Mahatma Letter No. 8: Difference between revisions
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| header1 = People involved | | | header1 = People involved | | ||
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| writtendate = November 20, 1880 See [[Mahatma Letter No. 8#Context and background|below]]. | | writtendate = November 20, 1880 See [[Mahatma Letter No. 8#Context and background|below]]. | ||
| receiveddate = December 1, 1880 See [[Mahatma Letter No. 8#Context and background|below]]. | | receiveddate = December 1, 1880 See [[Mahatma Letter No. 8#Context and background|below]]. | ||
| otherdate = | | otherdate = unknown | ||
| header3 = Places | | header3 = Places | ||
| sentfrom = [[Simla, India]] | | sentfrom = [[Simla, India]] | ||
| receivedat = [[Allahabad, India]], by [[A. P. Sinnett]] | | receivedat = [[Allahabad, India]], by [[A. P. Sinnett]] | ||
| vialocation = | | vialocation = unknown{{pad|9em}} | ||
}} | }} | ||
''' | This is '''Letter No. 8''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 99''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 8#Context and background|Context and background]]. | ||
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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]]. | 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]]. | ||
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''' | 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. [[Mahatma Letter No. 9#Page 1 transcription, image, and notes|(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''' | ||
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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 enunciation 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) | 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 enunciation 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. [[Mahatma Letter No. 9#Page 1 transcription, image, and notes|(2)]] | ||
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 | 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 | ||
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'''NOTE - Long ellipsis in printed text has been added back from letter image, printed in boldface.''' | '''NOTE - Long ellipsis in printed text has been added back from letter image, printed in boldface.''' | ||
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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 | 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 am[oun]t 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.''' [[Mahatma Letter No. 9#Page 1 transcription, image, and notes|(3)]] | ||
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 | 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 | ||
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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>bévues</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. (4) | 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>bévues</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. [[Mahatma Letter No. 9#Page 2|(4)]] | ||
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 | 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 | ||
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'''NOTES:''' | '''NOTES:''' | ||
* '''cui bono''' Latin expression meaning, "to whom (is it) a benefit?" | |||
* '''bévues''' is a French word indicating errors committed inadvertently or in ignorance. | |||
* "'''Magna est veritas et praevalebit'''" means "Truth is mighty, and will prevail." | * "'''Magna est veritas et praevalebit'''" means "Truth is mighty, and will prevail." | ||
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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) | 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.''' [[Mahatma Letter No. 9#Page 2|(5)]] | ||
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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 | '''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 <u>doctrinaire</u>,!? 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 can do 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 "hukum" & make it clear to me that despite any previous doubts, it was really the right thing to do.''' | ||
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 | 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.''' | ||
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'''NOTES:''' | '''NOTES:''' | ||
* '''<u>doctrinaire</u>,!?''' The underlining and punctuation marks have been added by the Master. | |||
* '''Hakim''' is a Muslim honorific title used for a leader or ruler of an area. | * '''Hakim''' is a Muslim honorific title used for a leader or ruler of an area. | ||
* '''Hukum''' or Hukam is a Punjabi word meaning "command" or "divine order." | |||
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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. | 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 [[Mahatma Letter No. 9#Page 2|(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. | ||
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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.''' | '''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.''' | ||
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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. | '''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. It is a mere question of intrinsic qualities - "sifaten".''' | ||
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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''' | '''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''' | ||
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'''NOTES:''' | '''NOTES:''' | ||
* | * '''Mookhtear''' may refer to the Nepali term "Mukhtiyar," meaning the "Executive Head of the State," or to the Arabic "Mukhtar," meaning the head of a village. | ||
* | * '''Vaquil''' (more commonly spelled as "vakil") refers to an official or ambassador. | ||
* '''Sifat''' means | * '''Khitmutgar''' is a waiter. | ||
* French "que voulez-vous?" translates as : "what can you do?" | * '''Sifat''' means attributes, qualities in Arabic. | ||
* French '''"que voulez-vous?"''' translates as: "what can you do?" | |||
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'''to aim at. Old, mean | '''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.''' | ||
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== Context and background == | == Context and background == | ||
According to [[George Linton]] and [[Virginia Hanson]], "[[Allan Octavian Hume|AOH]] was probably in Simla. [[Alfred Percy Sinnett|APS]] was in Allahabad. The [[Founders]] were on tour in Northwest India. While in Lahore, HPB became ill with a fever. See [[Old Diary Leaves (book)|ODL 2:266]] for HSO's account of this illness."<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> | |||
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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. | 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. | ||
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, | 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, 1988), 43.</ref></blockquote> | ||
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. | 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. | ||
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The original is in the British Library, Folio 3. According to [[George Linton]] and [[Virginia Hanson]], | The original is in the British Library, Folio 3. According to [[George Linton]] and [[Virginia Hanson]], | ||
<blockquote> | <blockquote> | ||
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, | 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, 1988), 43.</ref> | ||
</blockquote> | </blockquote> | ||
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== Notes == | == Notes == | ||
<references/> | <references/> | ||
[[Category:ML from A. O. Hume]] | |||
[[Category:ML to A. P. Sinnett]] | |||
[[Category:ML with images]] | |||
[[Category:ML needs commentary]] | |||
[[es:Carta de los Mahatmas No. 8]] |
Latest revision as of 20:57, 18 April 2023
Quick Facts | |
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People involved | |
Written by: | A. O. Hume |
Received by: | Koot Hoomi/A. P. Sinnett |
Sent via: | A. P. Sinnett/H. P. Blavatsky |
Dates | |
Written on: | November 20, 1880 See below. |
Received on: | December 1, 1880 See below. |
Other dates: | unknown |
Places | |
Sent from: | Simla, India |
Received at: | Allahabad, India, by A. P. Sinnett |
Via: | unknown |
This is Letter No. 8 in The Mahatma Letters to A. P. Sinnett, 4th chronological edition. It corresponds to Letter No. 99 in Barker numbering. See below for Context and background.
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Page 1 transcription, image, and notes
NOTE - Ellipsis in printed text has been added back from letter image, printed in boldface.
My Dear Koot Humi, I have sent 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 Sinnett. 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[ernmen]ts, I would myself welcome and work for her advent. But so far as I can judge the Russian Gov[ernmen]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 |
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Page 3
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Perhaps you will retort "how about Slade's case?" but do not forget that he 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 |
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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 |
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Then come your remarks about Colonel Olcott. Dear old Olcott, whom everyone who knows must love. I fully sympathize in all you say |
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Page 7
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To return to Olcott — I do not think his connection with the proposed Society would be any evil. 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 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. |
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Page 8
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Page 9
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Page 10
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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. 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 |
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Page 11
NOTE - Long ellipsis in printed text has been added back from letter image, printed in boldface.
Yours sincerely, |
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Context and background
According to George Linton and Virginia Hanson, "AOH was probably in Simla. APS was in Allahabad. The Founders were on tour in Northwest India. While in Lahore, HPB became ill with a fever. See ODL 2:266 for HSO's account of this illness."[1]
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.
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.[2]
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.
Physical description of letter
The original is in the British Library, Folio 3. According to George Linton and Virginia Hanson,
ML-99 is a letter from AOH to KH, forwarded to APS by KH with his comments thereon (ML-98). AOH's letter is in black ink on folded paper.[3]
Publication history
Commentary about this letter
Notes
- ↑ 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.
- ↑ George E. Linton and Virginia Hanson, eds., Readers Guide to The Mahatma Letters to A. P. Sinnett (Adyar, Chennai, India: Theosophical Publishing House, 1988), 43.
- ↑ George E. Linton and Virginia Hanson, eds., Readers Guide to The Mahatma Letters to A. P. Sinnett (Adyar, Chennai, India: Theosophical Publishing House, 1988), 43.