last, as of a person it had known — or will it be conscious<br />
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that the individuality is gone? Will it be able to reason about itself at all, and to remember anything of its once higher interests. Will it remember the name it bore? (g) or is it only inflated with recollections of this sort in mediumistic presence, remaining asleep at other times? (h) And is it conscious of losing anything that feels like life as it gradually disintegrates?<br />
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(22) What is the nature of the life that goes on in the "Planet of Death?" Is it a physical reincarnation with remembrance of past personality, or an astral existence as in Kama Loka? Is it an existence with birth, maturity and decay, or a uniform prolongation of the old personality of this earth under penal conditions?<br />
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(23) What other planets of those known to ordinary science, besides Mercury, belong to our system of worlds?<br />
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Are the more spiritual planets — (A, B & Y, Z) — visible bodies in the sky or are all those known to astronomy of the more material sort?<br />
<br />
(24) Is the Sun (a) as Allan Kardec says: — a habitation of highly spiritualized beings? (b) Is it the vertex of our Manvantaric chain? and of all the other chains in this solar system also?<br />
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(25) You say: — it may happen — "that the spiritual spoil from the fifth will prove too weak to be reborn in Deva Chan, in which case it's sixth will then and there reclothe itself in a new body — and enter upon a new earth existence, whether upon this or any other planet."<br />
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(26) This seems to want further elucidation. Are these exceptional cases in which two earth lives of the same spiritual monad may occur closer together than the thousand years indicated by some previous letters as the almost inevitable limit of such successive lives?<br />
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((27) The reference to the case of Guiteau is puzzling. I can understand his being in a state in which the crime he committed is ever present to his imagination, but how does he "toss into confusion and shuffle the destinies of millions of persons?"<br />
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(28) Obscurations are a subject at present wrapped in obscurity.<br />
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They take place after the last man of any given round has passed on to the next planet. But I want to make out how the next superior round forms are evolved. When the fifth round spiritual monads arrive what fleshly habitations are ready for them? Going back to the only former letter in which you have dealt with obscurations I find: — (a) "We have traced man out of a round into the Nirvanic state between Z and A. "A" was left in the last round dead. (See note.) As the new round begins it catches the new influx of life, reawakens to vitality, and begets all<br />
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== Page 24 ==<br />
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its kingdoms of a superior order to the last."<br />
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(29) But has it to begin at the beginning again between each<br />
<br />
round, and evolve human forms from animal, these last from vegetable, etc. If so to what round do the first imperfectly evolved men belong? Ex hypothesi to the fifth; but the fifth should be a more perfect race in all respects.<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 1. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:<br />
<blockquote><br />
The first part of this letter consists of a long list of questions from APS to KH, written on note paper. Some marginal notes and underscorings have been made by KH in blue pencil and some reference numbers inserted. Part B consists of KH's answers to APS's questions, on full-sized sheets of paper, some folded, some single sheets. The first part is on a rippled white paper, and the latter part is on a smooth, bright pink paper. The KH script is in dull black ink through the answer to Q. 5, then changes to pale blue ink. There are a few marks in blue pencil. The letter gives the impression of having been written intermittently. (See top of p. 439 and top of p. 317.)<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), 157.</ref><br />
</blockquote><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
<br><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._85b&diff=11306Mahatma Letter No. 85b2013-07-27T02:52:22Z<p>Jacques Mahnich: /* Page 12 */</p>
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<div>[[Category:ML from Koot Hoomi]]<br />
[[Category:ML needs images]]<br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. P. Sinnett]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = mid-September 1882<br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = "quite near to Darjeeling"<br />
| receivedat = [[Simla, India]] <br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 24b in Barker numbering.''' See below for [[Mahatma Letter No. 85b#Context and background|Context and background]].<br />
<br><br />
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<big>[[Mahatma Letter No. 85a|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 86|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}<br />
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<big>[[Mahatma Letter No. 85a|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 104|Next letter Barker'''<nowiki> > </nowiki>''']]</big> <br />
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== Page 1 transcription, image, and notes ==<br />
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'''[A]'''<br />
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At this stage of our correspondence, misunderstood as we generally seem to be, even by yourself, my faithful friend, it may be worth our while and useful for both, that you should be posted on certain facts — and very important facts — connected with adept-ship. Bear in mind then, the following points.<br />
<br />
[1] An [[adept]] — the highest as the lowest — is one only during the exercise of his [[Siddhi|occult powers]].<br />
<br />
[2] Whenever these powers are needed, the sovereign will unlocks the door to the <u>inner</u> man [the adept] who can emerge and act freely but on condition that his jailor — the <u>outer</u> man will be either completely or partially paralyzed — as the case may require; viz: either (a) mentally and physically; (b) mentally, — but not physically; (c) physically but not entirely mentally; (d) neither, — but with <br />
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'''NOTES:'''<br />
* '''viz.''' represents the Latin adverb videlicet which means "namely", "that is to say", or "as follows".<br />
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an [[Ākāśa|akasic]] film interposed between the <u>outer</u> and the <u>inner</u> man.<br />
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[3] The smallest exercise of [[Siddhi|occult powers]] then, as you will now see, requires an effort. We may compare it to the inner muscular effort of an athlete preparing to use his physical strength. As no athlete is likely to be always amusing himself at swelling his veins in anticipation of having to lift a weight, so no [[adept]] can be supposed to keep his will in constant tension and the <u>inner</u> man in full function, when there is no immediate necessity for it. When the <u>inner</u> man rests the adept becomes an ordinary man, limited to his physical senses and the functions of his physical brain. Habit sharpens the intuitions of the latter, yet is unable to make them supersensuous. The inner adept is ever ready, ever on the alert, and that suffices for our purposes. At moments<br />
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of rest then, his faculties are at rest also. When I sit at my meals, or when I am dressing, reading or otherwise occupied I am not thinking even of those near me; and, [[Djual Khool]] can easily break his nose to blood, by running in the dark against a beam, as he did the other night — (just because instead of throwing a "film" he had foolishly paralyzed all his outer senses while talking to and with a distant friend) — and I remained placidly ignorant of the fact. <u>I was not</u> <u>thinking of him</u> — hence my ignorance.<br />
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From the aforesaid, you may well infer, that an [[adept]] is an ordinary mortal, at all the moments of his daily life but those — when the <u>inner</u> man is acting.<br />
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Couple this with the unpleasant fact that we are forbidden to use one particle of our [[Siddhi|powers]] in connexion with the <u>[[Simla Eclectic Theosophical Society|Eclectics]]</u> [for which you have to thank <u>[[Allan Octavian Hume|your President]] and him alone</u>] and that the little<br />
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that is done, is, so to say, smuggled in — and then syllogize <u>thusly</u> —<br />
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[[Koot Hoomi|K.H.]] when writing to us <u>is not an [[adept]]</u>.<br />
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A <u>non</u>-adept — is fallible.<br />
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Therefore, K.H. may very easily commit mistakes; —<br />
<br />
Mistakes of punctuation — that will often change entirely the whole sense of a sentence; idiomatic mistakes — very likely to occur especially when writing as hurriedly as I do; mistakes arising from occasional confusion of terms that <u>I had to learn from you</u> — since it is you who are the author of "rounds" — "rings" — "earthly rings" — etc. etc. Now with all this, I beg leave to say, that after having carefully read over and over our "Famous Contradictions" myself; after giving them to be read to [[Morya|M.]]; and then to a <u>high adept</u> whose powers <u>are not</u> in the [[Chohan]]'s chancery sequestered by Him to prevent him from squandering them<br />
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'''NOTES:'''<br />
* '''chancery''' usually means the building that houses a diplomatic mission, such as an embassy.<br />
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upon the unworthy objects of his personal predilections; after doing all this I was told by the latter the following: "It is all perfectly correct. Knowing what you mean, no more than any other person acquainted with the doctrine, can I find in these detached fragments anything that would really conflict with each other. But, since many sentences are incomplete, and the subjects scattered about without any order, I do not wonder that your [[Chela#Lay Chela|"lay chelas"]] should find fault with them. Yes; they do require a more explicit and clear exposition."<br />
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Such is the decree of <u>[[Adept|an adept]]</u> — and I abide by it; I will try to complete the information for your sake.<br />
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In one and only case — marked on your pages and my answers<br />
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'''NOTES:'''<br />
* After ". . . your sake." there is a blue dot encircled in red.<br />
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[[Mahatma Letter No. 85a#Page 7|[12A], and [12B]]] the last — is the "plaintiff" entitled to a hearing, but <u>not to a farthing even — for damages</u>; since, as in law, no one — either plaintiff or defendant — has a right to plead ignorance of that law, so in [[Occult Science]]s, the [[Chela#Lay Chela|lay chelas]] ought to be forced to give the benefit of the doubt to their gurus in cases, in which, owing to their great ignorance of that science they are likely to misinterpret the meaning — instead of accusing them point blank of <u>contradiction</u>! Now I beg to state, that, with regard to the two sentences — marked respectively 12A and 12B — there is a <u>plain</u> contradiction but for those who are <u>not</u> acquainted with that tenet; you were not, and therefore I plead "guilty" of an omission, but "not guilty" of a contradiction. And even as regards the former, that <u>omission</u> is so small that, like the girl accused of infanticide, who when brought before<br />
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the Judge said in her excuse that the baby was so very very little that it was not worth his while calling it a "baby" at all — I could plead the same for my omission, had I not before my eyes your terrible definition of my "exercising ingenuity." Well, read the explanation given in my "Notes and Answers" and judge.<br />
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By the bye, my good Brother, I have not hitherto suspected in you such a capacity for defending and excusing the <u>inexcusable</u> as exhibited by you in <u>my defense</u>, of the now famous "exercise of ingenuity." If the article [reply to [[C. C. Massey]]] has been written in the spirit you attribute to me in your letter; and if I, or any one of us has "an inclination to tolerate <u>subtler and more tricksy</u> ways of pursuing an<br />
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end" than generally admitted as honourable by the <u>truth-loving, straight-forward</u> European (is [[Allan Octavian Hume|Mr. Hume]] included in this category?) — indeed you have no right to excuse such a mode of dealing, even <u>in me</u>; nor to view it "merely in the nature of spots in the sun," since a spot is a spot whether found in the bright luminary or upon a brass candlestick. But you are mistaken, my dear friend. There was no <u>subtle</u>, no <u>tricky</u> mode of dealing, to get her out of the difficulty created by her ambiguous style and ignorance of English, <u>not her ignorance of the subject</u> — which is not the same thing and alters entirely the question. Nor was I ignorant of the fact that [[Morya|M.]] had written to you previously upon the subject since it was in [[Mahatma Letter No. 44|one of his letters]] [the last but one before I took the business off his hands] in which he<br />
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touched upon the subject of [[Root-Race|"races"]] for the first and spoke of [[reincarnation]]s. If [[Morya|M.]] told you to beware trusting [[Isis Unveiled (book)|Isis]] too implicitly, it was because he was teaching you truth and fact — and that at the time the passage was written we had not yet decided upon teaching the public indiscriminately. He gave you several such instances — if you will but re-read [[Mahatma Letter No. 44|his letter]] — adding that were such and such sentences written in such a way they would explain facts now merely hinted upon, far better.<br />
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Of course to [[C. C. Massey|"C.C.M."]] the passage must seem wrong and contradictory for it is "misleading" as M. said. Many are the subjects treated upon in Isis that even [[Helena Petrovna Blavatsky|H.P.B.]] was not allowed to become thoroughly acquainted with; yet they are not contradictory if — "misleading." To make her say — as she was made by me to say — that the passage criticized was "incomplete, chaotic, vague . . . clumsy as many more passages in that work" <br />
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'''NOTES:'''<br />
* '''to beware trusting Isis''' refers to a note the Master M. wrote saying "By-the-bye, I’ll re-write for you pages 345 to 357, Vol. I., of Isis". The questionable passages have to do with the denial of the existence of [[Isis Unveiled (book)#Isis on Reincarnation|reincarnation in ''Isis Unveiled'']].<br />
* '''to "C.C.M."''' is a reference to an article published in the English Spiritualist periodical [[Light (periodical)|''Light'']], in July 8, 1882 by C. C. Massey, criticizing those "discrepancies" in ''Isis Unveiled''.<br />
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was a sufficiently "frank admission" I should think, to satisfy the most crotchetty critic. To admit "that the passage was wrong," on the other hand, would have mounted to a timeless falsehood, for I maintain that it is not wrong; since if it conceals the whole truth, it does not distort it in the fragments of that truth as given in [[Isis Unveiled (book)|Isis]]. The point in [[C. C. Massey|C.C.M.]]'s complaining criticism was not that the whole truth had not been given, but that the truth and facts of 1877 were represented as errors and contradicted in 1882 and it was that point — damaging for the whole [[Theosophical Society|Society]], its "lay" and inner [[chela]]s, and for our doctrine — that had to be shown under its true colours; namely that of an entire misconception due to the fact that the [[Septenary Principle|"septenary" doctrine]] had not yet been divulged to the world at the time when Isis was written. And thus it was shown. I am sorry you do not find her answer<br />
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written under my direct inspiration "very satisfactory," for it proves to me only that up to this you have not yet grasped very firmly the difference between the [[Monad#The dual Monad|sixth and seventh]] and the [[Manas#The "fifth principle" in The Mahatma Letters|fifth]], or the immortal and the astral or personal "Monads — Egos." The suspicion is corroborated by what [[Allan Octavian Hume|H — X]] gives in his criticism of my explanation at the end of his "letter" in the September number; your letter before me completing the evidence thereupon. No doubt the "real [[Ego]] inheres in the higher principles which are reincarnated" periodically every one, two, or three or more thousands of years. But the immortal Ego the [[Monad|"Individual Monad"]], is not the personal monad which is the 5th; and the passage in [[Isis Unveiled (book)|Isis]] did not answer Eastern reincarnationists — who maintain in that same Isis — had you but read the whole of it — that the individuality or the immortal "Ego" has to<br />
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'''NOTES:'''<br />
* The answer '''"written under my direct inspiration"''' is the article [http://www.katinkahesselink.net/blavatsky/articles/v4/y1882_091.htm# “Isis Unveiled” and “The Theosophist” on Reincarnation] published by Mme. Blavatsky in August, 1882 in [[The Theosophist (periodical)|''The Theosophist'']], Vol. III, No. 11, pp. 288-289.<br />
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re-appear <u>in every cycle</u> — but the Western especially the French [[reincarnation]]ists, who teach that it is the <u>personal</u>, or [[Monad#The astral Monad|<u>astral</u> monad]], the "<u>moi fluidique</u>" the <u>[[manas]]</u>, or the intellectual mind, the 5th principle in short, that is reincarnated each time. Thus, if you read once more [[C. C. Massey|C.C.M.]]'s quoted passage from [[Isis Unveiled (book)|Isis]] against the "Reviewer of the Perfect Way," you will perhaps find that [[Helena Petrovna Blavatsky|H.P.B.]] and myself were perfectly right in maintaining that in the above passage only the "astral monad" was meant. And, there is a far more "unsatisfactory shock" <u>to my mind</u>, upon finding that you refuse to recognise in the astral monad the <u>[[Ego#Lower ego|personal Ego]]</u> — whereas, all of us call it most undoubtedly by that name, and have so called it for millenniums — than there could ever be in yours when meeting with that monad under its proper name in [[Éliphas Lévi Zahed|E. Levi]]'s Fragment on Death!<br />
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The "astral monad" is the "personal <br />
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'''NOTES:'''<br />
* '''moi fluidique" '''refers to the fluidic body, or ''perispirit'' as described by A. Kardec in The Book on Mediums'''<br />
* '''the "Reviewer of the Perfect Way"''' refers to an anonymous review of the book [[The Perfect Way (book)|The Perfect Way]], published in [[The Theosophist (periodical)|''The Theosophist'']], vol. 3, May 1882, p. 207.<br />
* '''Fragment on Death''' refers to an article published in ''The Theosophist'' in October 1881. The page has marginal comments in K.H.'s writing. To read the article click [http://www.theosociety.org/pasadena/hpb-aps/bl-ap1.htm# here].<br />
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Ego," and therefore, it <u>never</u> [[Reincarnation|reincarnates]], as the French [[Spiritism|Spirites]], will have it, but under "exceptional circumstances;" in which case, reincarnating, it <u>does not become a [[shell]]</u> but, if successful in its <u>second</u> reincarnation will become one, and then gradually lose its personality, after being so to say <u>emptied</u> of its best and highest spiritual attributes by the immortal [[monad]] or the "<u>[[Ego#Spiritual ego|Spiritual Ego]]</u>, during the last and [[Life after Death#The "Death struggle"|supreme struggle]]. The "jar of feeling" then ought to be on <u>my</u> side, as indeed it only "<u>seemed</u> to be another illustration of the difference between eastern and western methods," but was <u>not</u> — not in this case at any rate. I can readily understand, my dear friend, that in the chilly condition you find yourself (mentally) in, you are prepared to <u>bask</u> even in the rays of a funereal pile upon which a living <u>sutti</u> is being performed; <u>but why, why</u> call it a — Sun, and excuse its spot — the corpse?<br />
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The letter addressed to me, which your delicacy would not permit you to read, was <u>for your perusal</u> & <u>sent for that purpose</u>. I wanted you to read it.<br />
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Your suggestion concerning [[Djual Khool|G.K.]]'s next trial in art — is clever, but not sufficiently, as to conceal the white threads of the Jesuitically black insinuation. G.K. was however caught at it. "<u>Nous verrons</u>, nous verrons!" says the French song.<br />
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G. Khool says — presenting his most humble salaams — that <u>you have</u> "<u>incorrectly</u> described the course of events as regards the first portrait." What he says is this: (1) "the day she came" she <u>did not</u> ask you "to give her a piece of" etc. (page 300) but after you had begun speaking to her of my portrait, which she doubted much whether you could have. It is but after half-an-hour's talk over it in the front drawing room — you two forming the two upper points of the triangle, near your office door, and [[Patience Sinnett|your lady]] the lower one (he was there he says) that she told you she would try. It was then that she asked you for "a piece of <u>thick</u> white paper" and that you gave her a piece of a <u>thin</u> letter paper, which had been touched by some very anti-magnetic person. However he did, he says, the best he could. On the day following, as [[Patience Sinnett|Mrs. S.]] had looked at it just <u>twenty seven minutes</u> before he did it, he accomplished his task. It was not "an hour or two before" as you say for he had told the [[Helena Petrovna Blavatsky|"O.L."]] to let her see it <u>just before breakfast</u>. After breakfast, she asked you for a piece of Bristol board, and you gave her <u>two</u> pieces, both marked and not one as you say. The first time she brought it out <br />
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* '''nous verrons''' refers to a French song. It means "we shall see, what we shall see."<br />
* '''Bristol board''' is an uncoated, machine-finished paperboard that can be used for drawing on either side.<br />
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it was a <u>failure</u>, he says, "with the eyebrow like a leech," and it was finished only during the evening, while you were at the Club, at a dinner at which the old <u>[[Helena Petrovna Blavatsky|Upasika]]</u> would not go. And it was <u>he</u> again [[Djual Khool|G.K.]] "great artist" who had to make away with the "leech," and to correct <u>cap</u> and features, and who made it "look like <u>Master</u>" (he will insist giving me that name though he is no longer my [[chela]] in reality), since [[Morya|M.]] after spoiling it would not go to the trouble of correcting it but preferred going to sleep instead. And finally, he tells me, my making fun of the portrait notwithstanding, the likeness is good but would have been better had M. sahib not interfered with it, and he, G.K. allowed to have his own "artistic" ways. Such is his tale, and he therefore, is not satisfied with your description and so he said to Upasika who told you<br />
something quite different. Now to my notes.<br />
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* '''eyebrow like a leech''' is probably from the Gilbert & Sullivan operetta ''H.M.S. Pinafore'' that had opened in 1878 and run for 571 performances in London. The phrase is used to describe "Little Buttercup."<br />
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<center>[[Mahatma Letter No. 85a#Page 1 transcription, image, and notes|'''[1]''']]</center> <br />
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Nor do they fret me — particularly. But as they furnish our mutual friend with a good handle against us, which he is likely to use any day in that nasty way, so pre-eminently his own, I rather explain them once more — with your kind permission.<br />
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Of course, of course; it is our usual way of getting out of difficulties. Having been "invented" ourselves, we repay the inventors by inventing imaginary [[Root-Race|races]]. There are a good many things more we are charged with having invented. Well, well, well; there's one thing, at any rate, we can never be accused of inventing; and that <u>is [[Allan Octavian Hume|Mr. Hume]] himself</u>. To invent his like transcends the highest <u>[[Siddhi]]</u> powers we know of.<br />
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And now good friend, before we proceed any further, pray read <br />
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appended [[Mahatma Letter No. 85b#Page 1 transcription, image, and notes|No. [A]]]. It is time you should know us <u>as we are</u>. Only, to prove <u>to you</u>, if not to him, that we have not <u>invented</u> those [[Root-Race|races]], I will give out for your benefit that which has never been given out before. I will explain to you a whole chapter out of [[Thomas William Rhys Davids|Rhys Davids]] work on [[Buddhism]], or rather on [[Tibetan Buddhism|Lamaism]], which, in his natural ignorance he regards as a <u>corruption</u> of Buddhism! Since those gentlemen — the Orientalists — presume to give to the world their <u>soi-disant</u> translations & commentaries on our sacred books, let the [[theosophist]]s show the great ignorance of those "world" pundits, by giving the public the right doctrines & explanations of what they would regard as an absurd, fancy theory.<br />
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* '''soi-disant''' is a French expression for "self-styled." <br />
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<center>[[Mahatma Letter No. 85a#Page 3|'''[3]''']]</center><br />
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And because I admit the superficial or apparent inconsistency — and even that in the case only of one who is so thoroughly unacquainted with our doctrines as you are — is that a reason why they should be regarded as conflicting in reality? Suppose I had written in a previous letter — "the [[moon]] <u>has no</u> atmosphere" and then went on talking of other things; and told you in another letter "for the <u>moon has</u> an atmosphere of its own" etc.: no doubt but that I should stand under the charge of saying to-day <u>black</u> & to-morrow <u>white</u>. But where could a [[Kabbalah|Kabalist]] see in the two sentences a contradiction? I can assure you that he would not. For, a Kabalist <u>who knows</u> that the moon has no atmosphere answering in any respect to that of our [[Globe#Globe D|earth]], but one <u>of its own</u>, entirely different from that your men of science would call one, knows also that like the Westerns<br />
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we Easterns, and [[Occultism|Occultists]] especially, have our own ways of expressing thought as plain to us in their implied meaning as yours are to yourselves. Take for instance into your head to teach your <u>Bearer</u> astronomy. Tell him to-day — "see, how gloriously the sun is setting — see how rapidly <u>it moves</u>, how it rises and sets etc.;" and to-morrow try to impress him with the fact that the sun is comparatively motionless and that it is but our earth that loses and then again catches sight of the sun in her diurnal motion; and ten to one, if your pupil has any brains in his head, he will accuse you of flatly contradicting yourself. Would this be a proof of your ignorance of the heliocentric system? And could you be accused with anything like justice of "writing one thing to-day & denying it to-morrow," though your sense of fairness should prompt you to admit that you "can easily understand" the accusation.<br />
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Writing my letters, then, as I do, a few lines now and a few words two hours later; having to catch up the thread of the same subject, perhaps with a dozen or more interruptions between the beginning and the end, I cannot promise you anything like western accuracy.<br />
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<u>Ergo</u> — the only "victim of accident" in this case is myself. The innocent cross examination to which I am subjected by you — & that I do not object to — and the positively pre-determined purpose of catching me tripping whenever he can, on [[Allan Octavian Hume|Mr. Hume]]'s part, — a proceeding regarded as highly legal and honest in western law, but to which we, Asiatic savages, object most emphatically — has given my colleagues and [[Masters of Wisdom|Brothers]] a high opinion of my proclivities to martyrdom. In their sight I have become a kind of Indo-Tibetan Simon Stylites. Caught by the lower hook of the Simla interrogation mark and impaled on it, I see myself doomed to equilibrize upon the apex of the semicircle for fear of slipping down at every uncertain motion either backward or forward. — Such is the present position of your humble friend. Ever since I undertook the extraordinary task of teaching two grown up pupils with brains in which the methods of western science had crystallized for years; one of whom is willing enough to make room for the new iconoclastic teaching, but who, nevertheless, requires a careful handling while the other will receive nothing but on<br />
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* '''Simon Stylites''' was one of three similarly-named Greek Orthodox ascetic saints who each lived for many years on top of a pillar.<br />
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condition of grouping the subjects <u>as he wants them to group</u>, not in their natural order — I have been regarded by all our [[Chohan]]s as a lunatic. I am seriously asked whether my early association with Western "Pelings" had not made of me a half-Peling and turned me also into a "dzing-dzing" visionary. All this had been expected. I do not complain; I narrate a fact, and humbly demand credit for the same, only hoping it will not be mistaken again for a <u>subtle and tricky</u> way of getting out of a new difficulty.<br />
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<sup><font color="red">x</font></sup> Every just disembodied <u>four-fold</u> entity — whether it died a natural or violent death, from [[suicide]] or accident, mentally sane or insane, young or old, good, bad, or indifferent — loses at the instant of [[death]] all recollection, it is mentally — <u>annihilated</u>: it sleeps it's [[Ākāśa|akasic]] sleep in the [[Kāmaloka|Kama-loka]]. This state lasts from a few hours, (rarely less) days, weeks, months — sometimes to several years. All this according to the entity, to its mental status at the moment of death, to the character of its death, etc. That remembrance will return slowly and gradually toward the end of the<br />
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[[Life after Death#Period of gestation|gestation]] (to the entity or [[Ego]]), still more slowly but far more imperfectly & <u>incompletely</u> to the <u>[[Kāmaloka#Shell|shell]]</u>, and fully to the Ego at the moment of its entrance into the [[Devachan]]. And now the latter being a state determined and brought by its past life, the Ego does not fall headlong but sinks into it gradually and by easy stages. With the first dawn of that state appears that life (or rather is <u>once more</u> <u>lived over</u> by the Ego) from its first day of consciousness to its last. From the most important down to the most trifling event, all are marshalled before the spiritual eye of the Ego; only, unlike the events of real life, those of them remain only that are chosen by the new <u>liver</u> (pardon the word) clinging to certain scenes and actors, these remain <u>permanently</u> — while all the others fade away to disappear for ever, or to return to their creator — <u>the shell</u>. Now try to understand this highly important, because so highly just and retributive law, in its effects. Out of the resurrected Past <u>nothing</u> remains but what the Ego has felt <u>spiritually</u> — that was evolved by and through, and lived over by his spiritual faculties — they be <u>love</u> or <u>hatred</u>. All that I am now trying to describe is in truth <br />
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— indescribable. As no two men, not even two photographs of the same person, nor yet two leaves resemble line for line each other, so no two states in [[Devachan|Deva-Chan]] are like. Unless he be an [[adept]], who can realize such a state in his <u>periodical</u> Deva-chan — how can one be expected to form a correct picture of the same?<br />
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Therefore, there is no contradiction in saying, that the [[ego]] once reborn in the Devachan, "retains for a certain time proportionate to its earth life <u>a complete recollection</u> of his (Spiritual) life on earth." Here again the omission of the word "Spiritual" alone, produced a misunderstanding!<br />
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All those that do not slip down into the [[Moon#The Eighth Sphere|8th sphere]] — go to the Devachan. Where's the point made or the contradiction?<br />
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The Devachan <u>State</u>, I repeat, can be as little described or explained, by giving a however minute & graphic description of the state of one ego taken at random, as all the human lives collectively could be described by the "Life of Napoleon" or that of any other man. There are millions of <br />
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'''NOTES:'''<br />
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various states of happiness & misery, <u>emotional</u> states having their source in the <u>physical</u> as well as the <u>spiritual</u> faculties and senses, and only the latter surviving. An honest labourer will feel differently from an honest <u>millionaire</u>. Miss Nightingale's state will differ considerably from that of a young bride who dies before the consummation of what she regards as happiness. The two former love their families; the philanthropist — humanity; the girl centres the whole world in her future husband; the <u>melomanic</u> knows of no <u>higher</u> state of bliss & happiness than music — the most divine and <u>spiritual</u> of arts. The [[devachan]] merges from its highest into its lowest degree — by insensible gradations; while from the last step of <u>devachan</u>, the [[Ego]] will often find itself in [[Avichi|<i>Avitcha</i>]]'s faintest state, which, towards the end of the "spiritual selection" of events may become a <u>bona fide</i> "Avitcha." <font color="red">X</font> Remember, every feeling is relative. There is neither <u>good</u> nor <u>evil</u>, <u>happiness</u> nor <u>misery</u> per se. The <u>transcendent, evanescent bliss of an adulterer</u>, who by his act murders the happiness of a husband, is no less spiritually<br />
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'''NOTES:'''<br />
* '''Miss Nightingale''' refers to Florence Nightingale, an English nurse noted for her work during the Crimean War and for founding nursing schools.<br />
* '''Avitcha''' is a miswriting by the chela-amanuensis for <i>Avitchi</i>.<br />
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== Page 24 ==<br />
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born for its criminal nature. If a remorse of conscience (the latter <u>proceeding always from the [[Buddhi|6<sup>th</sup> principle]])</u> has only once been felt during the period of bliss and really spiritual love, born in the 6<sup>th</sup> & [[Manas|5<sup>th</sup>]], however polluted by the desires of the 4<sup>th</sup>, or <u>[[Kāma|Kamarupa]]</u>, — then this remorse <u>must</u> survive and <u>will accompany incessantly the scenes of pure love</u>. I need not enter into details, since a physiological expert, as I take you to be, need hardly have his imagination and intuitions prompted by a psychological observer of my sort. Search in the depths of your [[Consciousness|conscience]] and [[memory]], and try to see what are the scenes that are likely to take their firm hold upon you; when once more in their presence you find yourself <u>living them over</u> again; and that, ensnared, you will have forgotten all the rest — this letter among other things, since in the course of events it will come far later on in the panorama of your resurrected life. I have <u>no right</u> to look into your <u>past</u> life.<br />
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Whenever I may have caught glimpses of it, I have invariably turned my eyes away, for I have to deal with the <br />
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<u>present</u> [[Alfred Percy Sinnett|A. P. Sinnett]] — (also and by far more "a new invention" than the ex A.P.S.) — not with the ancient man.<br />
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Yes; <u>Love</u> and <u>Hatred</u> are the only immortal feelings; but the gradations of tones along the 7 by 7 scales of the whole key-board of life, are numberless. And, since it is those two feelings — (or, to be correct, shall I risk being misunderstood again and say those two poles of man's "[[Soul]]" which is a unity?) — that mould the future state of man, whether for <u>[[devachan]]</u> or <u>[[Avitchi|Avitcha]]</u> then the variety of such states must also be inexhaustible. And this brings us to your complaint or charge, number — <br />
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— for, having eliminated from your past life the [[Clive Rattigan|Ratigans]] and Reeds who with you have never transcended beyond the boundaries of the lower portion of your [[Manas|5<sup>th</sup> principle]] with its vehicle — the [[Kāma|<u>Kama</u>]] — what is it but the "partial remembrance" of a life? The lines marked with your <u>reddest</u> pencil are also disposed of. For how can you dispute the fact that music and harmony are <br />
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'''NOTES:'''<br />
* '''Clive Ratigan''' purchased [[The Pioneer (periodical)|''The Pioneer'']] in 1882, and the following year Sinnett left the paper where he had been employed for 11 years.<br />
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== Page 26 ==<br />
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for a Wagner, a Paganini, the King of Bavaria & so many other <u>true</u> artists and melomans, an object of the profoundest spiritual love & veneration? With your permission I will not change one word in clause 9.<br />
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Pity you have not followed your quotations with personal commentaries. I fail to comprehend in what respect you object to the word "[[dream]]"? Of course both bliss and misery are but a dream; and as they are purely spiritual they are "intensified."<br />
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Answered.<br />
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<center>[[Mahatma Letter No. 85a#Page 7|'''[12A & 12B]''']]</center><br />
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Had I but written, — when answering [[Allan Octavian Hume|Mr. Hume]]'s objections, who after statistical calculations made with the evident intention of crushing our teaching, maintained that after all [[Spiritualism|spiritualists]] were right and the majority of seance rooms spooks <u>were</u> "Spirits" — "In no case then, with the exception of [[suicide]]s and [[Kāmaloka#Shells|shells]]" — <u>and those accidents who die full of some engrossing earthly passion</u> — is there any possibility for any other, etc., etc." I would have been perfectly right and <u>pucka</u> as a "professor"? To think that, eager<br />
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== Page 27 ==<br />
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as you are to accept doctrines that contradict in some most important points physical science from first to last — you should have consented at [[Allan Octavian Hume|Mr. Hume]]'s suggestion to split hairs over a simple omission! My dear friend, permit me to remark that simple common sense ought to have whispered you that one who says one day: "<u>in no case</u> then etc.:" and a few days later denies having ever pronounced the word <u>never</u> — is not only <u>no [[adept]]</u> but must be either suffering from softening of the brain or some other "accident." "On margin I said rarely but I have not pronounced the word never" — refers to the margin of the proof of your letter N. II; that margin — or rather to avoid a fresh accusation — the piece of paper I had written upon some remarks referring to the subject and glued to the margin of your proof — you have cut out as well as the four lines of poetry. Why you have done so is known better to yourself. But the word <u>never</u> refers to that margin.<br />
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To one sin though I <u>do</u>, plead "guilty." That sin, was a very acute feeling of irritation against Mr. Hume upon receiving his triumphant statistical letter; the answer to which you found incorporated in yours when I wrote for you the materials for your answer to Mr.<br />
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Khandallawala's letter that you had sent back to [[Helena Petrovna Blavatsky|H.P.B.]] Had I not been irritated I would not have become guilty of the omission, perhaps. This now is my [[Karma]]. I had no business to feel irritated, or lose my temper; but that letter of his was I believe the seventh or the eighth of that kind received by me during that fortnight. And I must say, that our friend has the most knavish way of using his intellect in raising the most unexpected sophisms to tickle people's nerves with, that I have ever known! Under the pretext of strict logical reasoning, he will perform feigned thrusts at his antagonist — whenever unable to find a vulnerable spot, and then, caught and exposed, he will answer in the most innocent way: "Why, it is for your own good, and you ought to feel grateful! If I were an [[adept]] I would always know what my correspondent really meant," etc. etc. Being an "adept" in some small matters I do know what he really means; and that his meaning amounts to this: were we to divulge to him the whole of [[Esoteric Philosophy|our philosophy]] leaving no <u>inconsistency</u> unexplained, it would still do no good, whatever. <br />
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== Page 29 ==<br />
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For, as in the observation embodied in the Hudibrasian couplet:<br />
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"These fleas have other fleas to bite 'em,<br />
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And these — <u>their</u> fleas <u>ad infinitum</u> . . . ."<br />
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— so with his objections and arguments. Explain him one, and he will find a flaw in the explanation; satisfy him by showing that the latter was after all correct, and he will fly at the opponent for speaking too slow or too rapidly. It is an <u><span style="border-bottom: 2px double #000;">IMPOSSIBLE</u></span> task — and I give it up. Let it last until the whole breaks under its own weight. He says "I can kiss no Pope's toe," forgetting that no one has ever asked him to do so; "I can love, but I cannot worship" he tells me. <u>Gush</u> — he can love no one, and <u>nobody</u> but [[Allan Octavian Hume|A. O. Hume]], and never has. And that really, one could almost exclaim "Oh Hume, — gush is thy name!" — is shown in the following that I transcribe from one of his letters: "If for no other reason, I should love [[Morya|M.]] for his entire devotion to you — & <u>you I have always loved</u> (!). Even when most cross with you — as one always is most sensitive with those <br />
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'''NOTES:'''<br />
* '''Hudibrasian''' is a verse form of iambic tetrameter in closed couplets. The word is derived from the satiric work ''Hudibras'', a mock-heroic 17th-century narrative poem by Samuel Butler.<br />
* '''These fleas''' was a quotation from Jonathan Swift, or a similar line by Augustus de Morgan.<ref>[http://en.wikipedia.org/wiki/Ad_infinitum "''Ad infinitum''"] in Wikipedia.</ref><br />
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== Page 30 ==<br />
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one cares most about — even when I was fully persuaded you were a myth, for <u>Even then my heart yearned to you as it often does to an avowedly fictitious character</u>." A sentimental Becky Sharp writing to an imaginary lover, could hardly express her feelings better!<br />
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I will see to your scientific questions next week. I am not at home at present, but quite near to Darjeeling, in the Lamasery, the object of poor [[Helena Petrovna Blavatsky|H.P.B.]]'s longings. I thought of leaving by the end of September but find it rather difficult on account of [[Nobin K. Bannerji|Nobin]]'s boy. Most probably, also I will have to interview in my own skin the [[Helena Petrovna Blavatsky|Old Lady]] if [[Morya|M.]] brings her here. And — he has to bring her — or lose her for ever — at least, as far as the [[Triad#Physical triad|physical triad]] is concerned. And now good-bye, I ask you again — do not frighten my little man; he may prove useful to you some day — only do not forget — <u>he is but an appearance</u>.<br />
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Yours,<br />
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[[Koot Hoomi|K. H.]]<br />
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'''NOTES:'''<br />
* '''Becky Sharp''' is the anti-heroine of W. M. Thackeray's satirical novel ''Vanity Fair'' (1847–48).<br />
* '''my little man''' refers to [[Babaji]], who would "lend" his body to [[Gwala K. Deb]] (whose mystical name was [[Dharbagiri Nath]]), a [[chela]] of Master K.H.<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 2. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:<br />
<blockquote><br />
ML-24B is on 8 folded sheets about 5": x 8" <nowiki>[</nowiki>12.7 x 20.3 cm<nowiki>]</nowiki>, on all sides in KH script and sepia 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), 143.</ref><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._81&diff=12070Mahatma Letter No. 812013-07-27T02:17:25Z<p>Jacques Mahnich: /* Page 7 */</p>
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<div>[[Category:ML from Koot Hoomi]]<br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. P. Sinnett]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = Autumn 1882 <br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = unknown<br />
| receivedat = [[Simla, India]] <br />
| vialocation = none<br />
}}<br />
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'''This is Letter No. 52 in Barker numbering.''' See below for [[Mahatma Letter No. 81#Context and background|Context and background]].<br />
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<big>[[Mahatma Letter No. 80|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}<br />
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== Cover sheet ==<br />
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Received Simla, Autumn, 1882.<br />
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== Page 1 transcription, image, and notes ==<br />
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There is nothing "below the surface," my faithful friend — absolutely nothing. [[Allan Octavian Hume|Hume]] is simply furiously jealous of anyone who received, or is likely to receive any information, favours (?) attention, or anything of the sort, emanating from us. The word "jealous" is ridiculous, but correct unless we call it envious, which is still worse. He believes himself wronged, because he fails to become our sole centre of attraction; he attitudinizes before himself and feels maddened to fury in finding no one who would admire him; writes out a [[Hebrew]] passage which means in [[Eliphas Levi|Eliphas Levi's]] book as I have rendered it, and failing to catch me in a new contradiction, for the purpose of which he went to the trouble of quoting it, he impresses himself with the illusion that he is "far more of an Adwaitee" than either [[Morya|M.]] or myself ever were (an easy thing to prove since we never were Adwaitees). And writes an abusive letter directed against our system and ourselves to the [[Helena Petrovna Blavatsky|O.L.]] by way of soothing his feelings.<br />
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Are you really so generous as not to have suspected long ago the whole truth? Did I not warn you; and is it possible that you should not have perceived that he will never allow even an [[adept]] to know more or better than himself!; that his was a false humility; that he is an actor, who enacts a part for his own benefit, regardless of the pleasure or displeasure of his audience though when the latter is manifested to the slightest degree, he<br />
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'''NOTES:'''<br />
* '''Adwaitee''' is a believer in [[Advaita Vedanta]], a nondualistic school of Indian thought.<br />
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turns round, concealing admirably his rage and hisses and spits internally. Every time I contradict and prove him wrong, — whether in a question of [[Tibetan]] terms, or in any other trifle, the record he keeps against me swells, and he comes out with some new accusation. It is idle, my dear brother, to be always repeating that there are, nor can there be any contradictions in what was given to you. There may be inaccuracy of expression, or incompleteness of detail; but to accuse us of blundering is really too funny. I have asked you several times to make notes and to send them to me, but neither [[Allan Octavian Hume|Mr. Hume]] nor you have thought of doing it; and indeed, I have very little time to explore back letters, compare notes, look into your heads, etc.<br />
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I confess my ignorance, in one thing at any rate. I am perfectly at a loss to understand why the expression used by me with regard to [[Helena Petrovna Blavatsky|H.P.B.]]'s answer to [[C. C. Massey|C.C.M.]] should have so shocked you; and why you should object to my "exercising my ingenuity"? If, perchance, you give it another meaning than I do, then we are again both at sea — faut de s'entendre. Put yourself for a moment in my place, and see whether you would not have to exercise all the ingenuity you had at your command, in a case like that between C.C.M. and H.P.B. In reality, there is no contradiction between that passage in [[Isis Unveiled (book)|Isis]] and our later teaching; to anyone, who never heard of the<br />
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'''NOTES:'''<br />
* '''faut[[e]] de s'entendre''' means "for lack of agreement".<br />
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== Page 3 ==<br />
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[[principle|seven principles]] — constantly referred to in [[Isis Unveiled (book)|Isis]] as a trinity, without any more explanation — there certainly appeared to be as good a contradiction as could be. "You will write so and so, give so far, and no more" — she was constantly told by us, when writing her book. It was at the very beginning of a new [[Law of Cycles|cycle]], in days when neither [[Christianity|Christians]] nor [[Spiritualism|Spiritualists]] ever thought of, let alone mentioned, more than two principles in man — [[Sthūla-śarīra|body]] and [[Soul]], which they called [[Spirit]]. If you had time to refer to the spiritualistic literature of that day, you would find that with the [[phenomena]]lists as with the Christians, Soul and Spirit were synonymous. It was [[Helena Petrovna Blavatsky|H.P.B.]], who, acting under the orders of [[Atrya]] (one whom you do not know) was the first to explain in the Spiritualist the difference there was between [[psyche]] and [[nous]], [[nefesh]] and [[ruach]] — Soul and Spirit. She had to bring the whole arsenal of proofs with her, quotations from Paul and [[Plato]], from Plutarch and James, etc. before the Spiritualists admitted that the [[theosophist]]s were right. It was then that she was ordered to write Isis — just a year after the [[Theosophical Society|Society]] had been founded. And, as there happened such a war over it, endless polemics and objections to the effect that there could not be in man two souls — we thought it was<br />
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'''NOTES:'''<br />
* '''Atrya''' is the name of one of the [[Masters of Wisdom|Masters]] belonging to the [[Brotherhood of Adepts#The Egyptian Brotherhood of Luxor|Egyptian Brotherhood]].<br />
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== Page 4 ==<br />
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premature to give the public more than they could possibly assimilate, and before they had digested the "two souls"; — and thus the further sub-division of the trinity into [[Human Constitution|7 principles]] was left unmentioned in [[Isis Unveiled (book)|Isis]]. And is it because she obeyed our orders, and wrote, purposely veiling some of her facts — that now, when we think the time has arrived to give most of, if not the whole truth — that she has to be left in the lurch? Would I, or any of us, ever leave her as a target for the [[Spiritualism|Spiritualists]] to shoot at, and laugh at the contradictions when these were entirely apparent, and proceeded but from their own ignorance of the whole truth; a truth they would not listen to, nor will they accept it even now, except under protest and with the greatest reservations? Certainly not. And when I use the word "ingenuity" — that may be an American slang expression for all I know, and that I suspect has with the English another meaning — I meant neither "cunning" nor anything like a "dodge," but simply to show the difficulty I had to labour under, to explain the right meaning with an endless and clumsy paragraph before me, that insisted upon non-[[reincarnation]] without inserting one word in it to show that<br />
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'''NOTES:'''<br />
*<br />
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== Page 5 ==<br />
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the latter had reference but to the [[Soul#Animal soul|animal soul]], not [[Spirit]], to the astral, not the Spiritual [[monad]].<br />
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Will you kindly explain to me at the first opportunity what you mean by referring to my expression as "an unhappy phrase"? If you asked a friend to draw for the [[The Pioneer (periodical)|Pioneer]] a cow, and that friend starting with the intention of reproducing a cow would owing to his inability in drawing sketch instead an ox or a buffalo, and the engraving would so appear — perhaps, because you were crowded with other work, and had no time to perceive the short-comings — would you not "exercise your ingenuity" and try your best to set the readers right, to prove to them that in truth a cow was meant by the artist: and confessing your friend's inability, do whatever you could, at the same time, to screen him from unmerited humiliation? Yes, you are right. [[Allan Octavian Hume|H.]] has neither delicacy of perception and feeling, nor any real, genuine kindness of heart. He is one to sacrifice his own family, those nearest and dearest to him (if there are such for him, something I doubt) — for any whim of his own; and he would be the first to allow a hecatomb of victims if he needed one drop of blood; to insist upon the advisability of Sutee if it were the only thing that would keep him warm, help his benumbed fingers to do their work, and he diligently writing a treatise upon some philanthropic subject during that time and sing sincerely "Hosanna" to himself in his own thought. Exaggeration, you think? Not so; for you have no conception of<br />
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'''NOTES:'''<br />
* '''Sutee''' or '''suttee''' is the Hindu practice of a widow sacrificing herself by burning alive in her husband's funeral pyre.<br />
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== Page 6 ==<br />
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the potential selfishness there is in him; of the cruel, remorseless egotism he brought back with him from his last incarnation — a selfishness and egotism which remained latent only owing to the uncongenial soil of the sphere he is in, of his social status and education — and we have. Can you believe he wrote his famous article in the [[The Theosophist (periodical)|Theosophist]] simply for the reason he gives you — to help breaking the unavoidable fall? to save the situation, and by answering Davidson and [[C. C. Massey|C.C.M.]], etc. to make the work — of answering in the future and reconciling the contradictions in the past — easier? Not at all. If, he sacrifices in it remorselessly [[Helena Petrovna Blavatsky|H.P.B.]], and the author of the Review of the [[The Perfect Way (book)|"Perfect Way"]], and shows the [[Masters of Wisdom|"Brothers"]] as inferior in intelligence to the "educated European gentlemen," and devoid of any correct notions about honesty or right and wrong — in the European sense — selfish and cold, stubborn and domineering — it is not at all because he cares one button for either of you, least of all for the [[Theosophical Society|Society]]; but simply because in view of certain possible events, that he is too highly intelligent not to have fore-shadowed in his mind — he wants to screen himself; to be the only one to come out unscarred if not immaculate in case of a crush, and to dance, if need be, the "death dance" of the Maccabreans over the prostrate body of the T.S. rather than risk one little finger of [[Allan Octavian Hume|the great Simla "I am"]] to be sneered at. Knowing him as we do, we say that Mr. Hume is at perfect liberty to quote the "unhappy phrase" as many times a day as his breath will allow him to, if it can in any way soothe his ruffled feelings. And, it is just because [[Morya]] saw through him as plainly as I see my<br />
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'''NOTES:'''<br />
* '''his famous article in The Theosophist''' refers to the article ''"C.C.M." and "Isis Unveiled"'' published in [[The Theosophist (periodical)|''The Theosophist'']] in Sept., 1882, pp. 324-326. Click [http://books.google.com/books?id=HonldmjaWK0C&pg=PA324&lpg=PA324&dq=%22C.C.M.+and+Isis+Unveiled%22+The+Theosophist&source=bl&ots=Cot2WJh2rd&sig=u9f7GRyUxcrjDRjsWzHSMwDZkPc&hl=en&sa=X&ei=lntMUYi_B8rN2QW304H4CA&ved=0CEkQ6AEwBA#v=onepage&q=%22C.C.M.%20and%20Isis%20Unveiled%22%20The%20Theosophist&f=false# here] to read the article.<br />
* '''Davidson''' refers to an ornithologist who worked for [[Allan Octavian Hume|A. O. Hume]] as a private secretary.<br />
* '''the Review of the The Perfect Way''' was anonymously published in two installments in ''The Theosophist'', in May and June 1882.<br />
* '''"death dance" of the Maccabreans''' refers to the Danse Macabre or Dance of Death, a medieval allegory on the universality of death.<br />
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== Page 7 ==<br />
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writing before me, that he allowed the "sell" as you call it. Nay more; for the things are so prepared, that in the case the [[Simla Eclectic Theosophical Society|"Eclectic"]] has to sink, — he will be the only one to go down with it; the only one laughed at, and thus his selfishness and carefully prepared plans will prove of no avail. Believing he knew better than I did, he was kind and considerate enough to add his explanations to mine in [[Helena Petrovna Blavatsky|H.P.B.]]'s answer to [[C. C. Massey|C.C.M]] — and with the exception of [[Karma]] — that he explained correctly enough — made a mess of the rest. And now, the first time I contradict what he says in his article, he will turn round in fury and express his disgust at what he will call my (not his) contradictions. I am sorry to have to — what will appear to you — denounce him. But I must draw your attention to the fact, that nine times out of ten, when he accuses me of having entirely misconceived his meaning — he says, what anyone has a right to regard as a deliberate falsehood. The instance of [[Eliphas Levi|E. Levi's]] אֶהְיֶה אֲשֶׁר אֶהְיֶה — is a good instance. In order to prove me at fault, he had to become an [[Advaita Vedanta|Adwaitee]] and deny his "moral Governor and Ruler of the Universe," by throwing him overboard "for the last 20 years." This is not honest, my friend, and I do not see any help for it. For who can prove — when he says that the arguments embodied in his letters to me were not the expressions of his own personal belief and opinions, but brought forward simply to answer the probable objections of a theistic public — that it is no better than cheating? With such an intellectual acrobat, ever ready to perform the "grand trapeze" whether in reference to what he states verbally, or — puts on paper even we have to appear beaten. For the latter we care very little<br />
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'''NOTES:'''<br />
* '''אֶהְיֶה אֲשֶׁר אֶהְיֶה''' is the Hebrew for the phrase "I am that I am".<br />
* '''grand trapèze''' is a highly dangerous figure performed in circus where acrobats are flying from one moving trapeze to another one, with no safety net.<br />
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== Page 8 ==<br />
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personally. But then he is ever ready to crow victory in his private letters, and even in print. He is willing that we should exist — he is too clever to risk at this hour being caught in a want of sagacity, since he knows through correspondents who are dead against [[Founders#The Founders|the "Founders"]] of the actual existence of our [[Brotherhood of Adepts|Brotherhood]] — but, he will never submit to the recognition of such powers or knowledge in us, as would render his unasked advice and interference as ridiculous as they are useless; — and he works on that line.<br />
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I had no right to suppress the "offensive" article — as you call it, for several reasons. Having allowed our name to be connected with the [[Theosophical Society|T.S.]] and ourselves dragged into publicity, we have to suffer (the verb, a simple figure of speech if you please) — as [[Henry Steel Olcott|Olcott]] would put it "the penalty of our greatness." We must permit the expression of every opinion whether benevolent or malevolent; to feel ourselves picked to pieces — one day; "preached" — on the following, worshipped — on the next; and — trampled down in the mud — on the fourth. Reason No. 2 — the [[Maha Chohan|Chohan]] has so ordained it. And with him this means fresh developments, unexpected results, and DANGER, I am afraid. The two names that you find heading the signatures of the 12 [[chela]]s who protest, belong to the confidential chelas of the Chohan himself. In this direction there is no more hope for [[Allan Octavian Hume|Mr. Hume]] — ''consummatum est''. He has overdone the thing, and, I will never have any more opportunities of pronouncing his name before our venerable chief. On the other hand, the denunciation has done good. The Chohan gave orders that the young Tyotirmoy — a lad of 14, the son of [[Nobin K. Banerjee|Babu Nobin]]<br />
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'''NOTES:'''<br />
* '''The two names''' in 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) are "Deva Muni" and "Paramahansa Shub-Tung". The ten other chelas, all members of the [[Theosophical Society]], were [[T. Subba Row]], [[Dharbagiri Nath]], [[S. Ramaswamier]], [[Gwala K. Deb|Guala K. Deb]], [[Nobin K. Banerjee]], [[T. T. Gurudas]], [[Bhola Deva Sarma]], [[S. T. Krishnama Charya|S. T. K.....chary]], [[Gargya Deva]], and [[Damodar K. Mavalankar]].<br />
* '''consummatum est''' is Latin for "It is finished." Jesus Christ is quoted as saying this phrase when he was dying upon the cross.<br />
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[[Nobin K. Banerjee|Banerjee]] whom you know — should be accepted as a [[chela|pupil]] in one of our lamaseries near Chamto-Dong about 100 miles off Tchigadze, and his sister, a virgin Yogini of 18, at the female monastery of Palli. Thus, [[Founders#The Founders|the Founders]] will have two witnesses in good time, and will not depend upon the caprice of [[Allan Octavian Hume|Mr. Hume]] to kill and resurrect us at pleasure. As to proving whether we do, or do not know more of the mysteries of nature than your men of Science and your theologians do, it rests with you and those you will select to help you in the important task.<br />
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I hope, my dear friend, that you will undertake to impress upon Mr. Hume the following facts: — Though the work done by him for the [[Theosophical Society|Society]] would become ultimately most important, and that it might have borne the most useful fruits, yet his denunciatory article has nigh upset the labour done by him. People will now regard him more than ever a lunatic — [[Hinduism|Hindu]] members will blame him for years, and our chelas can never be made to look upon him but in the light of a iconoclast, a haughty intruder, incapable of any gratitude, hence — unfit to be one of them. This you must give out as your personal opinion — of course not unless it meets your own views, and may be given as the expression of your real feelings in the matter — for I, personally am ordered not to break with him until the day of the crisis comes. If he desires to retain his official position in the [[Simla Eclectic Theosophical Society|Eclectic]], help<br />
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'''NOTES:'''<br />
* '''Tchigadze''' (officially Xigazê, also spelled Shigatse) is the second largest city in the Tibet.<br />
* '''Yogini''' is a female practitioner of yoga.<br />
* '''his denunciatory article'''; see note on [[Mahatma Letter No. 81#Page 6|Page 6]]<br />
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him to do so. If not, I beg you most urgently to accept the position of President yourself. But I leave all this to your tact and discretion. Let him also know that the Protest of the [[Chela]]s is no work of ours, but the result of a positive order emanating from the [[Chohan]]. The Protest was received at the Headquarters, two hours before the postman brought the famous article, and telegrams were received from several chelas in India on the same day. Together with the foot-note sent by [[Djual Khool|Djual Khoul]] to be appended to [[William Oxley|W. Oxley's]] article the [[The Theosophist (periodical)|September Number]] is calculated to create a certain sensation among the mystics of England and America not only among our Hindus. The [[Masters of Wisdom|"Brothers"]] question is kept up pretty alive, and may bear its fruit. [[Allan Octavian Hume|Mr. Hume]]'s graphic pen spurts under the mask of philanthropy, the bitterest gall, assailing us with weapons which for being represented or rather imagined as lawful and legitimate, and used for the most honest of purposes — wield by turns ridicule and abuse. And, yet he has so preserved the semblance of a sincere belief in our knowledge, that we are more than likely to be thenceforth remembered as he has painted us, and not as in reality we are. What I once said of him, I maintain. He may, outwardly, sometimes sincerely forgive, he can never forget. He is that which Johnson is said to have much admired, "a good hater."<br />
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Oh, my friend, with all your faults, and your rather too lively past, how much, how immeasureably much higher you stand in our sight than our "I am," with all his high "splendid mental capacity," and outwardly pathetic nature concealing the inward<br />
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'''NOTES:'''<br />
* '''the Protest of the Chelas'''; see note on [[Mahatma Letter No. 81#Page 8|Page 8]]<br />
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absence of anything like real feeling and heart!<br />
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[[Morya|M.]] wants me to tell you that he refuses most decidedly to take any precaution of the nature you suggest. He despises [[[[Allan Octavian Hume|H.]] thoroughly; yet in a case of any real danger would be the first to protect him for the pains and labour given by him for the [[Theosophical Society|T.S.]] He says that in case H. comes to know of his ridiculous blunder, he will be ready to prove to others the existence of [[Siddhis|occult powers]], but will not leave H. one leg to stand upon. His punishment must be allowed to be complete or else it will have no effect upon him, and he will only retaliate upon innocent victims. H. has shown us to the world as dishonest and lying, before he ever had one single undeniable proof that we were that, and that he was justified in his denunciation by even an appearance, a semblance of dishonesty. If H. chooses to-morrow to represent us as murderers M. will try to raise a [[Māyā|maya]] to make the words good, and then destroy it, and show him a calumniator. I am afraid he is right, from the standpoint of our rules and customs. They are anti-European, I confess. With the exception of the telegram, M. never wrote [[Edmond W. Fern|Fern]] but one letter, the five or six other letters in his handwriting emanating from the [[Dugpa]] who has charge of Fern. He hopes that you will not spoil his work, and that you will ever remain a loyal and true friend to him, as he will be one to you. Fern will never repeat any experiment a la napkin, for the simple reason that he will be trusted with no more letters.<br />
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'''NOTES:'''<br />
* '''maya''' refers to illusion.<br />
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== Page 12 ==<br />
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I have received a letter from [[Colonel Chesney]] and will answer it in a few days with a young [[chela]] who will deliver it to your care with my respectful greeting. Do not frighten the boy. He is ordered to answer all the questions he can answer, but no more. From Simla he will proceed to Budda Guya and Bombay, on business, and will be back home about November.<br />
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With sincere friendship,<br />
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Yours,<br />
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[[Koot Hoomi|K. H.]]<br />
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'''NOTES:'''<br />
* '''Budda Guya'''. Although these two words are not clearly decipherable, they seem to refer to Bodh Gaya, the site of the Buddha's enlightenment.<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 3. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:<br />
<blockquote><br />
On both sides of six sheets of thin white paper in dark blue ink. Toward the end, one page is in blue pencil, but the letter is continued in blue ink on the back. Fine lettering.<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), 137.</ref><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._81&diff=12069Mahatma Letter No. 812013-07-27T02:03:58Z<p>Jacques Mahnich: /* Page 2 */</p>
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<div>[[Category:ML from Koot Hoomi]]<br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. P. Sinnett]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = Autumn 1882 <br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = unknown<br />
| receivedat = [[Simla, India]] <br />
| vialocation = none<br />
}}<br />
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'''This is Letter No. 52 in Barker numbering.''' See below for [[Mahatma Letter No. 81#Context and background|Context and background]].<br />
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<big>[[Mahatma Letter No. 78|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}<br />
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== Cover sheet ==<br />
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Received Simla, Autumn, 1882.<br />
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'''NOTES:'''<br />
*<br />
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== Page 1 transcription, image, and notes ==<br />
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There is nothing "below the surface," my faithful friend — absolutely nothing. [[Allan Octavian Hume|Hume]] is simply furiously jealous of anyone who received, or is likely to receive any information, favours (?) attention, or anything of the sort, emanating from us. The word "jealous" is ridiculous, but correct unless we call it envious, which is still worse. He believes himself wronged, because he fails to become our sole centre of attraction; he attitudinizes before himself and feels maddened to fury in finding no one who would admire him; writes out a [[Hebrew]] passage which means in [[Eliphas Levi|Eliphas Levi's]] book as I have rendered it, and failing to catch me in a new contradiction, for the purpose of which he went to the trouble of quoting it, he impresses himself with the illusion that he is "far more of an Adwaitee" than either [[Morya|M.]] or myself ever were (an easy thing to prove since we never were Adwaitees). And writes an abusive letter directed against our system and ourselves to the [[Helena Petrovna Blavatsky|O.L.]] by way of soothing his feelings.<br />
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Are you really so generous as not to have suspected long ago the whole truth? Did I not warn you; and is it possible that you should not have perceived that he will never allow even an [[adept]] to know more or better than himself!; that his was a false humility; that he is an actor, who enacts a part for his own benefit, regardless of the pleasure or displeasure of his audience though when the latter is manifested to the slightest degree, he<br />
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'''NOTES:'''<br />
* '''Adwaitee''' is a believer in [[Advaita Vedanta]], a nondualistic school of Indian thought.<br />
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== Page 2 ==<br />
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turns round, concealing admirably his rage and hisses and spits internally. Every time I contradict and prove him wrong, — whether in a question of [[Tibetan]] terms, or in any other trifle, the record he keeps against me swells, and he comes out with some new accusation. It is idle, my dear brother, to be always repeating that there are, nor can there be any contradictions in what was given to you. There may be inaccuracy of expression, or incompleteness of detail; but to accuse us of blundering is really too funny. I have asked you several times to make notes and to send them to me, but neither [[Allan Octavian Hume|Mr. Hume]] nor you have thought of doing it; and indeed, I have very little time to explore back letters, compare notes, look into your heads, etc.<br />
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I confess my ignorance, in one thing at any rate. I am perfectly at a loss to understand why the expression used by me with regard to [[Helena Petrovna Blavatsky|H.P.B.]]'s answer to [[C. C. Massey|C.C.M.]] should have so shocked you; and why you should object to my "exercising my ingenuity"? If, perchance, you give it another meaning than I do, then we are again both at sea — faut de s'entendre. Put yourself for a moment in my place, and see whether you would not have to exercise all the ingenuity you had at your command, in a case like that between C.C.M. and H.P.B. In reality, there is no contradiction between that passage in [[Isis Unveiled (book)|Isis]] and our later teaching; to anyone, who never heard of the<br />
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'''NOTES:'''<br />
* '''faut[[e]] de s'entendre''' means "for lack of agreement".<br />
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== Page 3 ==<br />
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[[principle|seven principles]] — constantly referred to in [[Isis Unveiled (book)|Isis]] as a trinity, without any more explanation — there certainly appeared to be as good a contradiction as could be. "You will write so and so, give so far, and no more" — she was constantly told by us, when writing her book. It was at the very beginning of a new [[Law of Cycles|cycle]], in days when neither [[Christianity|Christians]] nor [[Spiritualism|Spiritualists]] ever thought of, let alone mentioned, more than two principles in man — [[Sthūla-śarīra|body]] and [[Soul]], which they called [[Spirit]]. If you had time to refer to the spiritualistic literature of that day, you would find that with the [[phenomena]]lists as with the Christians, Soul and Spirit were synonymous. It was [[Helena Petrovna Blavatsky|H.P.B.]], who, acting under the orders of [[Atrya]] (one whom you do not know) was the first to explain in the Spiritualist the difference there was between [[psyche]] and [[nous]], [[nefesh]] and [[ruach]] — Soul and Spirit. She had to bring the whole arsenal of proofs with her, quotations from Paul and [[Plato]], from Plutarch and James, etc. before the Spiritualists admitted that the [[theosophist]]s were right. It was then that she was ordered to write Isis — just a year after the [[Theosophical Society|Society]] had been founded. And, as there happened such a war over it, endless polemics and objections to the effect that there could not be in man two souls — we thought it was<br />
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'''NOTES:'''<br />
* '''Atrya''' is the name of one of the [[Masters of Wisdom|Masters]] belonging to the [[Brotherhood of Adepts#The Egyptian Brotherhood of Luxor|Egyptian Brotherhood]].<br />
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premature to give the public more than they could possibly assimilate, and before they had digested the "two souls"; — and thus the further sub-division of the trinity into [[Human Constitution|7 principles]] was left unmentioned in [[Isis Unveiled (book)|Isis]]. And is it because she obeyed our orders, and wrote, purposely veiling some of her facts — that now, when we think the time has arrived to give most of, if not the whole truth — that she has to be left in the lurch? Would I, or any of us, ever leave her as a target for the [[Spiritualism|Spiritualists]] to shoot at, and laugh at the contradictions when these were entirely apparent, and proceeded but from their own ignorance of the whole truth; a truth they would not listen to, nor will they accept it even now, except under protest and with the greatest reservations? Certainly not. And when I use the word "ingenuity" — that may be an American slang expression for all I know, and that I suspect has with the English another meaning — I meant neither "cunning" nor anything like a "dodge," but simply to show the difficulty I had to labour under, to explain the right meaning with an endless and clumsy paragraph before me, that insisted upon non-[[reincarnation]] without inserting one word in it to show that<br />
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'''NOTES:'''<br />
*<br />
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the latter had reference but to the [[Soul#Animal soul|animal soul]], not [[Spirit]], to the astral, not the Spiritual [[monad]].<br />
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Will you kindly explain to me at the first opportunity what you mean by referring to my expression as "an unhappy phrase"? If you asked a friend to draw for the [[The Pioneer (periodical)|Pioneer]] a cow, and that friend starting with the intention of reproducing a cow would owing to his inability in drawing sketch instead an ox or a buffalo, and the engraving would so appear — perhaps, because you were crowded with other work, and had no time to perceive the short-comings — would you not "exercise your ingenuity" and try your best to set the readers right, to prove to them that in truth a cow was meant by the artist: and confessing your friend's inability, do whatever you could, at the same time, to screen him from unmerited humiliation? Yes, you are right. [[Allan Octavian Hume|H.]] has neither delicacy of perception and feeling, nor any real, genuine kindness of heart. He is one to sacrifice his own family, those nearest and dearest to him (if there are such for him, something I doubt) — for any whim of his own; and he would be the first to allow a hecatomb of victims if he needed one drop of blood; to insist upon the advisability of Sutee if it were the only thing that would keep him warm, help his benumbed fingers to do their work, and he diligently writing a treatise upon some philanthropic subject during that time and sing sincerely "Hosanna" to himself in his own thought. Exaggeration, you think? Not so; for you have no conception of<br />
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'''NOTES:'''<br />
* '''Sutee''' or '''suttee''' is the Hindu practice of a widow sacrificing herself by burning alive in her husband's funeral pyre.<br />
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== Page 6 ==<br />
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the potential selfishness there is in him; of the cruel, remorseless egotism he brought back with him from his last incarnation — a selfishness and egotism which remained latent only owing to the uncongenial soil of the sphere he is in, of his social status and education — and we have. Can you believe he wrote his famous article in the [[The Theosophist (periodical)|Theosophist]] simply for the reason he gives you — to help breaking the unavoidable fall? to save the situation, and by answering Davidson and [[C. C. Massey|C.C.M.]], etc. to make the work — of answering in the future and reconciling the contradictions in the past — easier? Not at all. If, he sacrifices in it remorselessly [[Helena Petrovna Blavatsky|H.P.B.]], and the author of the Review of the [[The Perfect Way (book)|"Perfect Way"]], and shows the [[Masters of Wisdom|"Brothers"]] as inferior in intelligence to the "educated European gentlemen," and devoid of any correct notions about honesty or right and wrong — in the European sense — selfish and cold, stubborn and domineering — it is not at all because he cares one button for either of you, least of all for the [[Theosophical Society|Society]]; but simply because in view of certain possible events, that he is too highly intelligent not to have fore-shadowed in his mind — he wants to screen himself; to be the only one to come out unscarred if not immaculate in case of a crush, and to dance, if need be, the "death dance" of the Maccabreans over the prostrate body of the T.S. rather than risk one little finger of [[Allan Octavian Hume|the great Simla "I am"]] to be sneered at. Knowing him as we do, we say that Mr. Hume is at perfect liberty to quote the "unhappy phrase" as many times a day as his breath will allow him to, if it can in any way soothe his ruffled feelings. And, it is just because [[Morya]] saw through him as plainly as I see my<br />
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'''NOTES:'''<br />
* '''his famous article in The Theosophist''' refers to the article ''"C.C.M." and "Isis Unveiled"'' published in [[The Theosophist (periodical)|''The Theosophist'']] in Sept., 1882, pp. 324-326. Click [http://books.google.com/books?id=HonldmjaWK0C&pg=PA324&lpg=PA324&dq=%22C.C.M.+and+Isis+Unveiled%22+The+Theosophist&source=bl&ots=Cot2WJh2rd&sig=u9f7GRyUxcrjDRjsWzHSMwDZkPc&hl=en&sa=X&ei=lntMUYi_B8rN2QW304H4CA&ved=0CEkQ6AEwBA#v=onepage&q=%22C.C.M.%20and%20Isis%20Unveiled%22%20The%20Theosophist&f=false# here] to read the article.<br />
* '''Davidson''' refers to an ornithologist who worked for [[Allan Octavian Hume|A. O. Hume]] as a private secretary.<br />
* '''the Review of the The Perfect Way''' was anonymously published in two installments in ''The Theosophist'', in May and June 1882.<br />
* '''"death dance" of the Maccabreans''' refers to the Danse Macabre or Dance of Death, a medieval allegory on the universality of death.<br />
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== Page 7 ==<br />
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writing before me, that he allowed the "sell" as you call it. Nay more; for the things are so prepared, that in the case the [[Simla Eclectic Theosophical Society|"Eclectic"]] has to sink, — he will be the only one to go down with it; the only one laughed at, and thus his selfishness and carefully prepared plans will prove of no avail. Believing he knew better than I did, he was kind and considerate enough to add his explanations to mine in [[Helena Petrovna Blavatsky|H.P.B.]]'s answer to [[C. C. Massey|C.C.M]] — and with the exception of [[Karma]] — that he explained correctly enough — made a mess of the rest. And now, the first time I contradict what he says in his article, he will turn round in fury and express his disgust at what he will call my (not his) contradictions. I am sorry to have to — what will appear to you — denounce him. But I must draw your attention to the fact, that nine times out of ten, when he accuses me of having entirely misconceived his meaning — he says, what anyone has a right to regard as a deliberate falsehood. The instance of [[Eliphas Levi|E. Levi's]] אֶהְיֶה אֲשֶׁר אֶהְיֶה — is a good instance. In order to prove me at fault, he had to become an [[Advaita Vedanta|Adwaitee]] and deny his "moral Governor and Ruler of the Universe," by throwing him overboard "for the last 20 years." This is not honest, my friend, and I do not see any help for it. For who can prove — when he says that the arguments embodied in his letters to me were not the expressions of his own personal belief and opinions, but brought forward simply to answer the probable objections of a theistic public — that it is no better than cheating? With such an intellectual acrobat, ever ready to perform the "grand trapeze" whether in reference to what he states verbally, or — puts on paper even we have to appear beaten. For the latter we care very little<br />
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'''NOTES:'''<br />
* '''אֶהְיֶה אֲשֶׁר אֶהְיֶה''' is the Hebrew for the phrase "I am that I am".<br />
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== Page 8 ==<br />
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personally. But then he is ever ready to crow victory in his private letters, and even in print. He is willing that we should exist — he is too clever to risk at this hour being caught in a want of sagacity, since he knows through correspondents who are dead against [[Founders#The Founders|the "Founders"]] of the actual existence of our [[Brotherhood of Adepts|Brotherhood]] — but, he will never submit to the recognition of such powers or knowledge in us, as would render his unasked advice and interference as ridiculous as they are useless; — and he works on that line.<br />
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I had no right to suppress the "offensive" article — as you call it, for several reasons. Having allowed our name to be connected with the [[Theosophical Society|T.S.]] and ourselves dragged into publicity, we have to suffer (the verb, a simple figure of speech if you please) — as [[Henry Steel Olcott|Olcott]] would put it "the penalty of our greatness." We must permit the expression of every opinion whether benevolent or malevolent; to feel ourselves picked to pieces — one day; "preached" — on the following, worshipped — on the next; and — trampled down in the mud — on the fourth. Reason No. 2 — the [[Maha Chohan|Chohan]] has so ordained it. And with him this means fresh developments, unexpected results, and DANGER, I am afraid. The two names that you find heading the signatures of the 12 [[chela]]s who protest, belong to the confidential chelas of the Chohan himself. In this direction there is no more hope for [[Allan Octavian Hume|Mr. Hume]] — ''consummatum est''. He has overdone the thing, and, I will never have any more opportunities of pronouncing his name before our venerable chief. On the other hand, the denunciation has done good. The Chohan gave orders that the young Tyotirmoy — a lad of 14, the son of [[Nobin K. Banerjee|Babu Nobin]]<br />
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'''NOTES:'''<br />
* '''The two names''' in 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) are "Deva Muni" and "Paramahansa Shub-Tung". The ten other chelas, all members of the [[Theosophical Society]], were [[T. Subba Row]], [[Dharbagiri Nath]], [[S. Ramaswamier]], [[Gwala K. Deb|Guala K. Deb]], [[Nobin K. Banerjee]], [[T. T. Gurudas]], [[Bhola Deva Sarma]], [[S. T. Krishnama Charya|S. T. K.....chary]], [[Gargya Deva]], and [[Damodar K. Mavalankar]].<br />
* '''consummatum est''' is Latin for "It is finished." Jesus Christ is quoted as saying this phrase when he was dying upon the cross.<br />
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[[Nobin K. Banerjee|Banerjee]] whom you know — should be accepted as a [[chela|pupil]] in one of our lamaseries near Chamto-Dong about 100 miles off Tchigadze, and his sister, a virgin Yogini of 18, at the female monastery of Palli. Thus, [[Founders#The Founders|the Founders]] will have two witnesses in good time, and will not depend upon the caprice of [[Allan Octavian Hume|Mr. Hume]] to kill and resurrect us at pleasure. As to proving whether we do, or do not know more of the mysteries of nature than your men of Science and your theologians do, it rests with you and those you will select to help you in the important task.<br />
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I hope, my dear friend, that you will undertake to impress upon Mr. Hume the following facts: — Though the work done by him for the [[Theosophical Society|Society]] would become ultimately most important, and that it might have borne the most useful fruits, yet his denunciatory article has nigh upset the labour done by him. People will now regard him more than ever a lunatic — [[Hinduism|Hindu]] members will blame him for years, and our chelas can never be made to look upon him but in the light of a iconoclast, a haughty intruder, incapable of any gratitude, hence — unfit to be one of them. This you must give out as your personal opinion — of course not unless it meets your own views, and may be given as the expression of your real feelings in the matter — for I, personally am ordered not to break with him until the day of the crisis comes. If he desires to retain his official position in the [[Simla Eclectic Theosophical Society|Eclectic]], help<br />
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'''NOTES:'''<br />
* '''Tchigadze''' (officially Xigazê, also spelled Shigatse) is the second largest city in the Tibet.<br />
* '''Yogini''' is a female practitioner of yoga.<br />
* '''his denunciatory article'''; see note on [[Mahatma Letter No. 81#Page 6|Page 6]]<br />
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him to do so. If not, I beg you most urgently to accept the position of President yourself. But I leave all this to your tact and discretion. Let him also know that the Protest of the [[Chela]]s is no work of ours, but the result of a positive order emanating from the [[Chohan]]. The Protest was received at the Headquarters, two hours before the postman brought the famous article, and telegrams were received from several chelas in India on the same day. Together with the foot-note sent by [[Djual Khool|Djual Khoul]] to be appended to [[William Oxley|W. Oxley's]] article the [[The Theosophist (periodical)|September Number]] is calculated to create a certain sensation among the mystics of England and America not only among our Hindus. The [[Masters of Wisdom|"Brothers"]] question is kept up pretty alive, and may bear its fruit. [[Allan Octavian Hume|Mr. Hume]]'s graphic pen spurts under the mask of philanthropy, the bitterest gall, assailing us with weapons which for being represented or rather imagined as lawful and legitimate, and used for the most honest of purposes — wield by turns ridicule and abuse. And, yet he has so preserved the semblance of a sincere belief in our knowledge, that we are more than likely to be thenceforth remembered as he has painted us, and not as in reality we are. What I once said of him, I maintain. He may, outwardly, sometimes sincerely forgive, he can never forget. He is that which Johnson is said to have much admired, "a good hater."<br />
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Oh, my friend, with all your faults, and your rather too lively past, how much, how immeasureably much higher you stand in our sight than our "I am," with all his high "splendid mental capacity," and outwardly pathetic nature concealing the inward<br />
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'''NOTES:'''<br />
* '''the Protest of the Chelas'''; see note on [[Mahatma Letter No. 81#Page 8|Page 8]]<br />
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absence of anything like real feeling and heart!<br />
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[[Morya|M.]] wants me to tell you that he refuses most decidedly to take any precaution of the nature you suggest. He despises [[[[Allan Octavian Hume|H.]] thoroughly; yet in a case of any real danger would be the first to protect him for the pains and labour given by him for the [[Theosophical Society|T.S.]] He says that in case H. comes to know of his ridiculous blunder, he will be ready to prove to others the existence of [[Siddhis|occult powers]], but will not leave H. one leg to stand upon. His punishment must be allowed to be complete or else it will have no effect upon him, and he will only retaliate upon innocent victims. H. has shown us to the world as dishonest and lying, before he ever had one single undeniable proof that we were that, and that he was justified in his denunciation by even an appearance, a semblance of dishonesty. If H. chooses to-morrow to represent us as murderers M. will try to raise a [[Māyā|maya]] to make the words good, and then destroy it, and show him a calumniator. I am afraid he is right, from the standpoint of our rules and customs. They are anti-European, I confess. With the exception of the telegram, M. never wrote [[Edmond W. Fern|Fern]] but one letter, the five or six other letters in his handwriting emanating from the [[Dugpa]] who has charge of Fern. He hopes that you will not spoil his work, and that you will ever remain a loyal and true friend to him, as he will be one to you. Fern will never repeat any experiment a la napkin, for the simple reason that he will be trusted with no more letters.<br />
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'''NOTES:'''<br />
* '''maya''' refers to illusion.<br />
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I have received a letter from [[Colonel Chesney]] and will answer it in a few days with a young [[chela]] who will deliver it to your care with my respectful greeting. Do not frighten the boy. He is ordered to answer all the questions he can answer, but no more. From Simla he will proceed to Budda Guya and Bombay, on business, and will be back home about November.<br />
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With sincere friendship,<br />
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Yours,<br />
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[[Koot Hoomi|K. H.]]<br />
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'''NOTES:'''<br />
* '''Budda Guya'''. Although these two words are not clearly decipherable, they seem to refer to Bodh Gaya, the site of the Buddha's enlightenment.<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 3. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:<br />
<blockquote><br />
On both sides of six sheets of thin white paper in dark blue ink. Toward the end, one page is in blue pencil, but the letter is continued in blue ink on the back. Fine lettering.<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), 137.</ref><br />
</blockquote><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._81&diff=12068Mahatma Letter No. 812013-07-27T02:02:12Z<p>Jacques Mahnich: /* Page 2 */</p>
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<div>[[Category:ML from Koot Hoomi]]<br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. P. Sinnett]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = Autumn 1882 <br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = unknown<br />
| receivedat = [[Simla, India]] <br />
| vialocation = none<br />
}}<br />
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'''This is Letter No. 52 in Barker numbering.''' See below for [[Mahatma Letter No. 81#Context and background|Context and background]].<br />
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<big>[[Mahatma Letter No. 80|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 82|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}<br />
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<big>[[Mahatma Letter No. 78|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 75|Next letter Barker'''<nowiki> > </nowiki>''']]</big> <br />
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== Cover sheet ==<br />
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Received Simla, Autumn, 1882.<br />
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'''NOTES:'''<br />
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== Page 1 transcription, image, and notes ==<br />
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There is nothing "below the surface," my faithful friend — absolutely nothing. [[Allan Octavian Hume|Hume]] is simply furiously jealous of anyone who received, or is likely to receive any information, favours (?) attention, or anything of the sort, emanating from us. The word "jealous" is ridiculous, but correct unless we call it envious, which is still worse. He believes himself wronged, because he fails to become our sole centre of attraction; he attitudinizes before himself and feels maddened to fury in finding no one who would admire him; writes out a [[Hebrew]] passage which means in [[Eliphas Levi|Eliphas Levi's]] book as I have rendered it, and failing to catch me in a new contradiction, for the purpose of which he went to the trouble of quoting it, he impresses himself with the illusion that he is "far more of an Adwaitee" than either [[Morya|M.]] or myself ever were (an easy thing to prove since we never were Adwaitees). And writes an abusive letter directed against our system and ourselves to the [[Helena Petrovna Blavatsky|O.L.]] by way of soothing his feelings.<br />
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Are you really so generous as not to have suspected long ago the whole truth? Did I not warn you; and is it possible that you should not have perceived that he will never allow even an [[adept]] to know more or better than himself!; that his was a false humility; that he is an actor, who enacts a part for his own benefit, regardless of the pleasure or displeasure of his audience though when the latter is manifested to the slightest degree, he<br />
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'''NOTES:'''<br />
* '''Adwaitee''' is a believer in [[Advaita Vedanta]], a nondualistic school of Indian thought.<br />
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turns round, concealing admirably his rage and hisses and spits internally. Every time I contradict and prove him wrong, — whether in a question of [[Tibetan]] terms, or in any other trifle, the record he keeps against me swells, and he comes out with some new accusation. It is idle, my dear brother, to be always repeating that there are, nor can there be any contradictions in what was given to you. There may be inaccuracy of expression, or incompleteness of detail; but to accuse us of blundering is really too funny. I have asked you several times to make notes and to send them to me, but neither [[Allan Octavian Hume|Mr. Hume]] nor you have thought of doing it; and indeed, I have very little time to explore back letters, compare notes, look into your heads, etc.<br />
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I confess my ignorance, in one thing at any rate. I am perfectly at a loss to understand why the expression used by me with regard to [[Helena Petrovna Blavatsky|H.P.B.]]'s answer to [[C. C. Massey|C.C.M.]] should have so shocked you; and why you should object to my "exercising my ingenuity"? If, perchance, you give it another meaning than I do, then we are again both at sea — faut de s'entendre. Put yourself for a moment in my place, and see whether you would not have to exercise all the ingenuity you had at your command, in a case like that between C.C.M. and H.P.B. In reality, there is no contradiction between that passage in [[Isis Unveiled (book)|Isis]] and our later teaching; to anyone, who never heard of the<br />
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'''NOTES:'''<br />
* '''faut de s'entendre''' means "for lack of agreement".<br />
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== Page 3 ==<br />
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[[principle|seven principles]] — constantly referred to in [[Isis Unveiled (book)|Isis]] as a trinity, without any more explanation — there certainly appeared to be as good a contradiction as could be. "You will write so and so, give so far, and no more" — she was constantly told by us, when writing her book. It was at the very beginning of a new [[Law of Cycles|cycle]], in days when neither [[Christianity|Christians]] nor [[Spiritualism|Spiritualists]] ever thought of, let alone mentioned, more than two principles in man — [[Sthūla-śarīra|body]] and [[Soul]], which they called [[Spirit]]. If you had time to refer to the spiritualistic literature of that day, you would find that with the [[phenomena]]lists as with the Christians, Soul and Spirit were synonymous. It was [[Helena Petrovna Blavatsky|H.P.B.]], who, acting under the orders of [[Atrya]] (one whom you do not know) was the first to explain in the Spiritualist the difference there was between [[psyche]] and [[nous]], [[nefesh]] and [[ruach]] — Soul and Spirit. She had to bring the whole arsenal of proofs with her, quotations from Paul and [[Plato]], from Plutarch and James, etc. before the Spiritualists admitted that the [[theosophist]]s were right. It was then that she was ordered to write Isis — just a year after the [[Theosophical Society|Society]] had been founded. And, as there happened such a war over it, endless polemics and objections to the effect that there could not be in man two souls — we thought it was<br />
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'''NOTES:'''<br />
* '''Atrya''' is the name of one of the [[Masters of Wisdom|Masters]] belonging to the [[Brotherhood of Adepts#The Egyptian Brotherhood of Luxor|Egyptian Brotherhood]].<br />
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== Page 4 ==<br />
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premature to give the public more than they could possibly assimilate, and before they had digested the "two souls"; — and thus the further sub-division of the trinity into [[Human Constitution|7 principles]] was left unmentioned in [[Isis Unveiled (book)|Isis]]. And is it because she obeyed our orders, and wrote, purposely veiling some of her facts — that now, when we think the time has arrived to give most of, if not the whole truth — that she has to be left in the lurch? Would I, or any of us, ever leave her as a target for the [[Spiritualism|Spiritualists]] to shoot at, and laugh at the contradictions when these were entirely apparent, and proceeded but from their own ignorance of the whole truth; a truth they would not listen to, nor will they accept it even now, except under protest and with the greatest reservations? Certainly not. And when I use the word "ingenuity" — that may be an American slang expression for all I know, and that I suspect has with the English another meaning — I meant neither "cunning" nor anything like a "dodge," but simply to show the difficulty I had to labour under, to explain the right meaning with an endless and clumsy paragraph before me, that insisted upon non-[[reincarnation]] without inserting one word in it to show that<br />
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'''NOTES:'''<br />
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== Page 5 ==<br />
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the latter had reference but to the [[Soul#Animal soul|animal soul]], not [[Spirit]], to the astral, not the Spiritual [[monad]].<br />
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Will you kindly explain to me at the first opportunity what you mean by referring to my expression as "an unhappy phrase"? If you asked a friend to draw for the [[The Pioneer (periodical)|Pioneer]] a cow, and that friend starting with the intention of reproducing a cow would owing to his inability in drawing sketch instead an ox or a buffalo, and the engraving would so appear — perhaps, because you were crowded with other work, and had no time to perceive the short-comings — would you not "exercise your ingenuity" and try your best to set the readers right, to prove to them that in truth a cow was meant by the artist: and confessing your friend's inability, do whatever you could, at the same time, to screen him from unmerited humiliation? Yes, you are right. [[Allan Octavian Hume|H.]] has neither delicacy of perception and feeling, nor any real, genuine kindness of heart. He is one to sacrifice his own family, those nearest and dearest to him (if there are such for him, something I doubt) — for any whim of his own; and he would be the first to allow a hecatomb of victims if he needed one drop of blood; to insist upon the advisability of Sutee if it were the only thing that would keep him warm, help his benumbed fingers to do their work, and he diligently writing a treatise upon some philanthropic subject during that time and sing sincerely "Hosanna" to himself in his own thought. Exaggeration, you think? Not so; for you have no conception of<br />
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'''NOTES:'''<br />
* '''Sutee''' or '''suttee''' is the Hindu practice of a widow sacrificing herself by burning alive in her husband's funeral pyre.<br />
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== Page 6 ==<br />
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the potential selfishness there is in him; of the cruel, remorseless egotism he brought back with him from his last incarnation — a selfishness and egotism which remained latent only owing to the uncongenial soil of the sphere he is in, of his social status and education — and we have. Can you believe he wrote his famous article in the [[The Theosophist (periodical)|Theosophist]] simply for the reason he gives you — to help breaking the unavoidable fall? to save the situation, and by answering Davidson and [[C. C. Massey|C.C.M.]], etc. to make the work — of answering in the future and reconciling the contradictions in the past — easier? Not at all. If, he sacrifices in it remorselessly [[Helena Petrovna Blavatsky|H.P.B.]], and the author of the Review of the [[The Perfect Way (book)|"Perfect Way"]], and shows the [[Masters of Wisdom|"Brothers"]] as inferior in intelligence to the "educated European gentlemen," and devoid of any correct notions about honesty or right and wrong — in the European sense — selfish and cold, stubborn and domineering — it is not at all because he cares one button for either of you, least of all for the [[Theosophical Society|Society]]; but simply because in view of certain possible events, that he is too highly intelligent not to have fore-shadowed in his mind — he wants to screen himself; to be the only one to come out unscarred if not immaculate in case of a crush, and to dance, if need be, the "death dance" of the Maccabreans over the prostrate body of the T.S. rather than risk one little finger of [[Allan Octavian Hume|the great Simla "I am"]] to be sneered at. Knowing him as we do, we say that Mr. Hume is at perfect liberty to quote the "unhappy phrase" as many times a day as his breath will allow him to, if it can in any way soothe his ruffled feelings. And, it is just because [[Morya]] saw through him as plainly as I see my<br />
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'''NOTES:'''<br />
* '''his famous article in The Theosophist''' refers to the article ''"C.C.M." and "Isis Unveiled"'' published in [[The Theosophist (periodical)|''The Theosophist'']] in Sept., 1882, pp. 324-326. Click [http://books.google.com/books?id=HonldmjaWK0C&pg=PA324&lpg=PA324&dq=%22C.C.M.+and+Isis+Unveiled%22+The+Theosophist&source=bl&ots=Cot2WJh2rd&sig=u9f7GRyUxcrjDRjsWzHSMwDZkPc&hl=en&sa=X&ei=lntMUYi_B8rN2QW304H4CA&ved=0CEkQ6AEwBA#v=onepage&q=%22C.C.M.%20and%20Isis%20Unveiled%22%20The%20Theosophist&f=false# here] to read the article.<br />
* '''Davidson''' refers to an ornithologist who worked for [[Allan Octavian Hume|A. O. Hume]] as a private secretary.<br />
* '''the Review of the The Perfect Way''' was anonymously published in two installments in ''The Theosophist'', in May and June 1882.<br />
* '''"death dance" of the Maccabreans''' refers to the Danse Macabre or Dance of Death, a medieval allegory on the universality of death.<br />
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== Page 7 ==<br />
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writing before me, that he allowed the "sell" as you call it. Nay more; for the things are so prepared, that in the case the [[Simla Eclectic Theosophical Society|"Eclectic"]] has to sink, — he will be the only one to go down with it; the only one laughed at, and thus his selfishness and carefully prepared plans will prove of no avail. Believing he knew better than I did, he was kind and considerate enough to add his explanations to mine in [[Helena Petrovna Blavatsky|H.P.B.]]'s answer to [[C. C. Massey|C.C.M]] — and with the exception of [[Karma]] — that he explained correctly enough — made a mess of the rest. And now, the first time I contradict what he says in his article, he will turn round in fury and express his disgust at what he will call my (not his) contradictions. I am sorry to have to — what will appear to you — denounce him. But I must draw your attention to the fact, that nine times out of ten, when he accuses me of having entirely misconceived his meaning — he says, what anyone has a right to regard as a deliberate falsehood. The instance of [[Eliphas Levi|E. Levi's]] אֶהְיֶה אֲשֶׁר אֶהְיֶה — is a good instance. In order to prove me at fault, he had to become an [[Advaita Vedanta|Adwaitee]] and deny his "moral Governor and Ruler of the Universe," by throwing him overboard "for the last 20 years." This is not honest, my friend, and I do not see any help for it. For who can prove — when he says that the arguments embodied in his letters to me were not the expressions of his own personal belief and opinions, but brought forward simply to answer the probable objections of a theistic public — that it is no better than cheating? With such an intellectual acrobat, ever ready to perform the "grand trapeze" whether in reference to what he states verbally, or — puts on paper even we have to appear beaten. For the latter we care very little<br />
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'''NOTES:'''<br />
* '''אֶהְיֶה אֲשֶׁר אֶהְיֶה''' is the Hebrew for the phrase "I am that I am".<br />
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== Page 8 ==<br />
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personally. But then he is ever ready to crow victory in his private letters, and even in print. He is willing that we should exist — he is too clever to risk at this hour being caught in a want of sagacity, since he knows through correspondents who are dead against [[Founders#The Founders|the "Founders"]] of the actual existence of our [[Brotherhood of Adepts|Brotherhood]] — but, he will never submit to the recognition of such powers or knowledge in us, as would render his unasked advice and interference as ridiculous as they are useless; — and he works on that line.<br />
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I had no right to suppress the "offensive" article — as you call it, for several reasons. Having allowed our name to be connected with the [[Theosophical Society|T.S.]] and ourselves dragged into publicity, we have to suffer (the verb, a simple figure of speech if you please) — as [[Henry Steel Olcott|Olcott]] would put it "the penalty of our greatness." We must permit the expression of every opinion whether benevolent or malevolent; to feel ourselves picked to pieces — one day; "preached" — on the following, worshipped — on the next; and — trampled down in the mud — on the fourth. Reason No. 2 — the [[Maha Chohan|Chohan]] has so ordained it. And with him this means fresh developments, unexpected results, and DANGER, I am afraid. The two names that you find heading the signatures of the 12 [[chela]]s who protest, belong to the confidential chelas of the Chohan himself. In this direction there is no more hope for [[Allan Octavian Hume|Mr. Hume]] — ''consummatum est''. He has overdone the thing, and, I will never have any more opportunities of pronouncing his name before our venerable chief. On the other hand, the denunciation has done good. The Chohan gave orders that the young Tyotirmoy — a lad of 14, the son of [[Nobin K. Banerjee|Babu Nobin]]<br />
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'''NOTES:'''<br />
* '''The two names''' in 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) are "Deva Muni" and "Paramahansa Shub-Tung". The ten other chelas, all members of the [[Theosophical Society]], were [[T. Subba Row]], [[Dharbagiri Nath]], [[S. Ramaswamier]], [[Gwala K. Deb|Guala K. Deb]], [[Nobin K. Banerjee]], [[T. T. Gurudas]], [[Bhola Deva Sarma]], [[S. T. Krishnama Charya|S. T. K.....chary]], [[Gargya Deva]], and [[Damodar K. Mavalankar]].<br />
* '''consummatum est''' is Latin for "It is finished." Jesus Christ is quoted as saying this phrase when he was dying upon the cross.<br />
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[[Nobin K. Banerjee|Banerjee]] whom you know — should be accepted as a [[chela|pupil]] in one of our lamaseries near Chamto-Dong about 100 miles off Tchigadze, and his sister, a virgin Yogini of 18, at the female monastery of Palli. Thus, [[Founders#The Founders|the Founders]] will have two witnesses in good time, and will not depend upon the caprice of [[Allan Octavian Hume|Mr. Hume]] to kill and resurrect us at pleasure. As to proving whether we do, or do not know more of the mysteries of nature than your men of Science and your theologians do, it rests with you and those you will select to help you in the important task.<br />
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I hope, my dear friend, that you will undertake to impress upon Mr. Hume the following facts: — Though the work done by him for the [[Theosophical Society|Society]] would become ultimately most important, and that it might have borne the most useful fruits, yet his denunciatory article has nigh upset the labour done by him. People will now regard him more than ever a lunatic — [[Hinduism|Hindu]] members will blame him for years, and our chelas can never be made to look upon him but in the light of a iconoclast, a haughty intruder, incapable of any gratitude, hence — unfit to be one of them. This you must give out as your personal opinion — of course not unless it meets your own views, and may be given as the expression of your real feelings in the matter — for I, personally am ordered not to break with him until the day of the crisis comes. If he desires to retain his official position in the [[Simla Eclectic Theosophical Society|Eclectic]], help<br />
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'''NOTES:'''<br />
* '''Tchigadze''' (officially Xigazê, also spelled Shigatse) is the second largest city in the Tibet.<br />
* '''Yogini''' is a female practitioner of yoga.<br />
* '''his denunciatory article'''; see note on [[Mahatma Letter No. 81#Page 6|Page 6]]<br />
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him to do so. If not, I beg you most urgently to accept the position of President yourself. But I leave all this to your tact and discretion. Let him also know that the Protest of the [[Chela]]s is no work of ours, but the result of a positive order emanating from the [[Chohan]]. The Protest was received at the Headquarters, two hours before the postman brought the famous article, and telegrams were received from several chelas in India on the same day. Together with the foot-note sent by [[Djual Khool|Djual Khoul]] to be appended to [[William Oxley|W. Oxley's]] article the [[The Theosophist (periodical)|September Number]] is calculated to create a certain sensation among the mystics of England and America not only among our Hindus. The [[Masters of Wisdom|"Brothers"]] question is kept up pretty alive, and may bear its fruit. [[Allan Octavian Hume|Mr. Hume]]'s graphic pen spurts under the mask of philanthropy, the bitterest gall, assailing us with weapons which for being represented or rather imagined as lawful and legitimate, and used for the most honest of purposes — wield by turns ridicule and abuse. And, yet he has so preserved the semblance of a sincere belief in our knowledge, that we are more than likely to be thenceforth remembered as he has painted us, and not as in reality we are. What I once said of him, I maintain. He may, outwardly, sometimes sincerely forgive, he can never forget. He is that which Johnson is said to have much admired, "a good hater."<br />
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Oh, my friend, with all your faults, and your rather too lively past, how much, how immeasureably much higher you stand in our sight than our "I am," with all his high "splendid mental capacity," and outwardly pathetic nature concealing the inward<br />
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'''NOTES:'''<br />
* '''the Protest of the Chelas'''; see note on [[Mahatma Letter No. 81#Page 8|Page 8]]<br />
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absence of anything like real feeling and heart!<br />
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[[Morya|M.]] wants me to tell you that he refuses most decidedly to take any precaution of the nature you suggest. He despises [[[[Allan Octavian Hume|H.]] thoroughly; yet in a case of any real danger would be the first to protect him for the pains and labour given by him for the [[Theosophical Society|T.S.]] He says that in case H. comes to know of his ridiculous blunder, he will be ready to prove to others the existence of [[Siddhis|occult powers]], but will not leave H. one leg to stand upon. His punishment must be allowed to be complete or else it will have no effect upon him, and he will only retaliate upon innocent victims. H. has shown us to the world as dishonest and lying, before he ever had one single undeniable proof that we were that, and that he was justified in his denunciation by even an appearance, a semblance of dishonesty. If H. chooses to-morrow to represent us as murderers M. will try to raise a [[Māyā|maya]] to make the words good, and then destroy it, and show him a calumniator. I am afraid he is right, from the standpoint of our rules and customs. They are anti-European, I confess. With the exception of the telegram, M. never wrote [[Edmond W. Fern|Fern]] but one letter, the five or six other letters in his handwriting emanating from the [[Dugpa]] who has charge of Fern. He hopes that you will not spoil his work, and that you will ever remain a loyal and true friend to him, as he will be one to you. Fern will never repeat any experiment a la napkin, for the simple reason that he will be trusted with no more letters.<br />
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'''NOTES:'''<br />
* '''maya''' refers to illusion.<br />
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I have received a letter from [[Colonel Chesney]] and will answer it in a few days with a young [[chela]] who will deliver it to your care with my respectful greeting. Do not frighten the boy. He is ordered to answer all the questions he can answer, but no more. From Simla he will proceed to Budda Guya and Bombay, on business, and will be back home about November.<br />
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With sincere friendship,<br />
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Yours,<br />
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[[Koot Hoomi|K. H.]]<br />
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'''NOTES:'''<br />
* '''Budda Guya'''. Although these two words are not clearly decipherable, they seem to refer to Bodh Gaya, the site of the Buddha's enlightenment.<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 3. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:<br />
<blockquote><br />
On both sides of six sheets of thin white paper in dark blue ink. Toward the end, one page is in blue pencil, but the letter is continued in blue ink on the back. Fine lettering.<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), 137.</ref><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._74&diff=11478Mahatma Letter No. 742013-07-26T22:06:01Z<p>Jacques Mahnich: /* Page 2 */</p>
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<div>[[Category:ML from Koot Hoomi]]<br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. P. Sinnett]]/[[A. O. Hume]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = August 1882 <br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = unknown<br />
| receivedat = [[Simla, India]] <br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 30 in Barker numbering.''' See below for [[Mahatma Letter No. 74#Context and background|Context and background]].<br />
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<big>[[Mahatma Letter No. 73|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 75|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}<br />
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<big>[[Mahatma Letter No. 29|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 17|Next letter Barker'''<nowiki> > </nowiki>''']]</big> <br />
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== Page 1 transcription, image, and notes ==<br />
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Private.<br />
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My dear Brother.<br />
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Perhaps, a week ago, I would have hardly failed to embrace this available opportunity and say that your letter concerning [[Edmond W. Fern|Mr. Fern]] is as complete a misrepresentation of the spirit, and above all, of the attitude of [[Morya|M.]] towards the said young gentleman, as your complete ignorance of the aim he is pursuing could produce — and I would have said no more. But now, things have changed; and though you have "come to know that we" did not really possess the power of reading minds as had been pretended, nevertheless, we know enough of the spirit in which my last letters were received, and of the dissatisfaction produced, — to suspect, if not to know that unwelcome as truth may often come, yet the time has arrived for me to speak frankly and openly with you. Lying is a refuge to the weak, and we are sufficiently strong, even with all the shortcomings you are pleased to discover in us, to dread truth very little; nor are we likely to lie, only because it is to our interest to appear wise concerning matters of which we are ignorant. Thus, perchance it might have been more prudent to remark that you knew that we did not really possess the power of reading minds, unless we brought<br />
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'''NOTES:'''<br />
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== Page 2 ==<br />
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ourselves thoroughly en rapport with, and concentrated an undivided attention on, the person whose thoughts we wanted to know — since that would be an undeniable fact, instead of a gratuitous assumption as it now stands in your letter. However it may be, I now find but two ways before us, with not the smallest path for compromise. Henceforth, if your desire is that we should work together, we must do so on a footing of perfect understanding. You will be at perfect liberty to tell us — since you seem, or rather have brought yourself to sincerely believe it — that most of us, owing to the mystery that enshrouds us, live by getting credit for knowing what we really do not know; while I, for instance, will be as entitled as you are, to let you know what I may think of you, yourself meanwhile promising, that you will not laugh at it outwardly, and bear a grudge for it inwardly (something that notwithstanding your efforts you can rarely help) but that, in case I am mistaken you will prove it by some demonstration weightier than a mere denial. Unless you bind yourself by such a promise, it is utterly useless for any of us to be losing our time in controversies and correspondences. Better shake hands [[Astral Light|astrally]], across space, and wait <br />
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'''NOTES:'''<br />
* '''en rapport with''' means "in touch, in contact with".<br />
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== Page 3 ==<br />
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until either you have acquired the gift of discerning truth from falsehood to a greater degree than you now have it; or, that we are shown to be no better than impostors (or still worse — lying spooks); or finally, that some one of us is in a position to demonstrate our existence to yourself or [[Alfred Percy Sinnett|Mr. Sinnett]] — not [[Astral Light|astrally]], for that might only strengthen the "Spirit" theory but — by visiting you personally.<br />
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Since it becomes quite hopeless to convince you that even we occasionally, do read other people's thoughts, may I hope that you will credit us, at least, with a sufficient knowledge of the English language not to have entirely misunderstood your very plain letter? And, to believe me, when I say, that having perfectly understood it, I answer you as plainly "as My dearest Brother, you are egregiously mistaken from first to last!" Your whole letter is based upon a misconception, an entire ignorance of "missing links," which alone may have given you a true key to the whole situation. What can you mean by the following?<br />
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:My dear Master.<br />
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:<u>Amongst you you are utterly spoiling [[Edmond W. Fern|Fern]] — it is a thousand pities </u>—<br />
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'''NOTES:'''<br />
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:for he is really a good fellow at heart and he has an intense desire for [[Occultism|occult]] knowledge — and strong will and a great capacity for self-mortification — he would I am sure be useful for your purposes; but his self-conceit is growing intolerable and he is becoming a confirmed fabricator of fiction and <u>this is due to you all. He has thoroughly humbugged [[Morya]]</u>'''!!''' from the first — and he has gone persistently lying to [[Alfred Percy Sinnett|Sinnett]] to keep up the delusion he <u>has got Morya to entrust him with secrets</u> and to accept him as a [[chela]] and he now thinks himself a match for anyone. . . . <u>Morya replies quite falling into the trap . . . this fraud no doubt commenced in (y)our interests</u> . . . etc. etc. etc.<br />
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It is unnecessary for me to repeat once more what I have said before; namely, that up to receiving your first letter concerning [[Edmond W. Fern|Mr. Fern]], I had never given him one moment's attention. Who then, amongst us — spoils that young gentleman? Is it [[Morya]]? Well, it is easy to see, that you know still less of him, than he knows, in your conceptions, of what you have in your mind. "He has thoroughly humbugged Morya." Has he? I am sorry to be obliged to confess that, in accordance with your Western code it would <br />
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'''NOTES:'''<br />
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look rather the reverse; that it was my beloved Brother who "humbugged" [[Edmond W. Fern|Mr. Fern]] — had not the ill-sounding term another meaning with us, as also another name. The latter of course, may appear to you still more "revolting," since even [[Alfred Percy Sinnett|Mr. Sinnett]], who is but the echo in that of every English Society man, regards it as thoroughly revolting to the feelings of the average Englishman. That other name is — [[Probation|PROBATION]]; something every [[chela]] who does not want to remain simply ornamental, has ''nolens volens'' to undergo for a more or less prolonged period; something that — for this very reason that it is undoubtedly based upon what you Westerns would ever view as a system of humbug or deception — that I, who knew European ideas better than [[Morya]], have always refused to accept or even to regard any of you two as — chelas. Thus, what you have now mistaken for "humbug" as coming from Mr. Fern, you would have charged M. with it, had you only known a little more than you do of our policy; whereas the truth is, that one is utterly irresponsible for much he is now doing, and that the other is carrying out that of which he has honestly warned Mr. Fern beforehand; that, which, — if you have read, as you say, the correspondence — you must have learned from [[Helena Petrovna Blavatsky|H.P.B.]]'s letter to Fern from Madras, that in her jealousy for M.'s favours, she wrote to him to Simla, hoping she would thereby frighten him off. A chela under probation is allowed to think and do whatever he likes. He is warned and told beforehand:<br />
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'''NOTES:'''<br />
* '''nolens volens''' means "willing or unwilling".<br />
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== Page 6 ==<br />
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you will be tempted and deceived by appearances; two paths will be open before you, both leading to the goal you are trying to attain; one easy, and that will lead you more rapidly to the fulfilment of orders you may receive; the other — more arduous, more long; a path full of stones and thorns that will make you stumble more than once on your way; and, at the end of which you may, perhaps, find failure after all and be unable to carry out the orders given for some particular small work, — but, whereas the latter will cause the hardships you have undergone on it to be all carried to the side of your credit in the long run, the former, the easy path, can offer you but a momentary gratification, an easy fulfilment of the task. The [[chela]] is at perfect liberty, and often quite justified from the standpoint of appearances — to suspect his [[Guru]] of being "a fraud" as the elegant word stands. More than that: the greater, the sincerer his indignation — whether expressed in words or boiling in his heart — the more fit he is, the better qualified to become an [[adept]]. He is free to, and will not be held to account for using the most abusive words and expressions regarding his guru's actions and orders, provided he comes out victorious from the fiery ordeal; provided he resists all and every temptation; rejects every allurement, and proves that nothing, not even the promise of that which he holds dearer than life,<br />
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of that most precious boon, his future [[adept]]ship — is unable to make him deviate from the path of truth and honesty, or force him to become a deceiver. My dear Sir, we will hardly ever agree in our ideas of things, and even of the value of words. You have once upon a time called us Jesuits; and, viewing things as you do, perhaps, you were right to a certain extent in so regarding us, since apparently our systems of training do not differ much. But it is only externally. As I once said before, they know that what they teach is a lie; and we know that what we impart is truth, the only truth and nothing but the truth. They work for the greater power and glory (!) of their order; we — for the power and final glory of individuals, of isolated units, of humanity in general, and we are content, nay forced — to leave our Order and its chiefs entirely in the shade. They work, and toil, and deceive, for the sake of worldly power in this life; we work and toil, and allow our [[chela]]s to be temporarily deceived, to afford them means never to be deceived hereafter, and to see the whole evil of falsity and untruth, not alone in this but in many of their after lives. They — the<br />
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'''NOTES:'''<br />
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== Page 8 ==<br />
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Jesuits sacrifice the inner principle, the [[Manas#Higher manas|Spiritual brain of the ego]], to feed and develop the better the physical brain of the personal evanescent man, sacrificing the whole humanity to offer it as a holocaust to their Society — the insatiable monster feeding on the brain and marrow of humanity, and developing an incurable cancer on every spot of healthy flesh it touches. We — the criticized and misunderstood [[Masters of Wisdom|Brothers]] — we seek to bring men to sacrifice their [[Principle#Individuality and personality|personality]] — a passing flash — for the welfare of the whole humanity, hence for their own immortal [[Ego]]s, a part of the latter, as humanity is a fraction of the integral whole, that it will one day become. They are trained to deceive; we — to undeceive; they do the scavenger's work themselves — barring a few poor sincere tools of theirs — ''con amore'', and for selfish ends; we — leave it to our menials — the [[dugpa]]s at our service, by giving them ''carte blanche'' for the time being, and with the sole object of drawing out the whole inner nature of the [[chela]], most of the nooks and corners of which, would remain dark and concealed for ever, were not an opportunity afforded to test each of these corners in turn. Whether the chela wins or loses the prize — depends solely of himself. Only, you have to remember that our Eastern ideas about "motives" and "truthfulness" <br />
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'''NOTES:'''<br />
* '''Con amore''' means "with love".<br />
* '''Carte blanche''' means unrestricted power to act at one's own discretion.<br />
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and "honesty" differ considerably from your ideas in the West. Both we believe that it is moral to tell the truth and immoral to lie; but here every analogy stops and our notions diverge in a very remarkable degree. For instance it would be a most difficult thing for you to tell me, how it is that your civilized Western Society, Church and State, politics and commerce have ever come to assume a virtue that it is quite impossible for either a man of education, a statesman, a trader, or anyone else living in the world — to practice in an unrestricted sense? Can any one of the above mentioned classes — the flower of England's chivalry, her proudest peers and most distinguished commoners, her most virtuous and truth speaking ladies — can any of them speak the truth, I ask, whether at home, or in Society, during their public functions or in the family circle? What would you think of a gentleman, or a lady, whose affable politeness of manner and suavity of language would cover no falsehood; who, in meeting you would tell you plainly and abruptly what he thinks of you, or of anyone else? And where can you find that pearl of honest tradesmen or that god-fearing patriot, or politician, or a<br />
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simple casual visitor of yours, but conceals his thoughts the whole while, and is obliged under the penalty of being regarded as a brute, a madman — to lie deliberately, and with a bold face, no sooner he is forced to tell you what he thinks of you; unless for a wonder his real feelings demand no concealment? All is lie, all falsehood, around and in us, my brother; and that is why you seemed so surprised, if not affected, whenever you find a person, who will tell you bluntly truth to your face; and also why it seems impossible for you to realize that a man may have no ill feelings against you, nay even like and respect you for some things, and yet tell you to your face what he honestly and sincerely thinks of you. In noticing [[Morya|M]]'s opinion of yourself expressed in some of his letters — (you must not feel altogether so sure that because they are in his handwriting, they are written by him, though of course every word is sanctioned by him to serve certain ends) — you say he has "a peculiar mode of expressing himself to say the least." Now, that "way" is simply the bare truth, which he is ready to write to yourself, or even say and repeat to your face, without the least concealment or change — (unless he has purposely allowed the expressions to be exaggerated for the same purposes as mentioned above); and he is — of all the men I know just the one to do it without the least hesitation! <br />
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And for this, you call him "an imperious sort of chap very angry if he is opposed," but add, that you "bear him for it no malice, and like him none the less for that." Now THIS IS NOT SO, my brother, and YOU KNOW IT. However, I am prepared to concede the definition in a limited sense, and to admit and repeat with you (and himself at my elbow) that he is a very imperious sort of chap, and certainly very apt sometimes to become angry, especially if he is opposed in what he knows to be right. Would you think more of him, were he to conceal his anger; to lie to himself and the outsiders, and so permit them to credit him with a virtue he has not? If it is a meritorious act to extirpate with the roots all feelings of anger, so as to never feel the slightest paroxysm of a passion we all consider sinful, it is a still greater sin with us to pretend that it is so extirpated. Please read over the [[The "Elixir of Life"|"Elixir of Life"]] No. 2 (April, p. 169 col. 1, paras. 2, 3, 4, 5, and 6). And yet in the ideas of the West, everything is brought down to appearances even in religion. A confessor does not inquire of his penitent whether he felt anger, but whether he has shown anger to anyone. "Thou shalt in lying, stealing, killing, etc. avoid being detected" — seems to be the chief commandment of the Lord gods of civilization — Society and Public opinion. That is the sole reason why you, who belong to it, will hardly if ever be able to appreciate such characters as [[Morya]]'s: a man as stern<br />
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'''NOTES:'''<br />
* '''"Elixir of Life"''' refers to an article in [[The Theosophist (periodical)|''The Theosophist'']] by [[Moorad Ali Beg]] (Godolphin Mitford). [[The "Elixir of Life"#References in The Mahatma Letters|Here is the fragment]] referred to by the Master.<br />
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for himself, as severe for his own shortcomings, as he is indulgent for the defects of other people, not in words but in the innermost feelings of his heart; for, while ever ready to tell you to your face anything he may think of you, he yet was ever a stauncher friend to you than myself, who may often hesitate to hurt anyone's feelings, even in speaking the strictest truth. Thus, were [[Morya|M.]] one to ever descend to an explanation he could have told you: "My Brother, in my opinion you are intensely egotistical and haughty. In your appreciation and self-adulation you generally lose sight of the rest of mankind, and I verily believe that you regard the whole universe created for man, and that man — yourself. If I cannot bear to be opposed when I know I am right, you can bear contradiction still less, even when your conscience plainly tells you that you are wrong. You are unable to forget — though I admit that you are one to forgive — the smallest slight. And, sincerely believing yourself to have been so slighted, by me (sat upon — as you once expressed it) to this day the supposed offence exercises a silent influence over all your thoughts in connection with my humble individual. And though your great intellect will ever prevent any vindictive feelings from asserting themselves and thus over-ruling your better nature, yet they are not without a certain influence even over your reasoning faculties, since you find pleasure (though you will hardly admit it to yourself) — in devising means to catch me tripping to the length of representing me in your imagination a fool, a credulous ignoramus capable of falling into<br />
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the traps of a — [[Edmond W. Fern|Fern]]! Let us reason, my Brother. Let us put entirely aside the fact of my being an [[Initiation|initiate]], an [[adept]] — and reason out the position your imaginative faculties have created for me, like two common mortals with a certain dose of common sense in mine, and a great dose of the same in your head. If you are prepared to concede me even so little, I am prepared to prove to you that it is absurd to think that I could have been taken in in the meshes of so poor a scheme! You write that in order to test me, Fern wanted to know "if [[Morya]] wished it (his vision) published — and Morya replies quite falling into the trap that he did wish it." Now, to credit the last assertion is rather hard; and it needs a man of but moderate good sense and reasoning powers to perceive that there are two insuperable difficulties in the way of reconciling your foregoing opinion of myself and the belief that I was actually caught in the trap. 1st: The substance and text of the vision. In that vision there are three mysterious beings — the "[[guru]]" — the "Mighty one" and the "Father"; — the latter one being your humble servant. Now it is hard to believe — unless I am credited with faculties of a hallucinated medium — that I, knowing well that I had never approached, until then, the young gentleman from within a mile's distance, nor had I ever visited him in his [[dreams]] — that I should believe the reality of the vision described, or that, at least, my suspicions should not have been aroused by such a strange assertion.<br />
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2nd. The difficulty of reconciling the double fact of my <br />
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being "an imperious chap" who gets very angry when opposed, and, my quiet submission to the disobedience, the rebellion of a [[chela]] under [[probation]], who upon learning that "[[Morya]] did wish it — i.e. to have his vision published — and had actually promised to rewrite it, never thought of obeying the wish after that, nor had the poor fatuous [[guru]] and "Father" thought any more of the matter. Now the whole of the foregoing would be made quite plain even to a man of an average intellect. The reverse having happened, and a man of undoubtedly great intellectual and still greater reasoning powers, having been caught in the poorest cobweb of falsehoods ever imagined — the conclusion is imperative and no other can be formed: that man allowed, unknown to himself, to have his little vindictive feeling gratified at the expense of his logic and good sense. Buss, and we will talk no more of it. With all that, and while openly expressing my dislike for your haughtiness and selfishness in many things, I frankly recognise and express my admiration for your many other admirable qualities, for your sterling merits, and good sense in everything unconnected directly with yourself, — in which cases you become as imperious as myself, only far more impatient — and heartily hope you will pardon me for my blunt — and according to your western code of manners — rude talk. <br />
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'''NOTES:'''<br />
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== Page 15 ==<br />
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At the same time, like yourself, I will say, that not only do I not bear you malice, and like you none the less for that — but that what I say is a strict reality, the expression of my genuine feelings, not merely words written to satisfy a sense of assumed duty."<br />
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And now, that I have made myself the spokesman unto you for [[Morya]], I may, perhaps be permitted to say a few words for myself. I will begin by reminding you, that at different times, especially during the last two months, you have repeatedly offered yourself as a [[chela]], and the first duty of one is to hear without anger or malice anything the [[guru]] may say. How can we ever teach or you learn if we have to maintain an attitude utterly foreign to us and our methods: — that of two Society men? If you really want to be a chela i.e. to become the recipient of our mysteries, you have to adapt yourself to our ways, not we to yours. Until you do so, it is useless for you to expect any more than we can give under ordinary circumstances. You wanted to teach Morya, and you may find out, (and will if I am allowed by M. to have my own way) that he has taught you one, which will either make us friends and brothers for ever, or, — if there is more of the Western gentleman in you, than of the Eastern chela and future [[adept]] you will break with us in disgust and perhaps proclaim it all over the world. For this we are all prepared and are trying to hurry on the crisis one way or the other. November<br />
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'''NOTES:'''<br />
* '''hurry on the crisis''' "refers to the end of the first seven year cycle of the TS in November 1882."<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), 128.</ref><br />
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== Page 16 ==<br />
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is fast approaching and by that time everything has to be settled. The second question: do not you think good Brother, that the uncivilized, imperious chap who would tell you his mind, honestly and for your own good, and, at the same time would be carefully though unseen — protecting yourself, family and reputation from any possible harm — aye, brother, to the length of watching for nights and days a ruffian Mussulman menial bent upon having his revenge of you and actually destroying his evil plans — do not you think him worth ten times his weight in gold, a British Resident, a gentleman, who tears down your reputation to shreds behind your back and will smile upon and heartily shake hands with you whenever he meets you? Do not you think that it is far nobler to say what one thinks, and having said — that even which you will naturally regard as an impertinence — and then render to the person so treated all manner of services of which he is never likely to hear not only to find them out — than to do what the highly civilized Colonel or General Watson and especially his lady have done, when upon seeing for the first time in their lives the two strangers in their house — [[Henry Steel Olcott|Olcott]] and a native judge in Baroda — took a pretext to disparage the [[Theosophical Society|Society]] — because you were in it! I will not repeat to you the lies they were guilty of, the exaggerations and slanders directed against you by Mrs. Watson, and corroborated by her husband — the gallant soldier,<br />
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'''NOTES:'''<br />
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== Page 17 ==<br />
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so struck and unruffled was poor [[Henry Steel Olcott|Olcott]], by the unexpected attack — he who feels so proud of your belonging to the [[Theosophical Society|Society]] that he appealed in his dismay to [[Morya|M]]. Had you heard what was told by the latter of you, how much he appreciated your present work and frame of mind you would have willingly conceded him the right of being occasionally apparently rude. He forbade him telling any more than what he had already told to [[Helena Petrovna Blavatsky|H.P.B.]] and which — woman-like — she immediately imparted to [[Alfred Percy Sinnett|Mr. Sinnett]] — though angry as she was with you at the time even she resented the insult and offence done to you deeply — and went actually to the trouble of looking back into that past when as Mrs. Watson said you were receiving the hospitality at their house. Such is then, the difference between alleged well wishers and friends of Western superior origin, and the as alleged-ill-wishers of the Eastern inferior race. Apart from this I concede to you the right of feeling angry with M.; for he has done something that though it is in strict accordance with our rules and methods, will, when known be deeply resented by a Western mind, and,<br />
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== Page 18 ==<br />
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had I known it in time to stop it, I would have certainly prevented it from being done. It is certainly very kind of [[Edmond W. Fern|Mr. Fern]] to express his intention "to catch" us — "not of course to expose the [[Helena Petrovna Blavatsky|Old Lady]]," for what has the poor "Old Lady" to do with all this? But he is quite welcome to catch us and even to expose us, not only for his and your protection but for that of the whole world if it can in any way console him for his failure. And fail he will, that's certain, if he goes on in that way playing a double game. The option of receiving him or not as a regular [[chela]] — remains with the [[Chohan]]. [[Morya|M.]] has simply to have him tested, tempted and examined by all and every means, so as to have his real nature drawn out. This is a rule with us as inexorable as it is disgusting in your Western sight, and I could not prevent it even if I would. It is not enough to know thoroughly what the chela is capable of doing or not doing at the time and under the circumstances during the period of [[probation]]. We have to know of what he may become capable under different and every kind of opportunities. Our precautions are all taken. None of our [[Upasika]] or Yu-posah, neither [[Helena Petrovna Blavatsky|H.P.B.]] nor [[Henry Steel Olcott|O.]], nor even<br />
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== Page 19 ==<br />
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[[Damodar K. Mavalankar|Damodar]], nor any of them can be incriminated. He is welcome to show every letter in his possession, and to divulge that, which was offered to him to do, (the choice between the two paths being left at his option) and that which he has actually done, or rather not done. When the time comes — if it ever comes to his misfortune — we have the means to show how much of it is true, and how much wrong and invented by him. In the meanwhile, I have an advice to offer. Watch and do not say a word. He was, is, and will be tempted to do all manner of wrong things. As I say, I knew nothing of what was going on till the other day; when learning that even my name was indirectly mixed in the [[probation]], I warned whom I had to warn, and forbid strictly my own business being mixed up with it. Yet, he is a magnificent subject for [[clairvoyance]], and not at all as bad as you think him. He is conceited — but who is not? Who of us is entirely free from this defect. He may imagine and say what he likes, but that you should allow yourself to be so carried away with a prejudice the existence of which you are not even prepared to admit, is surpassingly strange! You sincerely crediting the statement that [[Morya|M.]] was humbugged and caught into the trap by [[Edmond W. Fern|Mr. Fern]] is something really too ludicrous, when even [[Henry Steel Olcott|O.]]<br />
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== Page 20 ==<br />
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not only the [[Helena Petrovna Blavatsky|"Old Lady"]] never believed in it, since they knew he was to be under [[probation]], and also knew what the thing meant. [[Morya|M.]] took pains a few days ago, to prove to you that he was never taken in, as you hoped, and that he laughed at the very idea; and most certainly [[Henry Steel Olcott|Olcott]] will give you a good proof of it, albeit he is in the interior of Ceylon at this moment, where no letters let alone telegrams can reach. Nor was this "fraud" — if you will call it so, ever commenced in our interests, for the simple reason that we have no interest in it — but in that of [[Edmond W. Fern|Mr. Fern]] and the [[Theosophical Society|Society]], in the ideas of H.P.B. But why call it fraud? He asked her advice, he worried and supplicated her, and she told him — "Work for the cause; try to enquire and search and so to obtain every evidence you can of the existence of the [[Masters of Wisdom|Brothers]]. You see they will not come this year, but there are plenty of Lamas descending every year to Simla and the neighbourhood, and so, get all the evidence you can for yourself and [[Allan Octavian Hume|Mr. Hume]], etc." Is there anything wrong in this? When she received the MSS containing his vision, she asked M. and he who is called in it "the mighty One" and the "Father" and what not, told her the truth and then ordered her to ask Mr. Fern whether he would publish it, telling her and O. beforehand that he would not. What Morya knows of<br />
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== Page 21 ==<br />
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this and other visions, he alone knows and even I will never interfere in his ways of training, however distasteful they may be to me personally. The [[Helena Petrovna Blavatsky|"Old Lady"]] since you ask me, will of course know nothing. But you must know that since she went to Baroda, she has a worse opinion of [[Edmond W. Fern|Fern]] than even yourself. She learned there certain things of him and of Brookes, and heard others from the latter, he being as you know the Baroda Mejnoor of Fern's. She is a woman though she be an [[Upāsaka|Upa-si-ka]] (female disciple) and except on [[Occultism|occult]] matters can hardly hold her tongue. I believe we had enough of this. Whatever has or will yet happen it will affect but Fern — no one else.<br />
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I hear of the projected grand theosophical Conversazione — and if, at that time you are still [[theosophist]]s, of course it is better that it should be in your house. And now, I would like to say to you a few parting words. Notwithstanding the painful knowledge I have of your chief and almost one defect — one that you have yourself confessed to in your letter to me, I wish you to believe me, my dearest Brother, when I say that my regard and respect for you in all other things is great and very sincere. Nor, am I likely to forget, whatever happens, that for many months past, without expecting or asking for any reward or advantage for yourself you have worked<br />
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'''NOTES:'''<br />
* '''Mejnoor''' refers to [[Zanoni (book)|Zanoni]]'s teacher, in [[Edward Bulwer-Lytton]]'s novel.<br />
* '''Conversazione''', from the Italian, means "a meeting for conversation especially about art, literature, or science."<br />
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== Page 22 ==<br />
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and toiled, day after day, for the good of the [[Theosophical Society|Society]] and of humanity at large in the only hope of doing good. And, I pray you, good Brother, not to regard as "reproaches" any simple remarks of mine. If, I have argued with you, it was because I was forced to do so, since the [[Chohan]] regarded them (your suggestions) as something quite unprecedented; claims, in his position, not to be listened to for one moment. Though you may now regard the arguments directed against you in the light of "undeserved reproaches," yet you may recognise some day, that you were really "wanting unreasonable concessions." The fact that, your pressing proposals, that you — (not anyone else) — should, if possible be allowed to acquire some [[Siddhi|phenomenal gift]], which would be used in convincing others, — though it may be accepted as standing simply, in its dead letter sense "as a suggestion for (my) consideration" and that it, "in no way constituted a claim" — yet for anyone who could read beneath the surface of the lines, it appeared as a definite claim, indeed. I have all your letters, and there is hardly one that does not breathe the spirit of a determined claim, a deserved request, i.e., a demand of that which is due and the rejection of which gives you a right to feel yourself wronged. I doubt not, that such was not<br />
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== Page 23 ==<br />
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your intention in penning them. But such was your secret thought and that innermost feeling was always detected by the [[Chohan]], whose name you several times used, and who took note of it. You undervalue what you got so far on the ground of inconsistency and incompleteness? I have asked you: take notes of the former, beginning with the inconsistencies — as you regard them — in our first arguments pro and con the existence of [[God]] and ending with the supposed contradictions in respect to "accidents" and "[[suicide]]s." Send then to me and I will prove to you that there is not one for him who knows well the whole doctrine. It is strange to accuse one, in the full possession of his brains that on Wednesday he wrote one thing, and on Saturday or Sunday next had all forgotten about it and contradicted himself point blank! I do not think even our [[Helena Petrovna Blavatsky|H.P.B.]] with her ridiculously impaired memory could be guilty of such a complete oblivion. In your opinion "it is not worth while to be working merely for the second class minds," and you propose following out the line of such an argument, either to get all, or leave of the work entirely if you cannot get out immediately "a scheme of philosophy, which will bear the scrutiny and criticism of such men as Herbert Spencer." To this I reply that you sin against the multitudes.<br />
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'''NOTES:'''<br />
* '''Herbert Spencer''', (1820-1903), was an English philosopher and scientist who wrote enthusiastically about evolution before Darwin's works were published.<br />
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It is not among the Herbert Spencers and Darwins or the John Stuart Mills that the millions of [[Spiritualism|Spiritualists]] now going intellectually to the dogs are to be found, but it is they who form the majority of the "second class minds." If you had but patience, you would have received all that you would like to get out of our speculative philosophy — meaning by "speculative" that it would have to remain such, of course, to all but [[adept]]s. But really, my dear brother you are not overloaded with that virtue. However I still fail to see, why you should be disheartened with the situation.<br />
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Whatever happens, I hope you may not resent the friendly truths you have heard from us. Why should you? Would you resent the voice of your conscience whispering to you that you are at times unreasonably impatient, and not at all as forbearing as you yourself should like to be? True, you have been labouring for the cause without remission for many months and in many directions; but you must not think that because we have never shown any knowledge of what you have been doing, nor that, because we have never acknowledged or thanked you for it in our letters — that we are either ungrateful for, or ignore purposely or otherwise what you have done, for<br />
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'''NOTES:'''<br />
* '''John Stuart Mill''', (1806-1873), was an English philosopher and political economist.<br />
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it is really not so. For, though no one ought to be expecting thanks, for doing his duty by humanity and the cause of truth, — since, after all, he who labours for others, labours but for himself — nevertheless, my Brother I feel deeply grateful to you for what you have done. I am not very demonstrative by nature but I do hope to prove to you some day, that I am not an ingrate, as you think. And you yourself, though you have been, indeed, forbearing in your letters to me, in not complaining about what you call the flaws and inconsistencies in our letters, yet, you have not carried so far that forbearance, as to leave to time and further explanations the task of deciding whether such flaws were real or only apparently so upon their surface. You have always complained to [[Alfred Percy Sinnett|Sinnett]] and even, in the beginning, to [[Edmond W. Fern|Fern]]. If you but consented for five minutes or so to fancy yourself in the position of a native [[guru]] and a European [[chela]], you would soon perceive how monstrous must appear any such relations as ours to a native mind; and you would blame no one for disrespect. Now, pray, understand me; I do not complain; but the bare fact of your addressing me as "Master" in your letters — makes me the laughing-stock<br />
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of all our [[Khobilgan|Tchutuktus]] who know anything of our mutual relations. I would never have mentioned this fact, but that I am in a position to demonstrate to you by enclosing here a letter from [[T. Subba Row|Subba Row]] to myself — full of excuses, and another to [[Helena Petrovna Blavatsky|H.P.B.]] — as full of sincere truths, — since they are both [[chela]]s, or rather disciples. I hope I am not committing an indiscretion — in the Western sense. You will please return to me both after reading them and noting what they say. This is sent to you in strict confidence and only for your personal instructions. You will perceive therein, how much you English have to undo in India, before you can hope to do anything good in the country. Meanwhile, I must close, reiterating to you once more the assurance of my sincere regards and esteem.<br />
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Yours<br />
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[[Koot Hoomi|K. H.]]<br />
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Believe me you are too severe upon and — unjust to [[Edmond W. Fern|Fern]].<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 3. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:<br />
<blockquote><br />
This long letter to [[Allan Octavian Hume|AOH]] is on 13 sheets of 8 1/2" X 11" <nowiki>[</nowiki>21.6 X 27.9 cm<nowiki>]</nowiki> white paper in dark blue ink, in heavy script. The quotation from one of AOH's letters to KH at the bottom of page 226 and top of page 227 is in facsimile of AOH's own handwriting, in which passages have been underlined with what appears to be a blue pencil.<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), 127.</ref><br />
</blockquote><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._66&diff=10390Mahatma Letter No. 662013-07-07T16:37:06Z<p>Jacques Mahnich: /* Transcription and notes */</p>
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<div>[[Category:ML from Koot Hoomi]]<br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. P. Sinnett]]/[[A. O. Hume]]<br />
| sentvia = possibly [[Djual Khool]]<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = July 9, 1882 <br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = unknown<br />
| receivedat = [[Simla, India]] <br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 14 in Barker numbering.''' See below for [[Mahatma Letter No. 66#Context and background|Context and background]].<br />
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<big>[[Mahatma Letter No. 65|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 67|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}<br />
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<big>[[Mahatma Letter No. 44|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 67|Next letter Barker'''<nowiki> > </nowiki>''']]</big> <br />
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== Transcription and notes ==<br />
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[Transcribed from a copy in Mr. Sinnett's handwriting — ED.]<br />
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Letter from K.H. Answering Queries. Received by A.O.H., July 9th, 1882.<br />
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(1) We understand that the man-bearing cycle of necessity of our solar system consists of thirteen objective globes, of which ours is the lowest, six above it in the ascending, and six in the descending cycle with a fourteenth world lower still than ours. Is this correct?<br />
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(1) The number is not quite correct. There are seven objective and seven subjective [[globe]]s (I have been just permitted for the first time to give you the right figure), the [[Globe#Worlds of Causes and of Effects|worlds of causes and of effects]]. The former have our [[Globe#Globe D|earth]] occupying the lower turning point where spirit-matter equilibrates. But do not trouble yourself to go into calculations even on this correct basis for it will only puzzle you, since the infinite ramifications of the number seven (which is one of our greatest mysteries) being so closely allied and interdependent with the [[Principle|seven principles]] of Nature and man — this figure is the only one I am permitted (so far) to give you. What I can reveal I do so in a letter I am just finishing.<br />
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(2) We understand that below man you reckon not three [[Kingdoms of Life|kingdoms]] as we do (mineral, vegetable and animal) but seven. Please enumerate and explain these.<br />
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(2) Below man there are three in the objective and three in the subjective region, with man a septenary. Two of the three former none but an initiate could conceive of; the third is the Inner kingdom — below the crust of the earth which we could name but would feel embarrassed to describe. These seven kingdoms are preceded by other and numerous septenary stages and combinations.<br />
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(3) We understand that the [[monad]], starting in the highest world of the descending series, appears there in a mineral encasement, and there goes through a series of seven encasements representing the seven classes into which the mineral kingdom is divided, and that this done it passes to the next [[Globe|planet]] and does likewise (I purposely say nothing of the worlds of results, where it takes on the development the result of what it has gone through in the last world and the necessary preparation for the next) and so on right through the thirteen spheres, making altogether 91 mineral existences. (a) Is this correct? (b) If so, what are the classes we are to reckon in the mineral kingdom? Also (c) How does the monad get out of one encasement into another; in the case of inherbations and incarnations, the plant and animal dies, but so far as we know the mineral does not die, so how does the monad in the [[Rounds#First Round|first round]] get out of one into another inmetalliation? (d) And has every separate molecule of the mineral a monad or only those groups of molecules where definite structure is observable such as crystals?<br />
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(3) Yes; in our [[Planetary Chain|string of worlds]] it starts at [[Globe#Globe A|globe "A"]] of the descending series and passing through all the preliminary evolutions and combinations of the [[Kingdoms of Life#Three elemental kingdoms|first three kingdoms]] it finds itself encased in its first [[Kingdoms of Life#Mineral kingdom|mineral]] form (in what I call race when speaking of man and what we may call class in general) — of class 1 — there. Only it passes through seven instead of "through the thirteen spheres" even omitting the intermediate "worlds of results." Having passed through its seven great classes of inmetalliation (a good word this) with their septenary ramifications — the monad gives birth to the [[Kingdoms of Life#Vegetable kingdom|vegetable kingdom]] and moves on to the next [[Globe#Globe B|planet "B."]]<br />
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(a) As you now see, except as to the numbers. (b) Your geologists divide, I believe, stones into three great groups — of Sandstone, granite and chalk; or the sedimentary, organic, and igneous, following their physical characteristics just as the psychologists and spiritualists divide man into the trinity of [[Sthūla-śarīra|body]], [[soul]], and [[spirit]]. Our method is totally different. We divide minerals (also the other kingdoms) according to their occult properties, i.e., according to the relative proportion of the seven universal [[principle]]s which they contain. I am sorry to refuse you, but I cannot, am not permitted to answer your question. To facilitate for you a question of simple nomenclature, however, I would advise you to study perfectly the seven principles in man, and thus to divide the seven great classes of the minerals correspondentially. For instance, the group of the sedimentary would answer to the compound (chemically speaking) [[Sthūla-śarīra|body]] of man or his first principle; the organic to the second (some call it third) principle or jiva, etc., etc. You must exercise your own intuitions in that. Thus you might also intuite certain truths even as to their properties. I am more than willing to help you but things have to be divulged gradually.(c) By occult osmosis. The plant and animal leave their carcases behind when life is extinct. So does the mineral only at longer intervals, as its rocky body is more lasting. It dies at the end of every [[manvantara|manwantaric cycle]], or at the close of one "[[Round]]" as you would call it. It is explained in the letter I am preparing for you. (d) Every molecule is part of the [[One Life|Universal Life]]. Man's [[soul]] (his [[Kāma|fourth]] and [[Manas|fifth]] [[principle]]) is but a compound of the progressed entities of the lower kingdom. The superabundance or preponderance of one over another compound will often determine the instincts and passions of a man, unless these are checked by the soothing and spiritualizing influence of his [[buddhi|sixth principle]].<br />
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(4) Please note, we call the Grand Cycle that the [[monad]] has performed in the mineral kingdom a "[[round]]" which we understand to contain thirteen (seven) stations, or objective, more or less material [[Globe|worlds]]. At each of these stations it performs what we call a "world ring," which includes seven inmetalliations, one in each of the seven classes of that kingdom. Is this accepted for nomenclature and correct?<br />
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(4) I believe it will lead to a further confusion. A [[Round]] we are agreed to call the passage of a [[monad]] from [[Globe|Globe A|globe "A"]] to [[Globe|Globe G|globe "Z" (or "G")]] through the encasement in all and each of the four kingdoms, viz., as a [[Kingdoms of Life#Mineral kingdom|mineral]], a [[Kingdoms of Life#Vegetable kingdom|vegetable]], an [[Kingdoms of Life#Animal kingdom|animal]] and [[Kingdoms of Life#Human kingdom|man]] or the [[Deva]] kingdom. The "[[Chains and Rounds#World-Periods (Rings) and Root-Races|world ring]]" is correct. [[Morya|M.]] advised [[Alfred Percy Sinnett|Mr. Sinnett]] strongly to agree upon a nomenclature before going any further. A few stray facts were given to you par contrebande and on the smuggling principle hitherto. But now since you seem really and seriously determined to study and utilize our philosophy — it is time we should begin to work seriously. Because we are constrained to deny to our friends an insight into the higher Mathematics it is no reason why we should refuse to teach them arithmetic. The [[monad]] performs not only "world rings" or seven major inmetalliations, inherbations, zoonisations (?) and incarnations — but an infinitude of sub-rings or subordinate whirls all in series of sevens. As the geologist divides the crust of the earth into great divisions, sub-divisions, minor compartments and zones; and the botanist his plants into orders, classes and species, and the zoologist his subjects into classes, orders and families, so we have our arbitrary classifications and our nomenclature. But besides all this being incomprehensible to you, volumes upon volumes out of the [[Books of Kiu-te]] and others would have to be written. Their commentaries are worse still. They are filled with the most abstruse mathematical calculations the key to most of which are in the hands of our highest [[adept]]s only, since showing as they do the infinitude of the phenomenal manifestations in the side projections of the one Force they are again secret. Therefore I doubt whether I will be allowed to give you for the present anything beyond the mere unitary or root idea. Anyhow I will do my best.<br />
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(5) We understand that in each of your other six kingdoms, a [[monad]] similarly performs a complete [[round]], in each round stopping in each of the thirteen stations, and there performing in each a [[Chains and Rounds#World-Periods (Rings) and Root-Races|world ring]] of seven lives, one in each of the seven classes into which each of the 6 said kingdoms are divided. Is this correct, and, if so, will you give us the seven classes of these six kingdoms?<br />
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(5) If by kingdoms the [[Kingdoms of Life|seven kingdoms]] or regions of the earth are meant — and I do not see how it can mean anything else — then the query is answered in my reply to your Question (2) and if so then the five out of the seven are already enumerated. The first two are related as well as the third, to the evolution of the [[elementals]] and of the Inner kingdom.<br />
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(6) If we are right then the total existences prior to the man-period is 637. Is this correct? Or are there seven existences in each class of each kingdom, 4,459? Or what are the total numbers and how divided? One point more. In these lower kingdoms is the number of lives, so to speak, invariable, or does it vary, and, if so, how, why, and within what limits?<br />
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(6) Not being permitted to give you the whole truth, or divulge the number of isolated fractions, I am unable to satisfy you by giving you the total number. Rest assured my dear Brother, that to one who does not seek to become a practical [[occultism|occultist]] these numbers are immaterial. Even our high [[chela]]s are refused these particulars to the moment of their [[initiation]] into [[adept]]ship. These figures as I have already said are so interwoven with the profoundest psychological mysteries that to divulge the key to such figures, would be to put the rod of power within the reach of all the clever men who would read your book. All that I can tell you is that within the Solar [[Manvantara|Manwantara]] the number of existences or vital activities of the [[monad]] is fixed, but there are local variations in number in minor systems, individual worlds, rounds, and world rings, according to circumstances. And in this connexion remember also that human personalities are often blotted out, while the entities whether single or compound complete all the minor and major circles of necessities under whatsoever form. <br />
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(7) So far we hope we are tolerably correct, but when we come to [[Kingdoms of Life#Human kingdom|Man]] we have got muddled.<br />
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(7) And no wonder, since you were not given the correct information.<br />
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(7a) Does the [[monad]] as Man (ape-man and upwards) make one or seven rounds as above defined? We gathered the latter.<br />
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(7a) As a man-ape he performs just as many rounds and rings as every other race or class; i.e., he performs one [[Round]] and in every planet from [[Globe#Globe A|"A"]] to [[Globe#Globe Z|"Z"]] has to go through seven chief [[Root-Race|races]] of ape-like man, as many [[Root-Race#Seven sub-races|sub-races]], etc., etc. (See Supplementary Notes) as the above described race.<br />
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(7b) At each round does his world circle consist of seven lives in seven races (49) or of only seven lives in one race? We are not certain how you use the word race, whether there is only one race to each station of each round, i.e., one race to each world circle or whether there are seven races (with their seven branchlets and a life in each in either case) in each world circle? Nay, from your use of the words "and through each of these Man has to evolute before he passes on to the next higher race and that seven times," we are not sure that there are not seven lives in each branchlet as you call it, sub-race we will, if you like, say. So now there may be seven rounds each with seven races, each with seven sub-races, each with seven incarnations = 13 x 7 x 7 x 7 x 7 = 31, = 313 lives, or one round with seven races and seven sub-races and a life in each = 13 x 7 x 7 = 637 lives or again 4,459 lives. Please set us right here stating the normal number of lives (the exact numbers will vary owing to idiots, children, etc., not counting) and how divided.<br />
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(7b) As the above described race: i.e., at each [[Globe|planet]] — our [[Globe#Globe D|earth]] included — he has to perform seven rings through seven races (one in each) and seven multiplied by seven offshoots. There are seven [[Root-Race|root-races]], and seven [[Root-Race#Seven sub-races|sub-races]] or offshoots. Our doctrine treats anthropology as an absurd empty dream of the religionists and confines itself to ethnology. It is possible that my nomenclature is faulty: you are at liberty in such a case to change it. What I call "race" you would perhaps term "stock" though sub-race expresses better what we mean than the word family or division of the genus homo. However, to set you right so far I will say — one life in each of the seven root-races; seven lives in each of the 49 sub-races — or 7 x 7 x 7 = 343 and add 7 more. And then a series of lives in offshoot and branchlet races; making the total incarnations of man in each station or planet 777. The principle of acceleration and retardation applies itself in such a way, as to eliminate all the inferior stocks and leave but a single superior one to make the last ring. Not much to divide over some millions of years that man passes on one planet. Let us take but one million of years — suspected and now accepted by your science — to represent man's entire term upon our earth in this Round; and allowing an average of a century for each life, we find that whereas he has passed in all his lives upon our planet (in this Round) but 77,700 years he has been in the subjective spheres 922,300 years. Not much encouragement for the extreme modern [[Reincarnation|re-incarnationists]] who remember their several previous existences!<br />
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Should you indulge in any calculations do not forget that we have computed above only full average lives of consciousness and responsibility. Nothing has been said as to the failures of Nature in abortions, congenital idiots, death of children in their first septenary cycles, nor of the exceptions of which I cannot speak. No less have you to remember that average human life varies greatly according to the [[Round]]s. Though I am obliged to withhold information about many points yet if you should work out any of the problems by yourself it will be my duty to tell you so. Try to solve the problem of the 777 incarnations.<br />
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(8) "M" said all mankind is in the [[Round#Fourth Round|fourth round]], the fifth has not yet commenced but soon will. Was this a slip? If not, then collating this with your present remarks we gather that all mankind is on the fourth round (though in another place you seemed to say we are on the fifth round). That the highest people now on earth belong to the first [[Root-Race#Seven sub-races|sub-race]] of the [[Root-Race#Fifth Root-Race|fifth race]], the majority to the seventh sub-race of the [[Root-Race#Fourth Root-Race|fourth race]] but with remnants of the other sub-races of the fourth race and the seventh sub-race of the [[Root-Race#Third Root-Race|third race]]. Pray set us quite right on this.<br />
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(8) "[[Morya|M]]" knows very little English and hates writing. But even I might have used very well the same expression. A few drops of rain do not make a monsoon though they presage it. The [[Round#Fifth Round|fifth round]] has not commenced on our [[Globe#Globe D|earth]] and the races and sub-races of one round must not be confounded with those of another round. The fifth round mankind may be said to have "commenced" when there shall not be left on the planet which precedes ours a single man of that round and on our earth not one of the fourth round. You should know also that the casual fifth round men (and very few and scarce they are) who come in upon us as avant couriers do not beget on earth fifth round progeny. [[Plato]] and [[Confucius]] were fifth round men and our [[Gautama Buddha|Lord]] a [[Round#Sixth Round|sixth round]] man (the mystery of his [[avatar]] is spoken of in my forthcoming letter) and not even [[Gautama Buddha]]'s son was anything but a fourth round man.<br />
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Our mystic terms in their clumsy re-translation from the [[Sanskrit]] into English are as confusing to us as they are to you — especially to "[[Morya|M]]" unless in writing to you one of us takes his pen as an [[adept]] and uses it from the first word to the last, in this capacity he is quite as liable to "slips" as any other man. No, we are not in the [[Round#Fifth Round|fifth round]], but fifth round men have been coming in for the last few thousand years. But what is such a petty stretch of time in comparison with even one million of the several millions of years embraced in man's occupancy of [[Globe#Globe D|earth]] in a single [[round]].<br />
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[[Koot Hoomi|K.H.]]<br />
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Please examine carefully the few additional things I give you on the fly-leaves. [[Damodar K. Mavalankar|Damodar]] has received orders to send you No. 3 of Terry's letters — a good material for pamphlet No. 3 of Fragments of Occult Truth.<br />
[[File:Man on a Planet.jpg|right|400px|thumb|Diagram designed by Djual Khool]]<br />
This figure roughly represents the development of humanity on a [[Globe|planet]] — say our earth. Man evolves in seven major or [[Root-Race|root-races]; 49 [[Root-Race#Seven sub-races|minor races]]; and the subordinate races or offshoots, the branchlet races coming from the latter are not shown.<br />
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The arrow indicates the direction taken by the evolutionary impulse.<br />
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I, II, III, IV, etc., are the seven major or root-races.<br />
1, 2, 3, etc., are the minor races.<br />
a, a, a, are the subordinate or offshoot races.<br />
N, the initial and terminal point of evolution on the planet.<br />
S, the axial point where the development equilibrates or adjusts itself in each race evolution.<br />
E, the equatorial points where in the [[Evolution#Descending and ascending arcs|descending arc]] intellect overcomes spirituality and in the ascending arc spirituality outstrips intellect.<br />
(N.B. — The above in [[Djual Khool|D.K.]]'s hand — the rest in K.H.'s. — [[Alfred Percy Sinnett|A.P.S.]])<br />
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P.S. — In his hurry [[Djual Khool|D.J.K.]] has made his figure incline somewhat out of the perpendicular but it will serve as a rough memorandum. He drew it to represent development on a single planet; but I have added a word or two to make it apply as well (which it does) to a whole manwantaric [[Planetary Chain|chain of worlds]].<br />
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[[Koot Hoomi|K.H.]]<br />
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Supplementary Notes.<br />
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Whenever any question of [[evolution]] or development in any [[Kingdoms of Life|Kingdom]] presents itself to you bear constantly in mind that everything comes under the Septenary rule of series in their correspondences and mutual relation throughout nature.<br />
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In the evolution of man there is a topmost point, a bottom point, [[Evolution#Descending and ascending arcs|a descending arc, and an ascending arc]]. As it is "[[Spirit]]" which transforms itself into "[[matter]]" and (not "matter" which ascends — but) matter which resolves once more into spirit, of course the [[Root-Race#First Root-Race|first race]] evolution and the [[Root-Race#Seven Root-Race|last]] on a [[Globe|planet]] (as in each [[round]]) must be more etherial, more spiritual, the [[Root-Race#Fourth Root-Race|fourth]] or lowermost one most physical (progressively of course in each round) and at the same time — as physical intelligence is the masked manifestation of spiritual intelligence — each evoluted race in the downward arc must be more physically intelligent than its predecessor, and each in the upward arc have a more refined form of mentality commingled with spiritual intuitiveness.<br />
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The first race (or stock) of the [[Round#First Round|first round]] after a solar [[Manvantara|manwantara]] (kindly wait for my forthcoming letter before you allow yourself to be repuzzled or remuddled. It will explain a good deal) would then be a god man race of an almost impalpable shape, and so it is; but then comes the difficulty to the student to reconcile this fact with the evolution of [[Kingdoms of Life#Human kingdom|man]] from the [[Kingdoms of Life#Animal kingdom|animal]] -- however high his form among the anthropoids. And yet it is reconcilable, for whomsoever will hold religiously to a strict [[Law of Correspondences|analogy]] between the works of the two worlds, the visible and the invisible — one world, in fact, as one is working within itself so to say. Now there are — there must be "failures" in the etherial races of the many classes of [[Dhyāni-Chohan|Dyan Chohans]] or [[Deva]]s as well as among men. But still as these failures are too far progressed and spiritualized to be thrown back forcibly from their Dyan Chohanship into the vortex of a new primordial evolution through the lower kingdoms — this then happens. When a new [[Solar System|solar system]] is to be evolved these Dyan Chohans are (remember the [[Hinduism|Hindu]] allegory of the Fallen Devas hurled by [[Siva]] into Andarah who are allowed by [[Parabrahm]] to consider it as an intermediate state where they may prepare themselves by a series of rebirths in that sphere for a higher state — a new regeneration) born in by the influx "ahead" of the [[Kingdoms of Life#Elemental kingdoms|elementals]] and remain as a latent or inactive spiritual force in the aura of the nascent world of a new system until the stage of [[Kingdoms of Life#Human kingdom|human]] evolution is reached. Then [[Karma]] has reached them and they will have to accept to the last drop in the bitter cup of retribution. Then they become an active Force, and commingle with the [[Elemental]]s, or progressed entities of the pure [[Kingdoms of Life#Animal kingdom|animal kingdom]] to develope little by little the full type of humanity. In this commingling they lose their high intelligence and spirituality of Devaship to regain them in the end of the seventh ring in the [[Round#Seventh Round|seventh round]].<br />
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Thus we have:<br />
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[[Round#First Round|1st Round]]. — An ethereal being — non-intelligent, but super-spiritual. In each of the subsequent [[Root-Race|races and sub-races]] and minor races of [[evolution]] he grows more and more into an encased or incarnate being, but still preponderatingly etherial. And like the [[Kingdoms of Life#Animal kingdom|animal]] and [[Kingdoms of Life#Vegetable kingdom|vegetable]] he develops monstrous bodies correspondential with his coarse surroundings.<br />
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[[Round#Second Round|2nd Round]]. — He is still gigantic and etherial, but growing firmer and more condensed in body — a more physical man, yet still less intelligent than spiritual; for [[manas|mind]] is a slower and more difficult evolution than the [[Sthūla-śarīra|physical frame]] and the mind would not develop as rapidly as the body.<br />
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[[Round#Third Round|3rd Round]]. — He has now a perfectly concrete or compacted body; at first the form of a giant ape, and more intelligent (or rather cunning) than spiritual. For in the [[Evolution#Ascending and descending arcs|downward arc]] he has now reached the point where his primordial spirituality is eclipsed or over-shadowed by nascent mentality. In the last half of this third round his gigantic stature decreases, his body improves in texture (perhaps the microscope might help to demonstrate this) and he becomes a more rational being — though still more an ape than a Deva man.<br />
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[[Round#Fourth Round|4th round]]. — Intellect has an enormous development in this round. The dumb races will acquire our human speech, on [[Globe#Globe D|our globe]], on which from the [[Root-Race#Fourth Root-race|4th race]] language is perfected and knowledge in physical things increases. At this half-way point of the fourth round, Humanity passes the axial point of the minor [[Manvantara|manwantaric]] circle. (Moreover, at the middle point of every major or root race evolution of each round, man passes the equator of his course on that [[Globe|planet]], the same rule applying to the whole evolution or the seven rounds of the minor Manwantara — 7 rounds divided by 2 = 3 1/2 rounds). At this point then the world teems with the results of intellectual activity and spiritual decrease. In the first half of the fourth race, sciences, arts, literature and philosophy were born, eclipsed in one nation, reborn in another. Civilization and intellectual development whirling in [[Law of Cycles|septenary cycles]] as the rest; while it is but in the latter half that the spiritual [[Ego]] will begin its real struggle with body and mind to manifest its transcendental powers. Who will help in the forthcoming gigantic struggle? Who? Happy the man who helps a helping hand.<br />
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[[Round#Fifth Round|5th Round]]. — The same relative development, and the same struggle continues.<br />
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[[Round#Sixth Round|6th Round]].<br />
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[[Round#Seventh Round|7th Round]].<br />
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Of these we need not speak.<br />
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'''No image is available. No slide was made,<br>per [[George Linton|G. Linton]].'''<br />
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'''NOTES:'''<br />
* '''Andarah'''. According to [[G. de Purucker]] in his [http://www.theosociety.org/pasadena/etgloss/am-ani.htm ''Encyclopedic Theosophical Glossary''] says this term could refer to the [[Sanskrit]] words andhakāra (darkness, blindness) or antarāla (midway, intermediate space).<br />
* '''avant coureurs'''. (8)...men who come in upon us as ''avant coureurs'' = forerunners, precursors<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 6A. [[George Linton]] and [[Virginia Hanson]] discussed this letter together with [[Mahatma Letter No. 67|Letter No. 67]]:<br />
<blockquote><br />
These two letters, containing questions by [[Allan Octavian Hume|AOH]] and answers by [[Koot Hoomi|KH]], are among the most important in the book from a technical point of view. The originals are not available but were copied by [[Alfred Percy Sinnett|APS]] into his copy-book, in which he preserved copies of a number of important letters. It seems probable that these are accurate copies. The copy-book is in the British Museum.<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), 118.</ref><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._11&diff=9803Mahatma Letter No. 112013-05-09T23:18:29Z<p>Jacques Mahnich: /* Page 12 */</p>
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{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. O. Hume]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = After December 1, 1880 See [[Mahatma Letter No. 11#Context and background|below]].<br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = unknown<br />
| receivedat = unknown<br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 28 in Barker numbering.''' See below for [[Mahatma Letter No. 11#Context and background|Context and background]].<br />
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== Page 1 transcription, image, and notes ==<br />
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My dear Sir,<br />
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If no other good ever came of our correspondence than that of showing us once more how essentially opposed are our two antagonistic elements — the English and the [[Hinduism|Hindu]], our few letters will not have been exchanged in vain. Sooner can oil and water mingle their particles than an Englishman — however intelligent, noble-minded and sincere to be made to assimilate even the [[exoteric]] [[Hinduism|Hindu]] thought, let alone its [[esoteric]] spirit. This will, of course provoke you to a smile. You will say — "I expected this." So be it. But if so, it shows no more than the perspicacity of a man of thought and observation who intuitively anticipated an event which his own attitude must precipitate. . . .<br />
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You will pardon me if I have to speak frankly and sincerely of your long letter. However cogent its logic, noble some of its ideas, ardent its aspiration, it yet lies here before me a very mirror of that spirit of this age, against which we have fought during our whole lives! At best it is the unsuccessful endeavour of an acute intellect trained in the ways of an [[exoteric]] world, to throw light <br />
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[http://www.theosophy.wiki/mywiki/images/ML/11-1_6552.jpg http://www.theosophy.wiki/mywiki/images/ML/11-1_6552_thm.jpg]<br />
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'''NOTES:'''<br />
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== Page 2 ==<br />
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on, and judge of the modes of life and thought in which it is unversed, for they belong to quite a different world from that it deals with. You are no man of petty vanities. To you it is safe to say: "My dear friend, apart from all this, study your letter impartially; weigh some of its sentences, and on the whole you will not feel proud of it." Whether or not you will ever fully appreciate my motives, or misconceive the true causes which make me decline for the present any further correspondence, I yet am confident that some day you will confess that this last letter of yours under the garb of a noble humility, of confessions of "weaknesses and failings, shortcomings and follies" was yet — no doubt quite unconsciously to yourself — a monument of pride, the loud echo of that haughty and imperative spirit which lurks at the bottom of every Englishman's heart. In your present state of mind, very likely even after reading this answer, you will hardly perceive, that not only have you entirely failed to understand the spirit in which my last letter was written to you, but even, in some instances to catch its evident sense. You were preoccupied by one single, all-absorbing idea: and, failing to detect any direct reply to it in my answer, before taking time to think it over, and see its general <br />
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not personal applicability, you sat down and accused me right away of giving you a stone when you asked for bread! No need of being "a lawyer" in this or any previous existence to state simple facts. No need to "make the bad appear the better cause" when truth is so very simple and so easily told. My remark — "you take up the position that unless a proficient in arcane knowledge will waste upon your embryonic Society an energy . . ." etc: — you applied to yourself, whereas it was never so meant. It related to the expectations of all those who might desire to join the Society under certain conditions exacted before-hand and that were firmly insisted upon, by yourself and [[A. P. Sinnett|Mr. Sinnett]]. The letter as a whole was meant for you two, and this special sentence applied to all in general.<br />
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You say that I have "to a certain extent mistaken" your "position," and that I "clearly misunderstand" you. This is so evidently incorrect that it will suffice for me to quote a single paragraph from your letter to show that it is you who have entirely "mistaken my position" and "clearly misunderstood me." What else do you do but labour under an erroneous impression, when, in your<br />
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eagerness to repudiate the idea of having ever dreamt of originating a "school" you say of the proposed "Anglo-Indian Branch" — "it is no Society of mine. . . . I understood it to be the wish of yourself and chiefs that the Society should be started and that I should assume a leading position in it." To this I replied that if it has been constantly our wish to spread on the Western Continent among the foremost educated classes "Branches" of the [[Theosophical Society|T.S.]] as the harbingers of a [[Universal Brotherhood]] it was not so in your case. We (the Chiefs and I) entirely repudiate the idea that such was our hope (however we might wish it) in regard to the projected A.I. Society. The aspiration for [[Universal Brotherhood|brotherhood]] between our races met no response — nay, it was pooh-poohed from the first — and so, was abandoned even before I had received [[A. P. Sinnett|Mr. Sinnett]]'s first letter. On his part and from the start, the idea was solely to promote the formation of a kind of club or "school of [[magic]]." It was then no "proposal" of ours, nor were we the "designers of the scheme." Why then such efforts to show us in the wrong? It was [[H. P. Blavatsky|Mad. B.]] — not we, who originated the idea; and it was [[A. P. Sinnett|Mr. Sinnett]] who took it up. Notwithstanding his frank and honest admission to the effect that being unable to grasp the basic idea of<br />
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[[Universal Brotherhood]] of the Parent Society, his aim was but to cultivate the study of [[occult Science]]s, an admission which ought to have stopped at once every further importunity on her part, she first succeeded in getting the consent — a very reluctant one I must say — of her own direct chief, and then my promise of co-operation — as far as I could go. Finally, through my mediation, she got that of our [[Maha Chohan|highest CHIEF]], to whom I submitted the first letter you honoured me with. But, this consent, you will please bear in mind, was obtained solely under the express and unalterable condition that the new Society should be founded as a Branch of the [[Universal Brotherhood]], and among its members, a few elect men would — if they chose to submit to our conditions, instead of dictating theirs — be allowed to BEGIN the study of the [[occult science]]s under the written directions of a "[[Brother]]." But a "hot-bed of [[magic]]k" we never dreamt of. Such an organization as mapped out by [[A. P. Sinnett|Mr. Sinnett]] and yourself is unthinkable among Europeans; and, it has become next to impossible even in India — unless you are prepared to climb to a height of 18,000 to 20,000 amidst the glaciers of the Himalayas. The greatest as well as most promising of such schools in Europe, <br />
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the last attempt in this direction, — failed most signally some 20 years ago in London. It was the secret school for the practical teaching of [[magic]]k, founded under the name of a club, by a dozen of enthusiasts under the leadership of [[Edward Bulwer-Lytton|Lord Lytton]]'s father. He had collected together for the purpose, the most ardent and enterprising as well as some of the most advanced scholars in [[mesmerism]] and "ceremonial [[magic]]k," such as [[Eliphas Levi]], Regazzoni, and the Kopt Zergvan-Bey. And yet in the pestilent London atmosphere the "Club" came to an untimely end. I visited it about half a dozen of times, and perceived from the first that there was and could be nothing in it. And this is also the reason why, the British [[Theosophical Society|T.S.]] does not progress one step practically. They are of the [[Universal Brotherhood]] but in name, and gravitate at best towards [[Quietism]] — that utter paralysis of the [[Soul]]. They are intensely selfish in their aspirations and will get but the reward of their selfishness.<br />
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Nor did we begin the correspondence upon this subject. It was [[A. P. Sinnett|Mr. Sinnett]] who, of his own motion addressed to a "[[Brother]]" two long letters, even before [[H. P. Blavatsky|Mad. B.]] had obtained either permission or promise from any of us to answer him, or knew to whom of us to deliver his letter. Her own chief <br />
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having refused point blank to correspond, it was to me that she applied. Moved by regard for her, I consented even telling her she might give you all my Thibetan mystic name, and — I answered our friend's letter. Then came yours — as unexpectedly. You did not even know my name! But your first letter was so sincere, its spirit so promising, the possibilities it opened for doing general good seemed so great, that if, I did not shout Eureka after reading it, and thrown my Diogenes' lantern into the bushes at once, it was only because I knew too well human and — you must excuse me — Western nature. Unable, nevertheless, to undervalue the importance of this letter I carried it to our venerable [[Maha Chohan|Chief]]. All I could obtain from Him, though, was the permission to temporarily correspond, and let you speak your whole mind, before giving any definite promise. We are not gods, and even they, our chiefs — they hope. Human nature is unfathomable, and yours is perhaps, more intensely so than any other man I know of. Your last favour was certainly if not quite a world of revelation, at least, a very profitable addition to my store of observation of the Western character, especially that of the modern, highly intellectual Anglo-Saxon. But it would be a revelation, indeed, to [[H. P. Blavatsky|Mad. B.]] <br />
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'''NOTES:'''<br />
* '''Eureka''' means "I have found it," supposedly exclaimed by the ancient Greek Archimedes when he discovered principle of using displacement of water to determine the volume of an irregular object.<br />
* '''Diogenes' lantern''' refers to Diogenes of Sinope, who walked the streets of Athens carrying a lantern in broad daylight, searching for an honest man.<br />
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who did not see it, (and for various reasons had better not) for it might knock off much of her presumption and faith in her own powers of observation. It might prove to her among other things that she was as much mistaken in relation to [[A. P. Sinnett|Mr. Sinnett]]'s attitude in this matter as your own; and that I, who had never had the privilege of your personal acquaintance as she had, knew you far better than she did. I had positively foretold to her your letter. Rather than have no Society at all, she was willing to have it upon any terms at first, and then take her chances afterwards. I had warned her that you were not a man to submit to any conditions but your own; or even take one step towards the foundation of an organization — however noble and great — unless you received first such proofs as we generally give but to those, who by a trial of years have proved themselves thoroughly trustworthy. She rebelled against the notion and assured that were I but to give you one unimpeachable test of [[occult powers]] you would be satisfied, whereas [[A. P. Sinnett|Mr. Sinnett]] never would. And now, that both of you have had such proofs what are the results? While [[A. P. Sinnett|Mr. Sinnett]] believes — and will never repent of it, you have allowed your mind to become gradually<br />
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filled with odious doubts and most insulting suspicions. If you will kindly remember my first short note from Jhelum you will see to what I then referred in saying that you would find your mind poisoned. You misunderstood me then as you have ever since; for in it, I did not refer to C. [[H. S. Olcott|Olcott]]'s letter in the Bombay Gazette but to your own state of mind. Was I wrong? You not only doubt the "broach [[phenomenon]]" — you positively disbelieve it. You say to [[H. P. Blavatsky|Mad. B.]] — that she may be one of those who believe that bad means are justified by good ends and — instead of crushing her with all the scorn such an action is sure to awaken in a man of your high principles — you assure her of your unalterable friendship. Even your letter to me is full of the same suspicious spirit, and that which you would never forgive in yourself — the crime of deception — you try to make yourself believe you can forgive in another person. My dear Sir, these are strange contradictions! Having favoured me with such a series of priceless moral reflexions, advice, and truly noble sentiments, you may perhaps, allow me in my turn, to give you the ideas of an humble apostle of Truth, an obscure [[Hinduism|Hindu]], upon that point. As man is a creature born with a free will and endowed with reason, whence spring <br />
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all his notions of right and wrong, he does not per se represent any definite moral ideal. The conception of morality in general relates first of all to the object or motive, and only then to the means or modes of action. Hence, if we do not and would never call a moral man him, who following the rule of a famous religious schemer uses bad means for a good object, how much less would we call him moral who uses seemingly good and noble means to achieve a decidedly wicked or contemptible object? And according to your logic, and once that you confess to such suspicions, [[H. P. Blavatsky|Mad. B.]] would have to be placed in the first of these categories, and I in the second. For, while giving her to a certain extent the benefit of the doubt, with myself you use no such superfluous precautions and, you accuse me unequivocally of setting up a system of deceit. The argument used in my letter, in regard to "the approbation of the Home Government" you term as "such very low motives"; and you add to it the following crushing and direct accusation: "You do not want this Branch (the Anglo-Indian) for work. . . . You merely want it as a lure to your native brethren. You know it will be a sham, but it will look sufficiently like the real thing," etc., etc. This is a<br />
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direct and positive accusation. I am shown guilty of the pursuit of a wicked, mean object through low and contemptible means, i.e., false pretences. . . .<br />
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In penning these accusations did you stop to think, that as the projected organization had something grander, nobler and far more important in view than the mere gratification of the desires of one solitary person — however worthy — namely in case of success to promote the security and welfare of a whole conquered nation — it is just barely possible that that which to your individual pride may appear a "low motive" is after all but the anxious search for means which would be the salvation of a whole country ever distrusted and suspected, the protection by the conqueror of the conquered! You pride yourself upon not being a "patriot" — I do not; for, in learning to love one's country one but learns to love humanity the more. The lack of that you term "low motives" in 1857 caused my country-men to be blown by yours from the mouths of their guns. Why then should I not fancy that a real philanthropist would regard the aspiration for a better understanding between the Govt. and people of India as a most commendable instead of an ignoble one? "A fig" say you "for the knowledge and the philosophy<br />
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on which it is based," if — "it would not be of any good to mankind," would not "enable me to be more useful to my generation," etc. etc. But when you are offered the means of doing such good you turn away in scorn and taunt us with a "lure" and a "sham"! Truly wonderful are the contradictions contained in your remarkable letter. . . . And then, you laugh so heartily at the idea of a "reward" or the approval "of your fellow-creatures." The reward to which I shall look will be," you say — "in earning my own self-approval." "Self-approval" which cares so little for the corroborative verdict of the better part of the world at large, to which the good and noble deeds of one serve as high ideals and the most powerful stimulants to emulation, is little else than proud and arrogant egotism. It is HIMSELF against all criticsm; "apres moi — le deluge"! — exclaims the Frenchman with his usual flippancy. "Before [[Jehovah]] was, I AM"! says Man — the ideal of every modern intellectual Englishman. Gratified as I feel at the idea of being the means of affording you so much merriment, namely in asking you to draft a general plan for the formation of the A.I. Branch, I yet am bound to say again that your laugh was premature in as much<br />
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you once more misunderstood entirely my meaning. Had I asked for your help in the organization of a system for teaching the [[occult science]]s, or a plan for a "school of [[magic]]k" the instance brought by you of an ignorant boy asked to work out "an abstruse problem regarding the motion of a fluid inside another fluid" might be a happy one. As it is, your comparison falls short of the mark and the bit of irony hits no one; for my mentioning the subject related merely to the general plan and outward administration of the projected Society and not in the least to its [[esoteric]] studies; to the Branch of the [[Universal Brotherhood]] not to the "School of [[Magic]]k" — the formation of the former being the sine qua non for the latter. Most assuredly in such matter as this one — the organization of an A.I. Branch, to be composed of Englishmen and meant to serve as a link between the British and the natives — (the condition being that they who want to share in the [[Esotericism|secret knowledge]], the inheritance of the children of the soil, must be prepared to accord at least some privileges hitherto refused to these natives) — you English people are far more competent than we to draft a general plan. You know the conditions you would be likely to accept or reject as we might<br />
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not. I asked for a skeleton plan, and you imagined I clamoured for co-operation in the instructions to be given in spiritual sciences! Most unfortunate qui pro quo — and yet [[A. P. Sinnett|Mr. Sinnett]] seems to have understood my wish at a glance.<br />
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Again you seem to show an unfamiliarity with the [[Hinduism|Hindu]] mind when you say: "not one in ten thousand native minds is as well prepared to realize and assimilate transcendental truths as mine." However much you may be right in thinking that "amongst English men of Science there are not half a dozen even whose minds are more capable of receiving these rudiments (of occult knowledge) than mine" (yours) — you are mistaken as to the natives. The [[Hinduism|Hindu]] mind is pre-eminently open to the quick and clear perception of the most transcendental, the most abstruse [[Metaphysics|metaphysical]] truths. Some of the most unlettered ones will seize at a glance that which would often escape the best Western [[Metaphysics|metaphysician]]. You may be, and most assuredly are our superiors in every branch of physical knowledge; in spiritual sciences we were, are and always will be your — MASTERS.<br />
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But let me ask you, what can I, a half civilized native, — think of the charity, modesty and kindness of<br />
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one belonging to a superior race; one, whom I know as a noble minded, just, and kind hearted man in most circumstances, of his life, when, with all ill-disguised scorn he exclaims: "if you want men to rush on blind-fold, heedless of ulterior results (1) — stick to your [[H. S. Olcott|Olcotts]] — if you want men of a HIGHER CLASS, whose brains are to work effectually in your cause, remember . . ." etc. My dear Sir, we neither want men to rush on blind-fold, nor are we prepared to abandon tried friends — who rather pass for fools, than reveal what they may have learnt under a solemn pledge of never revealing it unless permitted — even for the chance of getting men of the very highest class, — nor are we especially anxious to have anyone work for us except with entire spontaneity. We want true and unselfish hearts; fearless and confiding souls, and are quite willing to leave the men of the "higher class" and far higher intellects to grope their own way to the light. Such will only look upon us as subordinates.<br />
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I believe that these few quotations from your letter and the frank answers they have called forth, are sufficient to show how far we are from anything like an entente cordiale. You show a spirit of fierce combativeness and a desire — pardon me — to fight shadows evoked by your own imagination. I had the honour<br />
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of receiving three long letters from you even before I had barely time to answer in general terms your first one. I had never positively refused to comply with your wishes, never had answered as yet one single question of yours. How did you know what Future held in store for you, had you but waited one week? You invite me to a conference only, as it would seem, that you may show me the defects and weaknesses in our modes of action, and the causes for our supposed failure to convert humanity from their evil ways. And in your letter you show plainly that you are the beginning, the middle and the end of the law to yourself. Then why trouble yourself to write to me at all? Even that, which you call a "Parthian arrow" was never meant as such. It is not I, who, unable to get the absolute will depreciate or undervalue the relative good. Your "little birds" have, no doubt, since you so believe, done much good in their way and I certainly never dreamt of giving offence by my remark that the human race and its welfare, were at least as noble a study, and the latter as desirable an occupation as ornithology. But, I am not quite sure that your parting remark as to our not being invulnerable as a body is quite free of that spirit which animated the retreating <br />
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Parthians. Be it as it may, we are content to live as we do — unknown and undisturbed by a civilization which rests so exclusively upon intellect. Nor do we feel in any way concerned about the revival of our ancient arts and high civilization, for these are as sure to come back in their time, and in a higher form as the Plesiosaurus and the Megatherium in theirs. We have the weakness to believe in ever recurrent [[Cyclic Evolution|cycles]] and hope to quicken the resurrection of what is past and gone. We could not impede it even if we would. The "new civilization" will be but the child of the old one, and we have but to leave the eternal law to take its own course to have our dead ones come out of their graves; yet, we are certainly anxious to hasten the welcome event. Fear not; although we do "cling superstitiously to the relics of the Past" our knowledge will not pass away from the sight of man. It is the "gift of the gods" and the most precious relic of all. The keepers of the sacred Light did not safely cross so many ages but to find themselves wrecked on the rocks of modern scepticism. Our pilots are too experienced sailors to allow us [to] fear any such disaster. We will always find volunteers to replace the tired sentries, and the world, bad as it is in its present state of transitory period, can yet furnish us with a few men now and then. You "do not propose<br />
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moving further in the matter" unless we make "some further sign"? My dear sir, we have done our duty: we have responded to your appeal, and now propose to take no further step. We, who have studied a little [[Immanuel Kant|Kant]]'s moral teachings, analyzed them somewhat carefully, have come to the conclusion that even this great thinker's views on that form of duty (das Sollen) which defines the methods of moral action — notwithstanding his one-sided affirmation to the contrary — falls short of a full definition of an unconditional absolute principle of morality — as we understand it. And this Kantian note sounds throughout your letter. You so love mankind, you say, that were not your generation to benefit by it, you would reject "Knowledge" itself. And yet, this philanthropic feeling does not even seem to inspire you with charity towards those you regard as of an inferior intelligence. Why? Simply because the philanthropy you Western thinkers boast of, having no character of universality; i.e. never having been established on the firm footing of a moral, universal principle; never having risen higher than theoretical talk; and that chiefly among the ubiquitous [[Protestantism|Protestant]] preachers, it is but a mere accidental manifestation but no recognised LAW. The most superficial analysis will show, that, no more than any other empirical phenomenon in human nature, can it be taken as<br />
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an absolute standard of moral activity; i.e. one productive of efficient action. Since, in its empirical nature this kind of philanthropy is like love, but something accidental, exceptional, and like that has its selfish preferences and affinities; it necessarily is unable to warm all mankind with its beneficent rays. This, I think is, the secret of the spiritual failure and unconscious egotism of this age. And you, otherwise a good and a wise man, being unconsciously to yourself the type of its spirit, are unable to understand our ideas upon the [[Theosophical Society|Society]] as a [[Universal Brotherhood]], and hence — turn away your face from it.<br />
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Your conscience revolts you say to be made "a stalking horse; the puppet of a score or more of hidden wire-pullers." What do you know of us since you cannot see us; what do you know of our aims and objects; of us, of whom you cannot judge? . . . you ask. Strange arguments. And do you really suppose you would "know" us, or penetrate any better our "aims and objects" were you to see me personally? I am afraid, that with no past experience of this kind, even your natural powers of observation — however acute — would have to be confessed more than useless. Why, my dear Sir, even our Baharoopias can prove a match any day for the acutest political Resident; and never yet one was detected or even recognised; <br />
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and their [[mesmerism|mesmeric]] powers are not of the highest order. However suspicious you might ever feel about the details of the "brooch" there is one prime feature in the case which your astuteness has already told you can only be accounted for on the theory of a stronger will influencing Mrs. Hume to think after that particular object and no other. And if [[H. P. Blavatsky|Mad. B.]], a sickly woman, must be credited with such powers, are you quite sure that you yourself would not also be made to succumb to a trained [[will]], ten times stronger than hers? I could come to you to-morrow, and installing myself in your house — as invited — get an entire domination over your whole mind and body in 24 hours, and you never aware of it for one moment. I may be a good man, but so I may, for all you know, as easily be a wicked, plotting schemer, hating profoundly your white race which subjugated and daily humiliates mine, and — take revenge on you — one of the best representatives of that race. If the power of [[exoteric]] [[mesmerism]] alone were employed — a power acquired with equal ease by the bad as by the good man — even then you could hardly escape the snares laid out for you, were the man you invited but a good [[mesmerism|mesmeriser]], for — you are a remarkably easy subject — from the physical stand-point. "But my conscience<br />
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my intuition!" you may argue. Poor help in such a case as mine. Your intuition would make you feel but that which really was — for the time being; and as to your conscience — you then accept [[Kant]]'s definition of it? You, perhaps, believe with him that under all circumstances, and even with the full absence of definite religious notions, and occasionally even with no firm notions about right and wrong at all, MAN has ever a sure guide in his own inner moral perceptions or — conscience? The greatest of mistakes! With all the formidable importance of this moral factor, it has one radical defect. Conscience as it was already remarked may be well compared to that [[Dæmon|demon]], whose dictates were so zealously listened to and so promptly obeyed by [[Socrates]]. Like that [[Dæmon|demon]], conscience, may perchance, tell us what we must not do; yet, it never guides us as to what we ought to perform, nor gives any definite object to our activity. And — nothing can be more easily lulled to sleep and even completely paralyzed, as this same conscience by a trained [[will]] stronger than that of its possessor. Your conscience will NEVER show you whether the [[Mesmerism|mesmeriser]] is a true [[adept]] or a very clever juggler, if he once has passed your threshold and got control of the [[aura]] surrounding your person. You speak of abstaining from any but an innocent work like<br />
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bird-collecting, lest there be danger of creating another Frankenstein's monster. . . . [[Kriyā Śakti|Imagination]] as well as [[will]] — creates. Suspicion is the most powerful provocative agent of imagination. . . . Beware! You have already begotten in you the germ of a future hideous monster, and instead of the realization of your purest and highest ideals you may one day evoke a phantom, which, barring every passage of light will leave you in worse darkness than before, and, will harass you to the end of your days.<br />
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Again expressing the hope that my candour may not give offence, I am, dear Sir, as ever,<br />
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Your most obedient Servant,<br />
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[[Koot Hoomi|Koot' Hoomi Lal Sing]]<br />
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[[A. O. Hume]], Esq.<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 2. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:<br />
<blockquote><br />
On both sides of eleven sheets of white paper, in black ink. The script is larger than usual and varies somewhat from the customary KH style. The complimentary closing is in the stilted formal style of that time and the signature is the full four-part name used in the early letters.<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), 70.</ref><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._8&diff=9666Mahatma Letter No. 82013-05-09T22:41:16Z<p>Jacques Mahnich: /* Page 8 */</p>
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<div>[[Category:ML from Hume]]<br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[A. O. Hume]]<br />
| receivedby = [[Koot Hoomi]]/[[A. P. Sinnett]]<br />
| sentvia = [[A. P. Sinnett]]/[[Helena Petrovna Blavatsky|H. P. Blavatsky]]<br />
| header2 = Dates<br />
| writtendate = November 20, 1880 See [[Mahatma Letter No. 8#Context and background|below]].<br />
| receiveddate = December 1, 1880 See [[Mahatma Letter No. 8#Context and background|below]].<br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = [[Simla, India]]<br />
| receivedat = [[Allahabad, India]], by [[A. P. Sinnett]]<br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 99 in Barker numbering.''' See below for [[Mahatma Letter No. 8#Context and background|Context and background]].<br />
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<big>[[Mahatma Letter No. 56|Next letter Barker'''<nowiki> > </nowiki>''']]</big> <br />
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== Page 1 transcription, image, and notes ==<br />
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Simla. 20-11-80.<br />
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My Dear [[Koot Humi]],<br />
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I have sent [[A. P. Sinnett|Sinnett]] your letter to me and he has kindly sent me yours to him — I want to make some remarks on this, not by way of cavil, but because I am so anxious that you should understand me. Very likely it is my conceit, but whether or no I have a deep rooted conviction that I could work effectually if I only saw my way, and I cannot bear the idea of your throwing me over under any misconception of my views. And yet every letter I see of yours, shows me that you do not yet realize what I think and feel.* To explain this I venture to jot down a few comments on your letter to [[A. P. Sinnett|Sinnett]].<br />
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You say that if Russia does not succeed in taking Tibet, it will be due to you and herein at least you will deserve our gratitude — I do not agree to this in the sense in which you mean it. (1) If I thought that Russia would on the whole govern Tibet or India in such wise as to make the inhabitants on the whole happier than they are under the existing Gov<nowiki>[</nowiki>ernmen<nowiki>]</nowiki>ts, I would myself welcome and work for her advent. But so far as I can judge the Russian Gov<nowiki>[</nowiki>ernmen<nowiki>]</nowiki>t is a corrupt despotism, hostile to individual liberty of action and therefore to real progress '''and it would only be in common with all well wishers of mankind & not as an Englishman (& indeed I have no nationality) that I should feel gratitude to you or anyone else who by legitimate means (& what are under different'''<br />
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'''sets of circumstances legitimate & illegitimate means may be a matter open to argument) prevented the further extension of a power, which is essentially hostile to the highest interests of humanity.'''<br />
Then about the English-speaking vaquil. Was the man so much to blame? You and yours have never taught him that there was any thing in [[Yog]] [[Vidya]]. The only people who have taken the trouble to educate him at all have in so doing taught him materialism. You are disgusted with him, but who is to blame? '''He who having no teaching but a materialistic one, rejects as dreams, the vague rumours that have reached him as to spiritual possibilities, or you (I mean your brotherhood) who knowing all about these have failed to popularize the knowledge, have in fact failed to teach him better?''' I judge perhaps as an outsider, but it does seem to me, that the impenetrable veil of secrecy by which you surround yourselves, the enormous difficulties which you oppose to the communication of your spiritual knowledge, are the main causes of the rampant materialism which you so much deplore. '''You are the only people who possess any real experimental knowledge of things spiritual -- doubtless millions upon millions possess a sort of knowledge of these thro faith, pure life, meditation and in fact the higher discipline of all religions worthy of the name. But this knowledge of theirs tho sufficing to their own souls, is not of a character to produce objective results, or tangible arguments, that they can appeal to in order to lead others by nature less spiritually minded to similar convictions to their own.''' You alone do possess the means of bringing home to the ordinary run of men, convictions of this nature, <br />
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but you, apparently bound by ancient rules, so far from zealously disseminating this knowledge, envelope it in such a dense cloud of mystery, that naturally the mass of mankind, disbelieve in its existence '''and this veil of secrecy is I submit an anachronism. It may have been very necessary in former days when the exhibition of the powers possessed by adepts might have led to prosecutions or persecutions. But now when in the most highly civilized countries, such exhibitions would at worse entail ridicule & abuse (both of which the inexorable logic of facts would surely even tho slowly strangle)''' there can be no justification for not giving clearly to the world the more important features of your philosophy, accompanying the teaching with such a series of demonstrations as should ensure the attention of all sincere minds. That you should hesitate to confer hastily great powers too likely to be abused, I quite understand — but this in no way bars a dogmatic denunciation of the results of your psychical investigations, accompanied by [[phenomena]], sufficiently clear and often repeated to prove that you really did know more of the subjects with which you dealt than Western Science does (2) . . .<br />
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Perhaps you will retort "how about [[Henry Slade|Slade]]'s case?" but do not forget that <u>he</u> was taking money for what he did; making a living out of it. Very different would be the position of a man, who came forward to teach gratuitously, manifestly at the sacrifice of his own time, comfort and convenience, what he believed it to be for the good of mankind to know. At first no doubt everyone would say the man was mad or an impostor — but then when [[phenomenon]] on [[phenomenon]] was repeated and repeated, they would have to admit there was something in it, and within three years, you would have all the foremost minds in any civilized country intent upon the question and tens of thousands of anxious enquirers out of whom ten per cent. might prove useful workers, and one in a thousand perhaps develop the necessary qualifications for becoming ultimately an [[adept]]. If you desire to react on the native through the European mind that is the way to work it. Of course, I speak under correction and in ignorance of conditions, possibilities, etc., but<br />
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'''NOTES:'''<br />
* '''Slade's case''' refers to [[Henry Slade|Dr. Henry Slade]], an American medium who became rich by touring the world, demonstrating psychic phenomena.<br />
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for this ignorance at any rate <u>I</u> am not to blame. '''Then you say - "It <u>is not possible</u> that there should be much more at best than a benevolent neutrality shown by your people towards ours. There is so very minute a point of contact between the two civilizations they respectively represent that one might almost say they could not touch at all" Now is this correct? - Is it not in the first place misleading to talk of <u>two</u> civilizations? All civilizations have the same necessary ingredients, mental & moral (or if you prefer it a spiritual) culture. The one element may predominate here, the other there, but in both cases there must be a vast am[oun]t in common. Essential to every civilization in any way deserving of the name is the intellectual culture necessary for the discrimination of the good, the true & the beautiful & the moral culture essential to the adherence at all cost to these in preference to their opposites. In the one country there may be less intellectual capacity & a purer devotion to the more dimly perceived truths, in the other it may be more of "Meliora videon proboque, deteriora sequor" but in both the essentials are the same & it appears to me to be a contradiction in terms to talk of two civilizations which may almost be said not to touch at all. Nor is this a mere matter of words for starting with such ideas failure is a certainty, whereas if the vast amt that <u>is</u> common to both be realized & recognized & if we seek to build on this common foundation, an active cooperation in lieu of a benevolent neutrality becomes not only a possibility, but is a thing that may be commanded.''' (3)<br />
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Then I come to the passage, "Has it occurred to you that the two Bombay publications if not influenced may at least have not been prevented by those who might have done so because they saw the necessity for that much agitation to effect the double result of making a needed diversion after the brooch grenade, & perhaps of trying the strength <br />
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'''NOTES:'''<br />
* '''"Video meliora, proboque, deteriora sequor"''' is a Latin phrase found in the writings of the Roman poet known as ''Ovid'', meaning "I see better things, and approve, but I follow worse."<br />
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of your personal interest in [[occultism]] and [[theosophy]]? I do not say it was, I but enquire whether the contingency ever presented itself to your mind." Now of course this was addressed to [[A. P. Sinnett|Sinnett]], but still I wish to answer it in my fashion. First I should say, <u>cui bono</u> throwing out such a hint? You must know whether it was so or not. If it was not, why set us speculating as to whether it <u>may</u> have been, when you know it was <u>not</u>. But if it was so, then I submit, that in the first place an idiotic business like this could be no test of any <u>man's</u> (there are of course lots of human beings who are only a sort of educated monkey) personal interest in anything. '''Would any <u>man</u>, who felt ever the slightest interest in anything, suffer this interest to be affected by the fact that some other person made themselves ridiculous in connexion there with?''' In the second place if the [[Brothers]] did deliberately allow the publication of those letters, I can only say, that from my worldly non-initiated standpoint, I think they made a sad mistake. '''A cause may involve murder & robbery and yet not be wholly discredited but make it ridiculous & you may write its epitaph. Mind I do not for one moment defend this. It is monstrous that it should be so - but it is unfortunately a fact,''' and the object of the [[Brothers]] being avowedly to make the [[Theosophical Society|T.S.]] respected, they could hardly have selected any worse means, than the publication of these foolish letters. '''I do not of course attach any very great importance to them - if there be a real vital breath underlying the T. S. (& it is this I am truly trying to arrive at), it will outlive & smother a hundred such <u>blows</u> - magna est veritas et prevalebit -''' but still when the question is broadly put, did you ever consider whether the [[Brothers]] allowed this publication, I cannot avoid replying, if they did not, it is futile wasting consideration on the matter, and if they did, it seems to me that they were unwise in so doing. <br />
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Then come your remarks about [[H. S. Olcott|Colonel Olcott]]. Dear old [[H. S. Olcott|Olcott]], whom everyone who knows must love. I fully sympathize in all you say<br />
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* "'''Magna est veritas et praevalebit'''" means "Truth is mighty, and will prevail."<br />
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in his favour — but I cannot but take exception to the terms in which you praise him, the whole burthen of which is that he never questions but always obeys. This is the Jesuit organization over again — and this renunciation of private judgment, this abnegation of one's own personal responsibility, this accepting the dictates of outside voices as a substitute for one's own conscience, is to my mind a <u>sin</u> of no ordinary magnitude '''& involves a principle inimical to all true civilization. Moreover I venture to predict that such system of passive obedience will never obtain the cooperation of the highest minds in any society. ''' Nay further I feel bound to say that if '''as I seem to gather from many incidental passages in our letters,''' this doctrine of blind obedience is an essential one in your system, I greatly doubt whether any spiritual light it may confer can compensate mankind for the loss of that private freedom of action, that sense of personal, individual responsibility of which it would deprive them.''' Nay further I take, unless I wholly misread the teachings of history and the spirit of the age, any organization, which has for the key note passive obedience is itself doomed.''' (5)<br />
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'''Now for the first time I begin to get a glimpse of what you probably mean by what you so often allude to as the irreconcilable nature of Eastern and Western Ideas. Truly despotism is of the East[;] Freedom of the West. But I confess that I have hitherto been unable to conceive the possibility of a brotherhood like yours accepting as a tenet the principle that underlies all despotisms. Yet when your highest praise is bestowed, not on someone who wisely & cleverly works out a good end but on one who amidst the inescapable errors "always obeys and never questions" what else, can I conclude?'''<br />
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'''And here I must take my stand - as for physical matters, when where or what one eats or sucks, where or how one lives or sleeps, these are all accidentals - matters of no earthly consequence provided my health does not seriously suffer, I would as soon live on herbs & water & sleep & live in a cave or a mud hut if any good was to come of it, as in any other ways.''' But if it be intended that I shall ever, get instructions to do this or that and without understanding the why or the wherefore, without scrutinizing consequences, blind and heedless, straightway go and do it, — then frankly the matter for me is at an end — I am no military machine — I am an avowed enemy of the military organization — friend and advocate of the industrial or co-operative system, and I will join no Society or no Body which purports to limit or control my right of private judgment. Of course I am not '''a''' doctrinaire!,? and do not desire to ride any principle as a hobby horse. '''Where a matter is immaterial, i.e. as far as my unaided judgement enables me to discern no harm. Then if the persons who asked me to do it were persons in whose good faith & capacity I had confidence I should like [[H. S. Olcott|Olcott]] be quite willing to obey & ask no questions. But if the thing was material, & either involves consequences which I could not clearly forsee, or appears to me wrong or unwise, then I should most distinctly refuse to obey unless the "hakims" were willing to explain to me the reasons for their "[dictum?]" & make it clear to me that despite any previous doubts, it was really the right thing to do.'''<br />
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To return to [[H. S. Olcott|Olcott]] — <u>I</u> do not think his connection with the proposed Society would be any evil. '''[[A. P. Sinnett|Sinnett]] thinks this I believe - I do not - given any real vital principle as a basis to the Society & nobody's connections with it could do any very permanent harm - So I quite agree in all you say about this. But when you go on to say "But if you now so dislike the idea of a purely nominal executive supervision by [[H. S. Olcott|Col Olcott]] - an American of your own race - you would surely rebel against dictation from a Hindoo" you must entirely mistake my feelings at any rate.'''<br />
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'''NOTES:'''<br />
* '''Hakim''' is a Muslim honorific title used for a leader or ruler of an area.<br />
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== Page 8 ==<br />
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In the first place <u>I</u> should not object in any way to dear old [[H. S. Olcott|Olcott]]'s supervision, because I know it would be nominal, as even if he tried to make it otherwise, [[A. P. Sinnett|Sinnett]] and I are both quite capable of shutting him up if he interfered needlessly. But neither of us could accept him as our real guide (6), because we both know that we are intellectually his superiors. This is a brutal way, as the French would say, of putting it, but que voulez vous?. Without perfect frankness there is no coming to an understanding.<br />
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'''Truly I should object to the <u>dictation</u> not only of a Hindoo but of any human being - I allow no man to dictate to me. But if a Hindoo comes to me and gives me good advice, and shows me reasons why I should do this or should not do the other I should be as readily guided by that advice as tho it had come from an English man or a French man.'''<br />
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'''So far as I am concerned the words "whose race you have not yet learnt even to tolerate let alone to love or respect" have no application. I do not love the low lying mookhtears and vaquils, the khitmutgars and the bulk of the lower class officials & employees, Hindoo's or Mohammedans. Nor do I love any more the similar classes in Germany France or England. Nor do I love the self seeking, fawning, money lenders and the like, who constitute the majority of those who crowd about us official Englishmen. I am civil to them, I try, to be kind to them, but I do not like or respect them, not because they are Hindoos Sikhs or Mohammedans, but because they are self seekers. Mean, Base, and because their presence sits on me like a nightmare and weighs down my own thoughts. But there have been natives Hindoos and Mohammedans whom I have loved and respected as much as I could have loved and respected any European. There is no question of race or colour or creed at all. This is a mere question of intrinsic qualities. "[sifaten?]" - '''<br />
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'''When you say that your highest adepts are "greasy Tibetans & Punjabi Singhs" and that "the lion is proverbially a dirty and offensive beast", I presume you are joking. If not, tho a diamond is a diamond, and I should prize it equally however badly set. I should prefer to get it suitably set; and tho purity of soul is <u>the</u> one great first requisite, & all other things comparatively insignificant, yet in its way purity and cleanliness of body is not to be despised and I confess that I think the perfect jewell, the pure stone set in the pure clean body, <u>the</u> thing'''<br />
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'''NOTES:'''<br />
* A '''"Vaquil"''' (more commonly spelled as "vakil") refers to an official or ambassador.<br />
* A '''"Khitmutgar"''' is a waiter.<br />
* '''Sifat''' means nature in Malay.<br />
* French "que voulez-vous?" translates as : "what can you do?"<br />
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'''to aim at. Old, mean? clothes are one thing (though when a man can dress in plain ones I cannot see why he should not), but dirtiness of body is another and I do not believe that <u>where this can be avoided</u>, it should be permitted. And in fact I am unable to believe that any adept can be really dirty or offensive. But even were this so, this would not in the smallest degree repel me, once I knew that it was really an adept I was dealing with and that as foul as the exterior husk might be, the true good seed was within.'''<br />
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'''I am quite sure that if you are true and genuine, and I believe you to be, the kindly feelings that this correspondence has engendered toward you would be in no way weakened, but rather strengthened by personal intercourse with you. I hardly see people's outsides. I often know and care for people without hardly knowing what they are like in body. Men mostly think a great deal of women's looks - and I have been sometimes surprised when promising a woman to a man, at being told "look she may be very good but she is awfully plain" and then again on looking carefully at my lady friend to discover, tho I had never known it that she <u>was</u> awfully plain. So I am quite certain that nothing in your external personal appearance could in the smallest degree affect <u>my</u> sentiments.'''<br />
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'''As for your dear dirty neophyte, I wish he had been sent to me, dirty pagri and all, and it would have gone hard with me, if while learning from him higher things, I had not been able to convert him to my views of the beauty and goodness of cleanliness.'''<br />
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'''NOTES:'''<br />
* '''"Pagri"''' is the term for a "turban" within India, Bangladesh and Pakistan.<br />
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'''The most important point of your letter to me is that wherein you say "powerless to send you a neophyte before you have <u>pledged</u> yourself to us". Here perhaps is the real <u>crux</u>. What is the pledge you require? All seems to turn upon this. If it is merely to preserve entire secrecy as to all that we may learn, and is to yourselves, and your followers, never without permission to utilize any knowledge gained from you and always to act in accordance with your wishes in all cases in which it does not seem to be wrong to do so, I at least think that if satisfied on the points referred to in former letters, I could give it. And if I did give it I would abide by it come what might. But if it is the old surrender of "dhun, man, fan[?]" proposed to me twenty years ago, then I for one will never give it. I feel that I am responsible to higher than earthly intelligences. I don't pretend to know what they are. But I <u>know</u> that they exist, as certainly as I know that sugar is sweet to my taste, tho I can prove neither fact to anyone else. I will resign that responsibility into no earthly hands.'''<br />
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'''On the other hand, I do not care to play at Theosophy. Either I go in for it in real earnest or not at all. If my stricture of the right of private judgment renders the real earnest impossible under your rules - well and good - the thing must be at an end for me. '''<br />
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'''It seems to me useless to discuss articles of association and the like unless these fundamental questions are first settled. Sinnett is deeply interested in the phenomena as such. I am not. He thinks'''<br />
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'''it marvellous that things should be done which can not be accounted for by any laws known to Western science. I, as I have explained in former letters do not - perhaps I realize more acutely the vastness of our ignorance. I do not care two straws for the powers or the phenomena, except as a means. I do not see the slightest prospect of any good coming of the Society, unless it is to be a real & certain stepping stone to higher spiritual knowledge. He does - each man must judge for himself - he I know will wholly disagree with me on many points - but this letter I send thro' him & he will speak for himself.<br><br />
'''I am almost sorry that I have wearied you with these long letters for I seem to feel, that I am too essentially a radical at heart, to be acceptable to your naturally conservative order - but you will forgive me in that I am in earnest & tho' nothing further ever come of our interchange of thoughts, think kindly of me as I always shall of you as being fellow workers in the same cause, albeit under different flags, & you an officer & engineer & I a mere day labourer.'''<br />
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Yours sincerely,<br />
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[[A. O. Hume]].<br />
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*<br />
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== Context and background ==<br />
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<blockquote><br />
Letter No. 8 (ML-99) and No. 9 (ML-98) have to be considered together. Letter No. 8 is dated November 20, 1880, but it was not transmitted to the Mahatma until Dec. 1, 1880 or later. Letter No. 9 was received on Dec. 1, 1880 or shortly thereafter, on the same date that Letter No. 8 was transmitted to K.H. Letter No. 8 is from Hume to the Mahatma; Letter No. 9 is a reply to that letter, but is directed to Sinnett rather than to Hume.<br />
This may seem confusing. In The Occult World, p. 122, Sinnett mentions that Hume wrote a long reply to the Mahatma’s first letter to him, and subsequently an additional letter to K.H. which he forwarded to Sinnett, asking him to read it and then seal it up and send or give it to H.P.B. for transmittal, since she was expected soon at Allahabad. Letter No. 8 is this additional 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), 43.</ref></blockquote><br />
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A footnote in the first three editions reads, "Extracts only are given from this letter." We are offering here the complete transcription for the first time.<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 3. According to [[George Linton]] and [[Virginia Hanson]], <br />
<blockquote><br />
ML-99 is a letter from [[A. O. Hume|AOH]] to [[Koot Hoomi|KH]], forwarded to [[A. P. Sinnett|APS]] by KH with his comments thereon ([[Mahatma Letter No. 8|ML-98]]). AOH's letter is in black ink on folded 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), 47.</ref><br />
</blockquote><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._8&diff=9665Mahatma Letter No. 82013-05-09T22:35:37Z<p>Jacques Mahnich: /* Page 8 */</p>
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<div>[[Category:ML from Hume]]<br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[A. O. Hume]]<br />
| receivedby = [[Koot Hoomi]]/[[A. P. Sinnett]]<br />
| sentvia = [[A. P. Sinnett]]/[[Helena Petrovna Blavatsky|H. P. Blavatsky]]<br />
| header2 = Dates<br />
| writtendate = November 20, 1880 See [[Mahatma Letter No. 8#Context and background|below]].<br />
| receiveddate = December 1, 1880 See [[Mahatma Letter No. 8#Context and background|below]].<br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = [[Simla, India]]<br />
| receivedat = [[Allahabad, India]], by [[A. P. Sinnett]]<br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 99 in Barker numbering.''' See below for [[Mahatma Letter No. 8#Context and background|Context and background]].<br />
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<big>[[Mahatma Letter No. 56|Next letter Barker'''<nowiki> > </nowiki>''']]</big> <br />
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== Page 1 transcription, image, and notes ==<br />
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Simla. 20-11-80.<br />
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My Dear [[Koot Humi]],<br />
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I have sent [[A. P. Sinnett|Sinnett]] your letter to me and he has kindly sent me yours to him — I want to make some remarks on this, not by way of cavil, but because I am so anxious that you should understand me. Very likely it is my conceit, but whether or no I have a deep rooted conviction that I could work effectually if I only saw my way, and I cannot bear the idea of your throwing me over under any misconception of my views. And yet every letter I see of yours, shows me that you do not yet realize what I think and feel.* To explain this I venture to jot down a few comments on your letter to [[A. P. Sinnett|Sinnett]].<br />
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You say that if Russia does not succeed in taking Tibet, it will be due to you and herein at least you will deserve our gratitude — I do not agree to this in the sense in which you mean it. (1) If I thought that Russia would on the whole govern Tibet or India in such wise as to make the inhabitants on the whole happier than they are under the existing Gov<nowiki>[</nowiki>ernmen<nowiki>]</nowiki>ts, I would myself welcome and work for her advent. But so far as I can judge the Russian Gov<nowiki>[</nowiki>ernmen<nowiki>]</nowiki>t is a corrupt despotism, hostile to individual liberty of action and therefore to real progress '''and it would only be in common with all well wishers of mankind & not as an Englishman (& indeed I have no nationality) that I should feel gratitude to you or anyone else who by legitimate means (& what are under different'''<br />
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* <br />
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'''sets of circumstances legitimate & illegitimate means may be a matter open to argument) prevented the further extension of a power, which is essentially hostile to the highest interests of humanity.'''<br />
Then about the English-speaking vaquil. Was the man so much to blame? You and yours have never taught him that there was any thing in [[Yog]] [[Vidya]]. The only people who have taken the trouble to educate him at all have in so doing taught him materialism. You are disgusted with him, but who is to blame? '''He who having no teaching but a materialistic one, rejects as dreams, the vague rumours that have reached him as to spiritual possibilities, or you (I mean your brotherhood) who knowing all about these have failed to popularize the knowledge, have in fact failed to teach him better?''' I judge perhaps as an outsider, but it does seem to me, that the impenetrable veil of secrecy by which you surround yourselves, the enormous difficulties which you oppose to the communication of your spiritual knowledge, are the main causes of the rampant materialism which you so much deplore. '''You are the only people who possess any real experimental knowledge of things spiritual -- doubtless millions upon millions possess a sort of knowledge of these thro faith, pure life, meditation and in fact the higher discipline of all religions worthy of the name. But this knowledge of theirs tho sufficing to their own souls, is not of a character to produce objective results, or tangible arguments, that they can appeal to in order to lead others by nature less spiritually minded to similar convictions to their own.''' You alone do possess the means of bringing home to the ordinary run of men, convictions of this nature, <br />
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but you, apparently bound by ancient rules, so far from zealously disseminating this knowledge, envelope it in such a dense cloud of mystery, that naturally the mass of mankind, disbelieve in its existence '''and this veil of secrecy is I submit an anachronism. It may have been very necessary in former days when the exhibition of the powers possessed by adepts might have led to prosecutions or persecutions. But now when in the most highly civilized countries, such exhibitions would at worse entail ridicule & abuse (both of which the inexorable logic of facts would surely even tho slowly strangle)''' there can be no justification for not giving clearly to the world the more important features of your philosophy, accompanying the teaching with such a series of demonstrations as should ensure the attention of all sincere minds. That you should hesitate to confer hastily great powers too likely to be abused, I quite understand — but this in no way bars a dogmatic denunciation of the results of your psychical investigations, accompanied by [[phenomena]], sufficiently clear and often repeated to prove that you really did know more of the subjects with which you dealt than Western Science does (2) . . .<br />
<br />
Perhaps you will retort "how about [[Henry Slade|Slade]]'s case?" but do not forget that <u>he</u> was taking money for what he did; making a living out of it. Very different would be the position of a man, who came forward to teach gratuitously, manifestly at the sacrifice of his own time, comfort and convenience, what he believed it to be for the good of mankind to know. At first no doubt everyone would say the man was mad or an impostor — but then when [[phenomenon]] on [[phenomenon]] was repeated and repeated, they would have to admit there was something in it, and within three years, you would have all the foremost minds in any civilized country intent upon the question and tens of thousands of anxious enquirers out of whom ten per cent. might prove useful workers, and one in a thousand perhaps develop the necessary qualifications for becoming ultimately an [[adept]]. If you desire to react on the native through the European mind that is the way to work it. Of course, I speak under correction and in ignorance of conditions, possibilities, etc., but<br />
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'''NOTES:'''<br />
* '''Slade's case''' refers to [[Henry Slade|Dr. Henry Slade]], an American medium who became rich by touring the world, demonstrating psychic phenomena.<br />
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for this ignorance at any rate <u>I</u> am not to blame. '''Then you say - "It <u>is not possible</u> that there should be much more at best than a benevolent neutrality shown by your people towards ours. There is so very minute a point of contact between the two civilizations they respectively represent that one might almost say they could not touch at all" Now is this correct? - Is it not in the first place misleading to talk of <u>two</u> civilizations? All civilizations have the same necessary ingredients, mental & moral (or if you prefer it a spiritual) culture. The one element may predominate here, the other there, but in both cases there must be a vast am[oun]t in common. Essential to every civilization in any way deserving of the name is the intellectual culture necessary for the discrimination of the good, the true & the beautiful & the moral culture essential to the adherence at all cost to these in preference to their opposites. In the one country there may be less intellectual capacity & a purer devotion to the more dimly perceived truths, in the other it may be more of "Meliora videon proboque, deteriora sequor" but in both the essentials are the same & it appears to me to be a contradiction in terms to talk of two civilizations which may almost be said not to touch at all. Nor is this a mere matter of words for starting with such ideas failure is a certainty, whereas if the vast amt that <u>is</u> common to both be realized & recognized & if we seek to build on this common foundation, an active cooperation in lieu of a benevolent neutrality becomes not only a possibility, but is a thing that may be commanded.''' (3)<br />
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Then I come to the passage, "Has it occurred to you that the two Bombay publications if not influenced may at least have not been prevented by those who might have done so because they saw the necessity for that much agitation to effect the double result of making a needed diversion after the brooch grenade, & perhaps of trying the strength <br />
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'''NOTES:'''<br />
* '''"Video meliora, proboque, deteriora sequor"''' is a Latin phrase found in the writings of the Roman poet known as ''Ovid'', meaning "I see better things, and approve, but I follow worse."<br />
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of your personal interest in [[occultism]] and [[theosophy]]? I do not say it was, I but enquire whether the contingency ever presented itself to your mind." Now of course this was addressed to [[A. P. Sinnett|Sinnett]], but still I wish to answer it in my fashion. First I should say, <u>cui bono</u> throwing out such a hint? You must know whether it was so or not. If it was not, why set us speculating as to whether it <u>may</u> have been, when you know it was <u>not</u>. But if it was so, then I submit, that in the first place an idiotic business like this could be no test of any <u>man's</u> (there are of course lots of human beings who are only a sort of educated monkey) personal interest in anything. '''Would any <u>man</u>, who felt ever the slightest interest in anything, suffer this interest to be affected by the fact that some other person made themselves ridiculous in connexion there with?''' In the second place if the [[Brothers]] did deliberately allow the publication of those letters, I can only say, that from my worldly non-initiated standpoint, I think they made a sad mistake. '''A cause may involve murder & robbery and yet not be wholly discredited but make it ridiculous & you may write its epitaph. Mind I do not for one moment defend this. It is monstrous that it should be so - but it is unfortunately a fact,''' and the object of the [[Brothers]] being avowedly to make the [[Theosophical Society|T.S.]] respected, they could hardly have selected any worse means, than the publication of these foolish letters. '''I do not of course attach any very great importance to them - if there be a real vital breath underlying the T. S. (& it is this I am truly trying to arrive at), it will outlive & smother a hundred such <u>blows</u> - magna est veritas et prevalebit -''' but still when the question is broadly put, did you ever consider whether the [[Brothers]] allowed this publication, I cannot avoid replying, if they did not, it is futile wasting consideration on the matter, and if they did, it seems to me that they were unwise in so doing. <br />
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Then come your remarks about [[H. S. Olcott|Colonel Olcott]]. Dear old [[H. S. Olcott|Olcott]], whom everyone who knows must love. I fully sympathize in all you say<br />
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'''NOTES:'''<br />
* "'''Magna est veritas et praevalebit'''" means "Truth is mighty, and will prevail."<br />
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in his favour — but I cannot but take exception to the terms in which you praise him, the whole burthen of which is that he never questions but always obeys. This is the Jesuit organization over again — and this renunciation of private judgment, this abnegation of one's own personal responsibility, this accepting the dictates of outside voices as a substitute for one's own conscience, is to my mind a <u>sin</u> of no ordinary magnitude '''& involves a principle inimical to all true civilization. Moreover I venture to predict that such system of passive obedience will never obtain the cooperation of the highest minds in any society. ''' Nay further I feel bound to say that if '''as I seem to gather from many incidental passages in our letters,''' this doctrine of blind obedience is an essential one in your system, I greatly doubt whether any spiritual light it may confer can compensate mankind for the loss of that private freedom of action, that sense of personal, individual responsibility of which it would deprive them.''' Nay further I take, unless I wholly misread the teachings of history and the spirit of the age, any organization, which has for the key note passive obedience is itself doomed.''' (5)<br />
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'''Now for the first time I begin to get a glimpse of what you probably mean by what you so often allude to as the irreconcilable nature of Eastern and Western Ideas. Truly despotism is of the East[;] Freedom of the West. But I confess that I have hitherto been unable to conceive the possibility of a brotherhood like yours accepting as a tenet the principle that underlies all despotisms. Yet when your highest praise is bestowed, not on someone who wisely & cleverly works out a good end but on one who amidst the inescapable errors "always obeys and never questions" what else, can I conclude?'''<br />
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'''And here I must take my stand - as for physical matters, when where or what one eats or sucks, where or how one lives or sleeps, these are all accidentals - matters of no earthly consequence provided my health does not seriously suffer, I would as soon live on herbs & water & sleep & live in a cave or a mud hut if any good was to come of it, as in any other ways.''' But if it be intended that I shall ever, get instructions to do this or that and without understanding the why or the wherefore, without scrutinizing consequences, blind and heedless, straightway go and do it, — then frankly the matter for me is at an end — I am no military machine — I am an avowed enemy of the military organization — friend and advocate of the industrial or co-operative system, and I will join no Society or no Body which purports to limit or control my right of private judgment. Of course I am not '''a''' doctrinaire!,? and do not desire to ride any principle as a hobby horse. '''Where a matter is immaterial, i.e. as far as my unaided judgement enables me to discern no harm. Then if the persons who asked me to do it were persons in whose good faith & capacity I had confidence I should like [[H. S. Olcott|Olcott]] be quite willing to obey & ask no questions. But if the thing was material, & either involves consequences which I could not clearly forsee, or appears to me wrong or unwise, then I should most distinctly refuse to obey unless the "hakims" were willing to explain to me the reasons for their "[dictum?]" & make it clear to me that despite any previous doubts, it was really the right thing to do.'''<br />
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To return to [[H. S. Olcott|Olcott]] — <u>I</u> do not think his connection with the proposed Society would be any evil. '''[[A. P. Sinnett|Sinnett]] thinks this I believe - I do not - given any real vital principle as a basis to the Society & nobody's connections with it could do any very permanent harm - So I quite agree in all you say about this. But when you go on to say "But if you now so dislike the idea of a purely nominal executive supervision by [[H. S. Olcott|Col Olcott]] - an American of your own race - you would surely rebel against dictation from a Hindoo" you must entirely mistake my feelings at any rate.'''<br />
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'''NOTES:'''<br />
* '''Hakim''' is a Muslim honorific title used for a leader or ruler of an area.<br />
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In the first place <u>I</u> should not object in any way to dear old [[H. S. Olcott|Olcott]]'s supervision, because I know it would be nominal, as even if he tried to make it otherwise, [[A. P. Sinnett|Sinnett]] and I are both quite capable of shutting him up if he interfered needlessly. But neither of us could accept him as our real guide (6), because we both know that we are intellectually his superiors. This is a brutal way, as the French would say, of putting it, but que voulez vous?. Without perfect frankness there is no coming to an understanding.<br />
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'''Truly I should object to the <u>dictation</u> not only of a Hindoo but of any human being - I allow no man to dictate to me. But if a Hindoo comes to me and gives me good advice, and shows me reasons why I should do this or should not do the other I should be as readily guided by that advice as tho it had come from an English man or a French man.'''<br />
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'''So far as I am concerned the words "whose race you have not yet learnt even to tolerate let alone to love or respect" have no application. I do not love the low lying mookhtears and vaquils, the khitmutgars and the bulk of the lower class officials & employees, Hindoo's or Mohammedans. Nor do I love any more the similar classes in Germany France or England. Nor do I love the self seeking, fawning, money lenders and the like, who constitute the majority of those who crowd about us official Englishmen. I am civil to them, I try, to be kind to them, but I do not like or respect them, not because they are Hindoos Sikhs or Mohammedans, but because they are self seekers. Mean, Base, and because their presence sits on me like a nightmare and weighs down my own thoughts. But there have been natives Hindoos and Mohammedans whom I have loved and respected as much as I could have loved and respected any European. There is no question of race or colour or creed at all. This is a mere question of intrinsic qualities. "[sifaten?]" - '''<br />
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'''When you say that your highest adepts are "greasy Tibetans & Punjabi Singhs" and that "the lion is proverbially a dirty and offensive beast", I presume you are joking. If not, tho a diamond is a diamond, and I should prize it equally however badly set. I should prefer to get it suitably set; and tho purity of soul is <u>the</u> one great first requisite, & all other things comparatively insignificant, yet in its way purity and cleanliness of body is not to be despised and I confess that I think the perfect jewell, the pure stone set in the pure clean body, <u>the</u> thing'''<br />
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'''NOTES:'''<br />
* A '''"Vaquil"''' (more commonly spelled as "vakil") refers to an official or ambassador.<br />
* A '''"Khitmutgar"''' is a waiter.<br />
* '''Sifat''' means nature in Malay.<br />
* '''French "que voulez-vous ?" translates as : "so what ?"<br />
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'''to aim at. Old, mean? clothes are one thing (though when a man can dress in plain ones I cannot see why he should not), but dirtiness of body is another and I do not believe that <u>where this can be avoided</u>, it should be permitted. And in fact I am unable to believe that any adept can be really dirty or offensive. But even were this so, this would not in the smallest degree repel me, once I knew that it was really an adept I was dealing with and that as foul as the exterior husk might be, the true good seed was within.'''<br />
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'''I am quite sure that if you are true and genuine, and I believe you to be, the kindly feelings that this correspondence has engendered toward you would be in no way weakened, but rather strengthened by personal intercourse with you. I hardly see people's outsides. I often know and care for people without hardly knowing what they are like in body. Men mostly think a great deal of women's looks - and I have been sometimes surprised when promising a woman to a man, at being told "look she may be very good but she is awfully plain" and then again on looking carefully at my lady friend to discover, tho I had never known it that she <u>was</u> awfully plain. So I am quite certain that nothing in your external personal appearance could in the smallest degree affect <u>my</u> sentiments.'''<br />
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'''As for your dear dirty neophyte, I wish he had been sent to me, dirty pagri and all, and it would have gone hard with me, if while learning from him higher things, I had not been able to convert him to my views of the beauty and goodness of cleanliness.'''<br />
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* '''"Pagri"''' is the term for a "turban" within India, Bangladesh and Pakistan.<br />
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'''The most important point of your letter to me is that wherein you say "powerless to send you a neophyte before you have <u>pledged</u> yourself to us". Here perhaps is the real <u>crux</u>. What is the pledge you require? All seems to turn upon this. If it is merely to preserve entire secrecy as to all that we may learn, and is to yourselves, and your followers, never without permission to utilize any knowledge gained from you and always to act in accordance with your wishes in all cases in which it does not seem to be wrong to do so, I at least think that if satisfied on the points referred to in former letters, I could give it. And if I did give it I would abide by it come what might. But if it is the old surrender of "dhun, man, fan[?]" proposed to me twenty years ago, then I for one will never give it. I feel that I am responsible to higher than earthly intelligences. I don't pretend to know what they are. But I <u>know</u> that they exist, as certainly as I know that sugar is sweet to my taste, tho I can prove neither fact to anyone else. I will resign that responsibility into no earthly hands.'''<br />
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'''On the other hand, I do not care to play at Theosophy. Either I go in for it in real earnest or not at all. If my stricture of the right of private judgment renders the real earnest impossible under your rules - well and good - the thing must be at an end for me. '''<br />
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'''It seems to me useless to discuss articles of association and the like unless these fundamental questions are first settled. Sinnett is deeply interested in the phenomena as such. I am not. He thinks'''<br />
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'''it marvellous that things should be done which can not be accounted for by any laws known to Western science. I, as I have explained in former letters do not - perhaps I realize more acutely the vastness of our ignorance. I do not care two straws for the powers or the phenomena, except as a means. I do not see the slightest prospect of any good coming of the Society, unless it is to be a real & certain stepping stone to higher spiritual knowledge. He does - each man must judge for himself - he I know will wholly disagree with me on many points - but this letter I send thro' him & he will speak for himself.<br><br />
'''I am almost sorry that I have wearied you with these long letters for I seem to feel, that I am too essentially a radical at heart, to be acceptable to your naturally conservative order - but you will forgive me in that I am in earnest & tho' nothing further ever come of our interchange of thoughts, think kindly of me as I always shall of you as being fellow workers in the same cause, albeit under different flags, & you an officer & engineer & I a mere day labourer.'''<br />
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Yours sincerely,<br />
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[[A. O. Hume]].<br />
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== Context and background ==<br />
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<blockquote><br />
Letter No. 8 (ML-99) and No. 9 (ML-98) have to be considered together. Letter No. 8 is dated November 20, 1880, but it was not transmitted to the Mahatma until Dec. 1, 1880 or later. Letter No. 9 was received on Dec. 1, 1880 or shortly thereafter, on the same date that Letter No. 8 was transmitted to K.H. Letter No. 8 is from Hume to the Mahatma; Letter No. 9 is a reply to that letter, but is directed to Sinnett rather than to Hume.<br />
This may seem confusing. In The Occult World, p. 122, Sinnett mentions that Hume wrote a long reply to the Mahatma’s first letter to him, and subsequently an additional letter to K.H. which he forwarded to Sinnett, asking him to read it and then seal it up and send or give it to H.P.B. for transmittal, since she was expected soon at Allahabad. Letter No. 8 is this additional 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), 43.</ref></blockquote><br />
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A footnote in the first three editions reads, "Extracts only are given from this letter." We are offering here the complete transcription for the first time.<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 3. According to [[George Linton]] and [[Virginia Hanson]], <br />
<blockquote><br />
ML-99 is a letter from [[A. O. Hume|AOH]] to [[Koot Hoomi|KH]], forwarded to [[A. P. Sinnett|APS]] by KH with his comments thereon ([[Mahatma Letter No. 8|ML-98]]). AOH's letter is in black ink on folded 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), 47.</ref><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._10&diff=9736Mahatma Letter No. 102013-05-09T15:25:06Z<p>Jacques Mahnich: /* Page 5 */</p>
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<div>[[Category:ML from Koot Hoomi]]<br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. P. Sinnett]]<br />
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]<br />
| header2 = Dates<br />
| writtendate = unknown See [[Mahatma Letter No. 10#Context and background|below]].<br />
| receiveddate = After December 1, 1880 See [[Mahatma Letter No. 10#Context and background|below]].<br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = [[Umballa, India]]<br />
| receivedat = [[Allahabad, India]]<br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 5 in Barker numbering.''' See below for [[Mahatma Letter No. 10#Context and background|Context and background]].<br />
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<big>[[Mahatma Letter No. 9|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}<br />
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<big>[[Mahatma Letter No. 5|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 12|Next letter Barker'''<nowiki> > </nowiki>''']]</big> <br />
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== Cover sheet ==<br />
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{Received November 1880}<br />
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== Page 1 transcription, image, and notes ==<br />
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My Dear Friend,<br />
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I have your letter of November 19th, abstracted by our special osmosis from the envelope at Meerut, and yours to our "[[H. P. Blavatsky|old lady]]" in its half empty registered shell safely sent on to Cawnpore, to make her swear at me. . . . . But she is too weak to play at the [[astral]] postman just now. I am sorry to see that she has once more proved inaccurate and led you into error; but this is chiefly my own fault, as I often neglect to give her an extra rub over her poor sick head, now, when she forgets and mixes up things more than usual. I did not ask her to tell you "to give up the idea of the [[Anglo-Indian Branch|A.I. Branch]] as nothing would come of it," but — "to give up the idea of the Anglo-Indian Branch in co-operation with [[A. O. Hume|Mr. Hume]], as nothing would come of it." I will send you his answer to my letter and my final epistle and you will judge for yourself. After reading the latter, you will please seal and send it to him, simply stating that you do so on my behalf. Unless he asks the question you better not let him know you have read his letter. He may be proud of it, but — should not.<br />
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My dear, good friend, you must not bear me a grudge for what I say to him of the English in general. They are haughty. To us especially, so that we regard<br />
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it as a national feature. And, you must not confound your own private views — especially those you have now — with those of your countrymen in general. Few, if any — (of course with such exceptions as yourself, where intensity of aspirations makes one disregard all other considerations) — would ever consent to have "a nigger" for a guide or leader, no more than a modern [[Othello|Desdemona]] would choose an Indian [[Othello]] nowadays. The prejudice of race is intense, and even in free England we are regarded as an "inferior race." And this same tone vibrates in your own remark about "a man of the people unused to refined ways" and "a foreigner but a gentleman," the latter being the man to be preferred. Nor would a [[Hinduism|Hindu]] be likely to have such a lack of "refined ways" disregarded in him were he "an [[adept]]" twenty times over again; and this very same trait appears prominent in Viscount Amberley's criticism on the "underbred [[Jesus]]." Had you paraphrased your sentence and said: — "a foreigner but no gentleman" (according to English notions) you could not have added as you did, that he would be thought the fittest. Hence, I say it again, that the majority of our Anglo-Indians, among whom the terms "[[Hinduism|Hindu]]" or "Asiatic" is generally coupled with a vague yet actual idea of one who uses his fingers instead of a bit of cambric, and who abjures <br />
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* Viscount Amberley was John Russell (1842-1876), a liberal Member of Parliament from Nottingham who was an atheist and wrote a book called ''Analysis of Religious Belief''.<br />
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soap — would most certainly prefer an American to "a greasy Tibetan." But you need not tremble for me. Whenever I make my appearance — whether [[Astral Body|astrally]] or physically — before my friend [[A. P. Sinnett]], I will not forget to invest a certain sum in a square of the finest Chinese silk to carry in my chogga pocket, nor to create an atmosphere of sandal-wood and cashmere roses. This is the least I could do in atonement for my countrymen. But then, you see, I am but a slave of my masters; and if, allowed to gratify my own friendly feeling for you, and attend to you individually, I may not be permitted to do as much for others. Nay, to tell truth, I know I am not permitted to do so, and [[A. O. Hume|Mr. Hume]]'s unfortunate letter has contributed much to it. There is a distinct group or section in our [[Brotherhood of Adepts|fraternity]] who attend to our casual and very rare accessions of another race and blood, and who brought across the threshold Captain Remington and two other Englishmen during this century. And these "[[Brothers]]" — do not habitually use floral essences.<br />
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So the test of the 27th was no test [[phenomenon]]? Of course, of course. But did you try to get, as you said you would, the original MSS. of the Jhelum dispatch? Though our hollow but plethoric friend,<br />
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[[H. P. Blavatsky|Mrs. B.]], were even proved to be my multum in parvo, my letter-writer, and to manufacture my epistles, yet, unless she were ubiquitous or had the gift of flying from Amritsar to Jhelum — a distance over 200 miles — in two minutes, how could she have written for me the dispatch in my own hand-writing at Jhelum hardly two hours after your letter was received by her at Amritsar? This is why I was not sorry that you said you would send for it, for, with this dispatch in your possession, no "detractors" would be very strong, nor even the sceptical logic of [[A. O. Hume|Mr. Hume]] prevail.<br />
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Naturally you imagine that the "nameless revelation" — which now re-echoes in England — would have been pounced upon far more eagerly than even it was, by the Times of India, if it revealed the names. But here again, I will prove you wrong. Had you first printed the account, the T. of I. could never have published "A day with [[H. P. Blavatsky|Madame B.]]," since that nice bit of American "sensationalism" would not have been written by [[H. S. Olcott|Olcott]] at all. It would not have had its raison d'etre. Anxious to collect for his [[Theosophical Society|Society]] every proof corroborative of the [[occult powers]] of what he terms the 1st Section, and seeing that you<br />
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'''NOTES:'''<br />
* '''multum in parvo''' is Latin for "much in little".<br />
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remained silent, our gallant [[H. S. Olcott|Colonel]] felt his hand itch until it brought everything to light, and — plunged everything into darkness and consternation! . . . "Et voici pourquoi nous n'irons plus au bois," as the French song goes.<br />
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Did you write "tune"? Well, well; I must ask you to buy me a pair of spectacles in London. And yet — out of "time" or out of "tune" is all one, as it seems. But you ought to adopt my old fashioned habit of "little lines" over the "m's." Those bars are useful, even though "out of tune and time" with modern caligraphy. Besides, bear in mind, that these my letters, are not written but impressed or [[Precipitation|precipitated]] and then all mistakes corrected.<br />
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We will not discuss, at present, whether your aims and objects are so widely different from those of [[A. O. Hume|Mr. Hume]]'s; but if he may be actuated by "a purer and broader philanthropy," the way he sets to work to achieve these aims will never carry him beyond pure theoretical disquisitions upon the subject. No use now in trying to represent him in any other light. His letter that you will soon read — is, as I say to himself, "a monument of pride and unconscious selfishness." He is too just and superior a man to be guilty of petty vanities; but his pride climbs like that of the mythical [[Lucifer]]; and, you may believe me — if I have any <br />
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'''NOTES:'''<br />
* '''Et voici pourquoi nous n'irons plus au bois''' is a phrase from a French song meaning "And this is why we will no longer go to the woods."<br />
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experience in human nature — when I say, that this is [[A. O. Hume|Hume]] — au naturel. It is no hasty conclusion of mine based upon any personal feeling, but the decision of the greatest of our living [[adepts]] — the Shaberon of Than-La. Of whatever question he touches his treatment is the same: a stubborn determination to make everything either fit his own foregone conclusions or — sweep it away by a rush of ironical and adverse criticism. [[A. O. Hume|Mr. Hume]] is a very able man and — Hume to the core. Such a state of mind offers little attraction, as you will understand, to any of us who might be willing to come and help him.<br />
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No; I do not and never will "despise" any "feeling" however it may clash with my own principles, when it is expressed as frankly and openly as yours. You may be, and undoubtedly are, moved by more egotism than broad benevolence for mankind. Yet as you confess it without mounting any philanthropical stilts, I tell you candidly that you have far more chances than [[A. O. Hume|Mr. Hume]] to learn a good bit of [[occultism]]. I, for one, will do all I can for you, under the circumstances and restrained as I am by fresh orders. I will not tell you to give up this or that, for, unless you exhibit beyond any doubt the presence in you of the necessary germs it <br />
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'''NOTES:'''<br />
* '''Shaberon of Than-La''' probably refers to the [[Maha Chohan]], as Shaberon denotes a superior Adept.<br />
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would be as useless as it would be cruel. But I say — TRY. Do not despair. Unite to yourself several determined men and women and make experiments in [[mesmerism]] and the usual so-called "spiritual" [[phenomena]]. If you act in accordance with prescribed methods you are sure to ultimately obtain results. Apart from this, I will do my best and — who knows! Strong will creates and sympathy attracts even [[adepts]], whose laws are antagonistic to their mixing with the [[Initiation|uninitiated]]. If you are willing I will send you an Essay showing why in Europe more than anywhere else a [[Universal Brotherhood]], i.e., an association of "affinities" of strong magnetic yet dissimilar forces and polarities centred around one dominant idea, is necessary for successful achievements in [[occult sciences]]. What one will fail to do — the combined many will achieve. Of course you will have — in case you organise — to put up with [[H. S. Olcott|Olcott]] at the head of the Parent Society, hence — nominally the President of all the existing Branches. But he will be no more your "leader " than he is the leader of the British [[Theosophical Society|Theos. Society]], which has its own President, its own Rules and Bye-laws. You will be chartered by him, and that's all. In some cases he will have to sign a paper or two — 4 times a year the accounts sent in by your Secretary; yet he has no right to interfere either with your administration or modes of <br />
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'''NOTES:'''<br />
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action, so long as these do not clash with the general Rules, and he certainly has neither the ability nor the desire of being your leader. And, of course, you (meaning the whole Society) will have besides your own President chosen by yourselves, "a qualified professor of [[occultism]]" to instruct you. But, my good friend, abandon all notion that this "Professor" can bodily appear and instruct you for years to come. I may come to you personally — unless you drive me off, as [[A. O. Hume|Mr. Hume]] did — I cannot come to ALL. You may get [[phenomena]] and proofs, but even were you to fall into the old error and attribute them to "Spirits" we could but show you your mistake by philosophical and logical explanations; no [[adept]] would be allowed to attend your meetings.<br />
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Of course you ought to write your book. I do not see, why in any case it should be impracticable. Do so, by all means, and any help I can give you I will. You ought to put yourself immediately in correspondence with Lord Lindsay, and take the Simla [[phenomena]] and your correspondence with me as the subject. He is intensely interested in all such experiments, and being a [[theosophist]] and upon the General Council is sure to welcome your<br />
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overtures. Take the ground that you belong to the [[Theosophical Society|T.S.]], that you are the widely known Editor of the "[[Pioneer]]," and that, knowing how great an interest he takes in the "spiritual" [[phenomena]] you submit to his consideration the very extraordinary things which took place at Simla, with such additional details as have not been published. The best of the British [[Spiritualism|Spiritualists]] could, with proper management, be converted into [[Theosophists]]. But neither [[George Wyld|Dr. Wyld]], nor [[Charles Carleton Massey |Mr. Massey]], seem to have the requisite force. I advise you to confer personally with Lord Lindsay upon the theosophical situation at home and in India. Perhaps you two might work together: the correspondence I now suggest will pave the way.<br />
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Even if [[H. P. Blavatsky|Madame B.]] might "be induced" to give the A.I. Society any "practical instruction" I am afraid she has remained too long a time outside the adytum to be of much use for practical explanations. However, though it does not depend upon me, I will see what I can do in this direction. But I fear she is sadly in need of a few months of recuperative villagiatura, on the glaciers, with her old [[Master]] before she can be entrusted with such a difficult task. Be very cautious with her in case she stops with you on her way down home. Her nervous system <br />
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'''NOTES:'''<br />
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is terribly shaken, and she requires every care. Will you please spare me needless trouble by informing me of the year, date, and hour of [[Patience Sinnett|Mrs. Sinnett]]'s birth?<br />
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Ever yours sincerely,<br />
<br />
[[Koot Hoomi|Koot' Hoomi]].<br />
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'''NOTES:'''<br />
*<br />
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== Context and background ==<br />
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== Physical description of letter ==<br />
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The original is in the British Library, Folio 1. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:<br />
<blockquote><br />
In dull black ink on both sides of five full-sized sheets of rippled white paper. The full signature appears at the end of the letter, but the "Lal Singh" has been crossed out. The upper hook on the "K" is looped to the right.<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), 48.</ref><br />
</blockquote><br />
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== Publication history ==<br />
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== Commentary about this letter ==<br />
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== Notes ==<br />
<references/><br />
<br><br />
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== Additional resources ==</div>Jacques Mahnichhttps://theosophy.wiki/w-en/index.php?title=Mahatma_Letter_No._119&diff=13310Mahatma Letter No. 1192013-05-09T15:17:49Z<p>Jacques Mahnich: /* Page 1 transcription, image, and notes */</p>
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<div>[[Category:ML from Koot Hoomi]] <br />
[[Category:ML needs background]]<br />
[[Category:ML needs publication history]]<br />
[[Category:ML needs commentary]]<br />
{{Infobox MLbox<br />
| header1 = People involved |<br />
| writtenby = [[Koot Hoomi]]<br />
| receivedby = [[A. P. Sinnett]]<br />
| sentvia = unknown<br />
| header2 = Dates<br />
| writtendate = unknown<br />
| receiveddate = January 1884 - see [[Mahatma Letter No. 12#Context and background|below]]<br />
| otherdate = none<br />
| header3 = Places<br />
| sentfrom = unknown<br />
| receivedat = London <br />
| vialocation = none<br />
}}<br />
'''This is Letter No. 86 in Barker numbering.''' See below for [[Mahatma Letter No. 119#Context and background|Context and background]].<br />
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<big>[[Mahatma Letter No. 118|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 120|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}<br />
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<big>[[Mahatma Letter No. 120|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}<br />
<big>[[Mahatma Letter No. 122|Next letter Barker'''<nowiki> > </nowiki>''']]</big> <br />
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== Page 1 transcription, image, and notes ==<br />
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Received January, 1884.<br />
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Good friend, I take you at your word. In one of your recent letters to the "O.L." you express your readiness to follow my advice in almost anything I may ask you. Well — the time has come to prove your willingness. And since, in this particular case, I myself am simply carrying out the wishes of my Chohan, I hope you will not experience too much difficulty in sharing my fate by doing — as I do. "Fascinating" Mrs. K. has to remain President — jusqu'a nouvel ordre. Nor — can I conscientiously, — after reading her apologetic letter to H.P.B. — say that I do not side with her in much she has to say in her excuse. Of course much of it is — after-thought; still her very eagerness to retain her post contains good hope for the future of the London Lodge, especially if you help me by carrying out the spirit of my instructions. Thus, the London Theos. Soc. will be no more "a tail for her to wag" at her own sweet pleasure and fancy, but she will become herself part and parcel of that "tail" — and, the more she helps to wag it — the better such activity for your Society. Minute explanations would be rather too long and tedious a job. Suffice that you should know that her anti-vivisection struggle and <br />
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'''NOTES:'''<br />
* '''"jusqu'a nouvel ordre"''' means "until further notice" in French.<br />
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her strict vegetarian diet have won entirely over to her side our stern Master. He cares less than we do for any outward — or even inward — expression or feeling of disrespect to the "Mahatmas." Let her do her duty by the Society, be true to her principles and all the rest will come in good time. She is very young, and her personal vanity and other womanly short-comings are to be laid at the door of Mr. Maitland and the Greek chorus of her admirers.<br />
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The enclosed paper is to be delivered by you sealed to one of the Councillors or Vice-Presidents of your Society — Mr. C. C. Massey, I believe, would be the best fitted person for the task, as he is the sincere friend of both parties concerned. The choice is left to your own discretion and judgment, however. All that you are asked to insist upon is that it should be read before a general meeting composed of as many theosophists as you can gather, and at the earliest opportunity. It contains and carries within its folds, and characters a certain occult influence that ought to reach as many theosophists as possible. What it is you may, perhaps, gather hereafter from its direct and indirect effects. Meanwhile — read and seal it; and allow no one to put the indiscreet question whether you have taken note<br />
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of its contents, for you will have to keep the knowledge secret. In case the condition should appear to you dangerous, as it might necessitate a denial of fact — better leave it alone and unread. Fear not, I am there to watch over your interests. At all events the programme is as follows: the memo written by your humble correspondent must be read to the Theosophists assembled in solemn meeting and preserved in the Society's records. It contains a statement of our views in regard to the questions raised concerning its management and basis of work. Our sympathy with it will depend upon the carrying out of the programme therein contained and laid down after mature thought.<br />
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To turn to a few of your philosophical questions — (being on my way, I cannot answer them all). It is difficult to perceive what relations you wish to establish between the different stages of subjectivity in Deva Chan and the various states of matter. If it be supposed that in Deva Chan the Ego passes through all these states of matter, then the answer would be that existence in the seventh state of matter is Nirvana and not Devachanic conditions. <br />
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Humanity, although in different stages of development, yet belongs to the three dimensional condition of matter. And there is no reason why in Deva Chan the Ego should be varying its "dimensions."<br />
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Molecules occupying a place in infinity is an inconceivable proposition. The confusion arises out of the Western tendency of putting an objective construction upon what is purely subjective. The book of Khiu-te teaches us that space is infinity itself. It is formless, immutable and absolute. Like the human mind, which is the exhaustless generator of ideas, the Universal Mind or Space has its ideation which is projected into objectivity at the appointed time; but space itself is not affected thereby. Even your Hamilton has shown that infinity can never be conceived by any series of additions. Whenever you talk of place in infinity, you dethrone infinity and degrade its absolute, unconditioned character.<br />
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What has the number of incarnations to do with the shrewdness, cleverness, or the stupidity of an individual? A strong craving for physical life may lead an entity through a number <br />
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of incarnations and yet these may not develop its higher capacities. The Law of Affinity acts through the inherent Karmic impulse of the Ego, and govern its future existence. Comprehending Darwin's Law of Heredity for the body, it is not difficult to perceive how the birth-seeking Ego may be attracted at the time of rebirth to a body born in a family which has the same propensities as those of the reincarnating Entity.<br />
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You need not regret that my restriction should include Mr. C. C. Massey. One point righted and explained would but lead to other still darker points ever arising in his suspicious, restless mind. He is a bit of a misanthrope your friend. His mind is clouded with black doubt, and his psychological state is pitiable. All the brighter intentions are being stifled, his Buddhic (not Buddhistic) evolution checked. Take care for him, if he will not — of himself! The prey of illusions of his own creation, he is slipping down towards a deeper depth of spiritual misery, and it is possible that he may seek asylum from the world and himself within the pale of a theology which he would <br />
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once have passionately scorned. Every lawful effort has been tried to save him, especially by Olcott, whose warm brotherly love has prompted him to make to his heart the warmest appeals — as you know. Poor, poor, deluded man! My letters are written by H.P.B., and he has no doubt I got "defrauded Mr. Kiddle's" ideas out of her head! But let him rest as he is.<br />
<br />
Our friend, Samuel Ward, regrets his friend Ellis's discomfiture; it should concern me and I must see, I suppose, when I return if a pair of horns — the "coveted horns" may not be picked up by some caravan, where dropped naturally by the animal. Unless in this way, "Uncle Sam" could not fairly expect me to help him out: for you would not have me shoulder a rifle and leave "Esoteric Buddhism" behind me at the foot of the chamois-crags!<br />
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I am sorry you took the trouble of posting me about Bradlaugh. I know him and his partner well. There is more than one trait in his character I esteem and respect. He is not immoral; nor could anything that might be said against or for him by Mrs. K. or even yourself, change or even influence my opinion of both himself and Mrs. Besant. Yet the book published by them — "The Fruits of Philosophy" <br />
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is infamous and highly pernicious in its effects whatever and however beneficent and philanthropic the objects that led to the publication of the work. I regret — very deeply, my dear friend, to be obliged to differ widely in my views upon the said subject from you. I would rather avoid the unpleasant discussion. As usual, H.P.B. blundered greatly in rendering what she was told to say to Mrs. K., but on the whole she gave it out correctly. I have not read the work — nor ever will; but I have its unclean spirit, its brutal aura before me, and I say again in my sight the advices offered in the work are abominable; they are the fruits of Sodom and Gommorah rather than of Philosophy, the very name of which it degrades. The sooner we leave the subject — the better.<br />
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And now I have to go. The journey before me is long and tedious and the mission nearly hopeless. Yet some good will be done.<br />
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Yours ever sincerely,<br />
<br />
K. H.<br />
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'''NOTES:'''<br />
* '''Sodom and Gomorrah''' were cities mentioned in several books of the Hebrew Bible, the New Testament, and the Quran that were consumed by fire and brimstone because of their sin and vice.<br />
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== Context and background ==<br />
<br />
<br />
== Physical description of letter ==<br />
<br />
The original is in the British Library, Folio 3. [[George Linton]] and [[Virginia Hanson]] described the letter this way:<br />
<blockquote><br />
KH script in pale blue ink on four full-sized sheets of 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), 188.</ref><br />
</blockquote><br />
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== Publication history ==<br />
<br />
<br />
== Commentary about this letter ==<br />
<br />
<br />
== Notes ==<br />
<references/><br />
<br><br />
<br />
== Additional resources ==</div>Jacques Mahnich