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The Masters of Wisdom, or simply "The Masters" are initiates in the occult science and esoteric philosophy who take disciples or [[chelas]]. [[H. P. Blavatsky]], in the glossary of her book [[The Key to Theosophy (book)|''The Key to Theosophy'']] defined the Theosophical concept of "Master" as follows:
The '''Masters of Wisdom''', or simply "The Masters" are [[initiation|initiates]] in the [[occultism|occult]] science and esoteric philosophy, who take disciples or [[chelas]]. [[H. P. Blavatsky]], in the glossary of her book [[The Key to Theosophy (book)|''The Key to Theosophy'']] defined the Theosophical concept of "Master" as follows:


<blockquote>'''Master.''' A translation from the Sanskrit Guru, "Spiritual teacher," and adopted by the Theosophists to designate the Adepts, from whom they hold their teachings.<ref>Helena Ptrovna Blavatsky, ''The Key To Theosophy'', Glossary (Pasadena, CA: Theosophical University Press, 1972), 348.</ref></blockquote>
<blockquote>'''Master.''' A translation from the Sanskrit Guru, "Spiritual teacher," and adopted by the Theosophists to designate the Adepts, from whom they hold their teachings.<ref>Helena Ptrovna Blavatsky, ''The Key To Theosophy'', Glossary (Pasadena, CA: Theosophical University Press, 1972), 348.</ref></blockquote>


The Masters of Wisdom are sometimes referred indistinctly as "Brothers", "[[Adepts]]", or "[[Mahatmas]]." However, it seems the word "Master" refers more specifically to a high class of [[Adepts]] who work in line with the evolutionary movement. This idea is reported by [[Charles Johnston]] in his interview to [[H. P. Blavatsky|Mme. Blavatsky]]:
The Masters of Wisdom are sometimes referred indistinctly as "Brothers", "[[Adepts]]", or "[[Mahatmas]]."


<blockquote>Then she told me something about other Masters and adepts she had known--for she made a difference, as though the adepts were the captains of the occult world, and the Masters were the generals.<ref>Charles Johnston, ''Collected Writings'' vol VIII (Adyar, Madras: Theosophical Publishing House, 1960), 400.</ref></blockquote>
== Adepts and Masters ==


The word "[[Adept]]" was used by Mme. Blavatsky as a general term to denote people with a varying degree of [[Occultism|occult]] knowledge and [[initiation]]. This term does not necessarily imply a person with a high spiritual evolution, and it was sometimes used even to denominate black magicians. Thus, there are good and evil Adepts, of a high or low order.
The word "Master", however, seems to be reserved to high adepts who work in line with the evolutionary movement. This idea is expressed to a certain extent by [[Charles Johnston]] in his published interview to H. P. Blavatsky:
<blockquote>Then she told me something about other Masters and adepts she had known -- for she made a difference, as though the adepts were the captains of the occult world, and the Masters were the generals. She had known adepts of many races, from Northern and Southern India, Tibet, Persia, China, Egypt; of various European nations, Greek, Hungarian, Italian, English; of certain races in South America, where she said there was a Lodge of adepts.<ref>Helena Petrovna Blavatsky, ''Collected Writings'', vol. 8 (Adyar, Madras: Theosophical Publishing House, 1960), 400.</ref></blockquote>
Although the Masters known through the Theosophical literature use a male body, there are testimonies by a number of [[chela]]s that there are [[Adepts#Women Adepts|women adepts]], even of the highest degree.
According to [[T. Subba Row]] there are different types of Adepts, corresponding to the [[Seven Rays]] of the Logos:
<blockquote>In the adept hierarchy, there are always seven classes of adepts, corresponding to the seven rays of the Logos. Two of these classes of adepts are so mysterious, and their representatives on earth are so rare, that they are seldom spoken of. Perhaps one or two adepts of these two mysterious orders appear every two or three thousand years.<ref>Tallapragada Subba Row, ''Esoteric Writings of T. Subba Row'' (Adyar, Madras: Theosophical Publishing House, 1980), 106.</ref></blockquote>
== Renouncing Nirvana ==
An important feature of the Masters of Wisdom is that, although they have attained the right to enter in [[Nirvāṇa]] they renounce to it in order to stay in touch with humanity. This is the same concept of the [[Bodhisattva]]s in [[Mahayana Buddhism]], which was not very well know at the time to the Western world:
<blockquote>. . .the hitherto very esoteric doctrine of the Nirmanakayas was lately brought forward as a proof and explained in the treatise called ''The Voice of the Silence''. These Nirmanakayas are the Bodhisattvas or late Adepts, who having reached Nirvana and liberation from rebirth, renounce it voluntarily in order to remain invisibly amidst the world to help poor ignorant Humanity within the lines permitted by Karma.<ref>Helena Petrovna Blavatsky, ''Collected Writings'', vol. 12 (Adyar, Madras: Theosophical Publishing House, 1991), 31. </ref></blockquote>
This is evidently a sacrifice on their part, renouncing to live in a state of bliss on higher planes to incessantly work on the lower ones. As [[Koot Hoomi|Mahatma K.H.]] wrote to [[A. P. Sinnett]]:
<blockquote>I will be busy night and day, morning, noon, and evening. At times I feel a passing regret that the Chohans should not evolute the happy idea of allowing us also a "sumptuary allowance" in the shape of a little spare time. Oh, for the final Rest! for that Nirvana where — "to be one with Life, yet — to live not." Alas, alas! having personally realized that: ". . . the Soul of Things is sweet, The Heart of Being is celestial Rest," one does long for — eternal REST!<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A. P. Sinnett in chronological sequence'' No. 68 (Quezon City: Theosophical Publishing House, 1993), 203-204.</ref></blockquote>
== The work of the Masters ==
When asked by [[Charles Johnston]] about their work she answered: "You would hardly understand, unless you were an adept. But they keep alive the spiritual life of mankind."<ref>Helena Petrovna Blavatsky, ''Collected Writings'', vol. 8 (Adyar, Madras: Theosophical Publishing House, 1960), 401.</ref> He then asked her how the adepts guide the souls of men, to which [[H. P. Blavatsky]] answered:
<blockquote>In many ways, but chiefly by teaching their souls direct, in the spiritual world. But that is difficult for you to understand. This is quite intelligible, though. At certain regular periods, they try to give the world at large a right understanding of spiritual things. One of their number comes forth to teach the masses, and is handed down to tradition as the Founder of a religion. Krishna was such a Master; so was Zoroaster; so were Buddha and Shankara Acharya, the great sage of Southern India. So also was the Nazarene. He went forth against the counsel of the rest, to give to the masses before the time, moved by a great pity, and enthusiasm for humanity; he was warned that the time was unfavorable, but nevertheless he elected to go, and so was put to death at the instigation of the priests. . . .<br>
But that is not the only work of the adepts. At much shorter periods, they send forth a messenger to try to teach the world. Such a period comes in the last quarter of each century, and the Theosophical Society represents their work for this epoch.<ref>Helena Petrovna Blavatsky, ''Collected Writings'', vol. 8 (Adyar, Madras: Theosophical Publishing House, 1960), 401-402.</ref></blockquote>
There are some references to some kind of involvement of the Masters in political or social matters. For example in [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters'']], the [[Koot Hoomi|Master K.H.]] wrote to [[Alfred Percy Sinnett|A. P. Sinnett]] around November 1880:
<blockquote>A crisis, in a certain sense, is upon us now, and must be met. I might say two crises — one, the Society's, the other for Tibet. For, I may tell you in confidence, that Russia is gradually massing her forces for a future invasion of that country under the pretext of a Chinese War. If she does not succeed it will be due to us; and herein, at least we will deserve your gratitude. You see then, that we have weightier matters than small societies to think about; yet, the T.S. must not be neglected.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 5 (Quezon City: Theosophical Publishing House, 1993), 15.</ref></blockquote>
Another reference by the same Master, written around July, 1882, states:
<blockquote>The Egyptian operations of your blessed countrymen involve such local consequences to the body of [[Occultism|Occultists]] still remaining there and to what they are guarding, that two of our adepts are already there, having joined some Druze brethren and three more on their way. I was offered the agreeable privilege of becoming an eye-witness to the human butchery, but — declined with thanks. For such great emergency is our Force stored up, and hence — we dare not waste it on fashionable tamasha.<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 68 (Quezon City: Theosophical Publishing House, 1993), 203.</ref></blockquote>
[[T. Subba Row]] described the function of the Masters in nature as follows:
<blockquote>The adept hierarchy is as strictly a product of nature as a tree is: it has a definite and indispensable purpose and function in the development of the human race: this function is to keep open the upward path, through which descend the light and leading without which our race would require to make each step by the wearisome, never ending method of trial and failure in every direction, until chance showed the right way.
In fact the function of the adept hierarchy is to provide religious teachers for the stumbling masses of mankind.<ref>Tallapragada Subba Row, ''Esoteric Writings of T. Subba Row'' (Adyar, Madras: Theosophical Publishing House, 1980), 113.</ref></blockquote>
In [[Mahatma_Letter_No._112#Page 3|one of his letters]] to [[Alfred Percy Sinnett|A. P. Sinnett]], [[Koot Hoomi|Master K.H.]] talks about another aspect of their work. He mentions the Masters' "prime duty of gaining knowledge and disseminating through all available channels such fragments as mankind in the mass may be ready to assimilate".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 112 (Quezon City: Theosophical Publishing House, 1993), 382.</ref></blockquote>
== According to C. W. Leadbeater ==
<blockquote>The number of adepts who retain physical bodies in order to help the evolution of the world is but small-- perhaps some fifty or sixty in all. But it must be remembered that the great majority of these do not take pupils, as They are engaged in quite other work. Madame Blavatsky employed the term adept very loosely, for in one place she actually speaks of adepts who have been initiated, and adepts who have not been initiated. In all later writings we have reserved the word “initiate” for those who have passed at least the first of the four great stages upon the Path of Holiness, and the word adept we have restricted to those who have attained the Asekha level, and so have finished the evolution required of them in this chain of worlds. The consciousness of the Asekha rests normally upon the nirvanic or atmic plane while his physical body is awake. But out of the number who have already attained adeptship only the very small proportion above-mentioned retain physical bodies, and remain in touch with the earth in order to help it; and out of this a still smaller proportion are willing under certain conditions to accept men as pupils or apprentices; and it is to these last (the smallest number) only that we give the name of Masters. Yet few though They be Their office is of incalculable importance, since without Their aid it would be impossible for man to enter the portals of initiation.<ref>Charles Webster Leadbeater, ''The Inner Life'', (Wheaton, IL: The Theosophical Publishing House, 1942), 18-19.</ref></blockquote>
The work the Masters do on the inner [[plane]]s was explained by [[C. W. Leadbeater]] as follows:
<blockquote>The [[Adept]]s are dealing with the entire world in enormous comprehensive sweeps of power; They are influencing millions in their [[Causal Body|causal bodies]] or on the [[buddhi]]c plane, and all the time steadily, though by almost imperceptible degrees, raising the higher bodies of the people on a wholesale scale. And yet the same Master who spends His life in doing that work will sometimes turn aside and pay personal attention to little details connected with one pupil.<ref>Charles Webster Leadbeater, ''The Masters and the Path'', (Adyar, Madras: The Theosophical Publishing House, 1992), ???.</ref></blockquote>
== See also ==
*[[Mahatma]]
*[[Adepts]]
*[[Brotherhood of Adepts]]
*[[Chela]]
*[[Chelaship]]
*[[Initiation]]
*[[Occultism]]
*[[Portraits of the Masters]]
*[[:Category:Mahatmas and Adepts|Wiki articles on Mahatmas and Adepts]]
==Online resources==
===Articles and pamphlets===
*[http://www.theosophical.org/publications/quest-magazine/2381# Working as Colleagues of the Masters] by Ed Abdill
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No101.pdf# Is Belief in the Masters Superstitious or Harmful?] by Annie Besant
*[http://www.anandgholap.net/Super-Human%20Men-%20Annie%20Besant.htm# Superhuman Men - in History and in Religion] by Annie Besant
*[http://www.blavatsky.net/index.php/can-the-mahatmas-be-selfish# Can The Mahatmas Be Selfish?] by H. P. Blavatsky
*[http://www.blavatsky.net/index.php/mdm-blavatsky-on-the-himalayan-brothers# Madame Blavatsky on "The Himalayan Brothers"] by H. P. Blavatsky
*[http://www.blavatsky.net/index.php/mahatmas-and-chelas# Mahatmas and Chelas] by H. P. Blavatsky
*[http://www.blavatsky.net/index.php/theosophical-mahatmas# The Theosophical Mahatmas] by H. P. Blavatsky
*[http://www.theosociety.org/pasadena/key/key-14.htm# The "Theosophical Mahatmas"] in ''The Key to Theosophy'' Section 14, by H. P. Blavatsky
*[http://www.theosophical.org/files/resources/articles/Masters.pdf# Masters and Gurus] by Radha Burnier
*[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Compiled and edited by Daniel H. Caldwell
*[http://blavatskyarchives.com/olcottandmahatmas.htm Colonel Henry S. Olcott's Testimony about His Meetings with the Master Morya] Compiled and edited by Daniel H. Caldwell
*[http://www.theosophical.org/files/resources/articles/PerfectedOnes.pdf# The Perfected Ones] by Clara Codd
*[http://www.blavatskyarchives.com/holloway1.htm# The Mahatmas and Their Instruments - Part 1] and [http://www.blavatskyarchives.com/holloway2.htm# Part 2] by Laura Holloway
*[http://www.blavatsky.net/index.php/mahatmas-as-ideals-and-facts# The Mahatmas as Ideals and Facts] by W. Q. Judge
*[http://www.blavatsky.net/index.php/masters-adepts-teachers-and-disciples# Masters, Adepts, Teachers, and Disciples] by W. Q. Judge
*[http://www.theosophical.org/files/resources/articles/Teacher.pdf# Who Is The Teacher?] by Joy Mills
*[http://www.theosophical.org/publications/quest-magazine/2383# How the Masters Know Truth] by Shirley J. Nicholson
*[http://www.theosophical.org/publications/quest-magazine/2382# Mahatmas versus Ascended Masters] by Pablo Sender
*[http://www.theosophical.org/publications/quest-magazine/2377# Who Are the Masters?] An Interview with Joy Mills by Richard Smoley
===Books===
*[http://blavatskyarchives.com/theosophypdfs/besant_h_p_blavatsky_and_the_masters_of_wisdom_1907.pdf# H. P. Blavatsky and the Masters of the Wisdom] by Annie Besant
*[http://www.anandgholap.net/Masters-AB.htm# The Masters] by Annie Besant
*[http://www.ultindia.org/pamphlets/hpb/TeachersDiscp.pdf# Teachers And Disciples] A compilation of articles H. P. Blavatsky
*[http://www.blavatskyarchives.com/kuhnmahatmaletters.htm# The Mahatmas and Their Letters] by Alvin B. Kuhn
*[http://www.theosociety.org/pasadena/gdpmanu/mahat_ch/m_c-hp.htm# Mahatmas and Chelas] by Leoline L. Wright
===Audio===
*[https://archive.org/download/1151_20191125/1151.mp3# The Path to the Masters of Wisdom] by Clara Codd
*[https://archive.org/download/1365_20200103/1365.mp3# The Masters of the Wisdom: The World, and the Theosophical Society Today] by Dora Kunz
*[https://archive.org/download/1364_20191228/1364.mp3# The Masters and the Future of the Theosophical Society] by Dora Kunz
*[http://www.old.theosophical.org/files/resources/Downloads/mp3/sanat/Krishnamurti%20on%20the%20Masters.mp3# Krishnamurti on the Masters] by Aryel Sanat
===Video===
*[https://www.youtube.com/watch?v=T9GWEceDKJA The Masters and Their Wisdom - Part 1] by Pablo Sender
*[https://www.youtube.com/watch?v=UslfQvDBB5Q The Masters and Their Wisdom Part 2], [https://www.youtube.com/watch?v=zRjpBiOAF3Q Part 3], and [https://www.youtube.com/watch?v=9Iy5mv4_bis Part 4] by Tim Boyd
== Additional resources ==
*[http://www.theosophical.org/files/resources/library/Bibliography/Masters_of_Wisdom_and_their_Teachings.pdf# Bibliography on the Masters of Wisdom and their Teachings] from the [[Henry S. Olcott Memorial Library]].


== Notes ==
== Notes ==
<references/>
<references/>


[[Category:Theosophical concepts]]
[[Category:Theosophical concepts]]
[[Category:Concepts in The Secret Doctrine]]
[[Category:Mahatmas and Adepts]]
[[Category:Mahatmas and Adepts]]
[[es: Maestros de Sabiduría]]

Revision as of 23:53, 3 January 2020

The Masters of Wisdom, or simply "The Masters" are initiates in the occult science and esoteric philosophy, who take disciples or chelas. H. P. Blavatsky, in the glossary of her book The Key to Theosophy defined the Theosophical concept of "Master" as follows:

Master. A translation from the Sanskrit Guru, "Spiritual teacher," and adopted by the Theosophists to designate the Adepts, from whom they hold their teachings.[1]

The Masters of Wisdom are sometimes referred indistinctly as "Brothers", "Adepts", or "Mahatmas."

Adepts and Masters

The word "Adept" was used by Mme. Blavatsky as a general term to denote people with a varying degree of occult knowledge and initiation. This term does not necessarily imply a person with a high spiritual evolution, and it was sometimes used even to denominate black magicians. Thus, there are good and evil Adepts, of a high or low order.

The word "Master", however, seems to be reserved to high adepts who work in line with the evolutionary movement. This idea is expressed to a certain extent by Charles Johnston in his published interview to H. P. Blavatsky:

Then she told me something about other Masters and adepts she had known -- for she made a difference, as though the adepts were the captains of the occult world, and the Masters were the generals. She had known adepts of many races, from Northern and Southern India, Tibet, Persia, China, Egypt; of various European nations, Greek, Hungarian, Italian, English; of certain races in South America, where she said there was a Lodge of adepts.[2]

Although the Masters known through the Theosophical literature use a male body, there are testimonies by a number of chelas that there are women adepts, even of the highest degree.

According to T. Subba Row there are different types of Adepts, corresponding to the Seven Rays of the Logos:

In the adept hierarchy, there are always seven classes of adepts, corresponding to the seven rays of the Logos. Two of these classes of adepts are so mysterious, and their representatives on earth are so rare, that they are seldom spoken of. Perhaps one or two adepts of these two mysterious orders appear every two or three thousand years.[3]

Renouncing Nirvana

An important feature of the Masters of Wisdom is that, although they have attained the right to enter in Nirvāṇa they renounce to it in order to stay in touch with humanity. This is the same concept of the Bodhisattvas in Mahayana Buddhism, which was not very well know at the time to the Western world:

. . .the hitherto very esoteric doctrine of the Nirmanakayas was lately brought forward as a proof and explained in the treatise called The Voice of the Silence. These Nirmanakayas are the Bodhisattvas or late Adepts, who having reached Nirvana and liberation from rebirth, renounce it voluntarily in order to remain invisibly amidst the world to help poor ignorant Humanity within the lines permitted by Karma.[4]

This is evidently a sacrifice on their part, renouncing to live in a state of bliss on higher planes to incessantly work on the lower ones. As Mahatma K.H. wrote to A. P. Sinnett:

I will be busy night and day, morning, noon, and evening. At times I feel a passing regret that the Chohans should not evolute the happy idea of allowing us also a "sumptuary allowance" in the shape of a little spare time. Oh, for the final Rest! for that Nirvana where — "to be one with Life, yet — to live not." Alas, alas! having personally realized that: ". . . the Soul of Things is sweet, The Heart of Being is celestial Rest," one does long for — eternal REST![5]

The work of the Masters

When asked by Charles Johnston about their work she answered: "You would hardly understand, unless you were an adept. But they keep alive the spiritual life of mankind."[6] He then asked her how the adepts guide the souls of men, to which H. P. Blavatsky answered:

In many ways, but chiefly by teaching their souls direct, in the spiritual world. But that is difficult for you to understand. This is quite intelligible, though. At certain regular periods, they try to give the world at large a right understanding of spiritual things. One of their number comes forth to teach the masses, and is handed down to tradition as the Founder of a religion. Krishna was such a Master; so was Zoroaster; so were Buddha and Shankara Acharya, the great sage of Southern India. So also was the Nazarene. He went forth against the counsel of the rest, to give to the masses before the time, moved by a great pity, and enthusiasm for humanity; he was warned that the time was unfavorable, but nevertheless he elected to go, and so was put to death at the instigation of the priests. . . .
But that is not the only work of the adepts. At much shorter periods, they send forth a messenger to try to teach the world. Such a period comes in the last quarter of each century, and the Theosophical Society represents their work for this epoch.[7]

There are some references to some kind of involvement of the Masters in political or social matters. For example in The Mahatma Letters, the Master K.H. wrote to A. P. Sinnett around November 1880:

A crisis, in a certain sense, is upon us now, and must be met. I might say two crises — one, the Society's, the other for Tibet. For, I may tell you in confidence, that Russia is gradually massing her forces for a future invasion of that country under the pretext of a Chinese War. If she does not succeed it will be due to us; and herein, at least we will deserve your gratitude. You see then, that we have weightier matters than small societies to think about; yet, the T.S. must not be neglected.[8]

Another reference by the same Master, written around July, 1882, states:

The Egyptian operations of your blessed countrymen involve such local consequences to the body of Occultists still remaining there and to what they are guarding, that two of our adepts are already there, having joined some Druze brethren and three more on their way. I was offered the agreeable privilege of becoming an eye-witness to the human butchery, but — declined with thanks. For such great emergency is our Force stored up, and hence — we dare not waste it on fashionable tamasha.[9]

T. Subba Row described the function of the Masters in nature as follows:

The adept hierarchy is as strictly a product of nature as a tree is: it has a definite and indispensable purpose and function in the development of the human race: this function is to keep open the upward path, through which descend the light and leading without which our race would require to make each step by the wearisome, never ending method of trial and failure in every direction, until chance showed the right way. In fact the function of the adept hierarchy is to provide religious teachers for the stumbling masses of mankind.[10]

In one of his letters to A. P. Sinnett, Master K.H. talks about another aspect of their work. He mentions the Masters' "prime duty of gaining knowledge and disseminating through all available channels such fragments as mankind in the mass may be ready to assimilate".[11]

According to C. W. Leadbeater

The number of adepts who retain physical bodies in order to help the evolution of the world is but small-- perhaps some fifty or sixty in all. But it must be remembered that the great majority of these do not take pupils, as They are engaged in quite other work. Madame Blavatsky employed the term adept very loosely, for in one place she actually speaks of adepts who have been initiated, and adepts who have not been initiated. In all later writings we have reserved the word “initiate” for those who have passed at least the first of the four great stages upon the Path of Holiness, and the word adept we have restricted to those who have attained the Asekha level, and so have finished the evolution required of them in this chain of worlds. The consciousness of the Asekha rests normally upon the nirvanic or atmic plane while his physical body is awake. But out of the number who have already attained adeptship only the very small proportion above-mentioned retain physical bodies, and remain in touch with the earth in order to help it; and out of this a still smaller proportion are willing under certain conditions to accept men as pupils or apprentices; and it is to these last (the smallest number) only that we give the name of Masters. Yet few though They be Their office is of incalculable importance, since without Their aid it would be impossible for man to enter the portals of initiation.[12]

The work the Masters do on the inner planes was explained by C. W. Leadbeater as follows:

The Adepts are dealing with the entire world in enormous comprehensive sweeps of power; They are influencing millions in their causal bodies or on the buddhic plane, and all the time steadily, though by almost imperceptible degrees, raising the higher bodies of the people on a wholesale scale. And yet the same Master who spends His life in doing that work will sometimes turn aside and pay personal attention to little details connected with one pupil.[13]

See also

Online resources

Articles and pamphlets

Books

Audio

Video

Additional resources

Notes

  1. Helena Ptrovna Blavatsky, The Key To Theosophy, Glossary (Pasadena, CA: Theosophical University Press, 1972), 348.
  2. Helena Petrovna Blavatsky, Collected Writings, vol. 8 (Adyar, Madras: Theosophical Publishing House, 1960), 400.
  3. Tallapragada Subba Row, Esoteric Writings of T. Subba Row (Adyar, Madras: Theosophical Publishing House, 1980), 106.
  4. Helena Petrovna Blavatsky, Collected Writings, vol. 12 (Adyar, Madras: Theosophical Publishing House, 1991), 31.
  5. Vicente Hao Chin, Jr., The Mahatma Letters to A. P. Sinnett in chronological sequence No. 68 (Quezon City: Theosophical Publishing House, 1993), 203-204.
  6. Helena Petrovna Blavatsky, Collected Writings, vol. 8 (Adyar, Madras: Theosophical Publishing House, 1960), 401.
  7. Helena Petrovna Blavatsky, Collected Writings, vol. 8 (Adyar, Madras: Theosophical Publishing House, 1960), 401-402.
  8. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 5 (Quezon City: Theosophical Publishing House, 1993), 15.
  9. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 68 (Quezon City: Theosophical Publishing House, 1993), 203.
  10. Tallapragada Subba Row, Esoteric Writings of T. Subba Row (Adyar, Madras: Theosophical Publishing House, 1980), 113.
  11. Vicente Hao Chin, Jr., The Mahatma Letters to A.P. Sinnett in chronological sequence No. 112 (Quezon City: Theosophical Publishing House, 1993), 382.
  12. Charles Webster Leadbeater, The Inner Life, (Wheaton, IL: The Theosophical Publishing House, 1942), 18-19.
  13. Charles Webster Leadbeater, The Masters and the Path, (Adyar, Madras: The Theosophical Publishing House, 1992), ???.