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Cardiff Theosophical Society in Wales

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The Mahatma Letters

to A P Sinnett

Letters 1 to 25

 

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The Secret Doctrine by H P Blavatsky





Letter No. 1

Received Simla about October 15th, 1880.

Esteemed Brother and Friend,

Precisely because the test of the London newspaper would close the mouths of the

skeptics -- it is unthinkable. See it in what light you will -- the world is yet in its first

stage of disenthralment if not development, hence -- unprepared. Very true, we work by

natural not supernatural means and laws. But, as on the one hand Science would find

itself unable (in its present state) to account for the wonders given in its name, and on the

other the ignorant masses would still be left to view the phenomenon in the light of a

miracle; everyone who would thus be made a witness to the occurrence would be thrown

off his balance and the results would be deplorable. Believe me, it would be so --

especially for yourself who originated the idea, and the devoted woman who so foolishly

rushes into the wide open door leading to notoriety. This door, though opened by so

friendly a hand as yours, would prove very soon a trap -- and a fatal one indeed for her.

And such is not surely your object?

Madmen are they, who, speculating but upon the present, wilfully shut their eyes to the

past when made already to remain naturally blind to the future! Far be it from me, to

number you with the latter -- therefore will I endeavour to explain. Were we to accede to

your desires know you really what consequences would follow in the trail of success?

The inexorable shadow which follows all human innovations moves on, yet few are they,

who are ever conscious of its approach and dangers. What are then to expect they, who

would offer the world an innovation which, owing to human ignorance, if believed in,

will surely be attributed to those dark agencies the two-thirds of humanity believe in and

dread as yet? You say -- half London would be converted if you could deliver them a

Pioneer on its day of publication. I beg to say that if the people believed the thing true

they would kill you before you could make the round of Hyde Park; if it were not

believed true, -- the least that could happen would be the loss of your reputation and good

name, -- for propagating such ideas.

The success of an attempt of such a kind as the one you propose, must be calculated and

based upon a thorough knowledge of the people around you. It depends entirely upon the

social and moral conditions of the people in their bearing on these deepest and most

mysterious questions which can stir the human mind -- the deific powers in man and the

possibilities contained in nature. How many, even of your best friends, of those who

surround you, who are more than superficially interested in these abstruse problems? You

could count them upon the fingers of your right hand. Your race boasts of having.liberated

in their century, the genius so long imprisoned in the narrow vase of dogmatism

and intolerance -- the genius of knowledge, wisdom and freethought. It says that in their

turn ignorant prejudice and religious bigotry, bottled up like the wicked Jin of old, and

sealed up by the Solomons of science rests at the bottom of the sea and can never,

escaping to the surface again, reign over the world as it did in days of old; that the public

mind is quite free, in short, and ready to accept any demonstrated truth. Aye; but is it

verily so, my respected friend? Experimental knowledge does not quite date from 1662,

when Bacon, Robert Boyle and the Bishop of Chester transformed under the royal charter

their "Invisible College" into a Society for the promotion of experimental science. Ages

before the Royal Society found itself becoming a reality upon the plan of the "Prophetic

Scheme" an innate longing for the hidden, a passionate love for and the study of nature

had led men in every generation to try and fathom her secrets deeper than their

neighbours did. Roma ante Romulum fuit -- is an axiom taught to us in your English

schools. Abstract enquiries into the most puzzling problems did not arise in the brain of

Archimedes as a spontaneous and hitherto untouched subject, but rather as a reflection of

prior enquiries in the same direction and by men separated from his days by as long a

period -- and far longer -- than the one which separates you from the great Syracusian.

The vril of the "Coming Race" was the common property of races now extinct. And, as

the very existence of those gigantic ancestors of ours is now questioned -- though in the

Himavats, on the very territory belonging to you we have a cave full of the skeletons of

these giants -- and their huge frames when found are invariably regarded as isolated

freaks of nature, so the vril or Akas -- as we call it -- is looked upon as an impossibility, a

myth. And, without a thorough knowledge of Akas, its combinations and properties, how

can Science hope to account for such phenomena? We doubt not but the men of your

science are open to conviction; yet facts must be first demonstrated to them, they must

first have become their own property, have proved amenable to their own modes of

investigation, before you find them ready to admit them as facts. If you but look into the

Preface to the "Micrographia" you will find in Hooke's suggestions that the intimate

relations of objects were of less account in his eyes than their external operation on the

senses -- and Newton's fine discoveries found in him their greatest opponent. The modern

Hookeses are many. Like this learned but ignorant man of old your modern men of

science are less anxious to suggest a physical connexion of facts which might unlock for

them many an occult force in nature, as to provide a convenient "classification of

scientific experiments"; so that the most essential quality of an hypothesis is not that it

should be true but only plausible -- in their opinion.

So far for Science -- as much as we know of it. As for human nature in general, it is the

same now as it was a million of years ago: Prejudice based upon selfishness; a general

unwillingness to give up an established order of things for new modes of life and thought

-- and occult study requires all that and much more --; pride and stubborn resistance to

Truth if it but upsets their previous notions of things, -- such are the characteristics of

your age, and especially of the middle and lower classes. What then would be the results

of the most astounding phenomena, supposing we consented to have them produced?

However successful, danger would be growing proportionately with success. No choice

would soon remain but to go on, ever crescendo, or to fall in this endless struggle with

prejudice and ignorance killed by your own weapons. Test after test would be required.

and would have to be furnished; every subsequent phenomenon expected to be more

marvellous than the preceding one. Your daily remark is, that one cannot be expected to

believe unless he becomes an eye-witness. Would the lifetime of a man suffice to satisfy

the whole world of skeptics? It may be an easy matter to increase the original number of

believers at Simla to hundreds and thousands. But what of the hundreds of millions of

those who could not be made eye-witnesses? The ignorant -- unable to grapple with the

invisible operators -- might some day vent their rage on the visible agents at work; the

higher and educated classes would go on disbelieving as ever, tearing you to shreds as

before. In common with many, you blame us for our great secrecy. Yet we know

something of human nature for the experience of long centuries -- aye, ages -- has taught

us. And, we know, that so long as science has anything to learn, and a shadow of

religious dogmatism lingers in the hearts of the multitudes, the world's prejudices have to

be conquered step by step, not at a rush. As hoary antiquity had more than one Socrates

so the dim Future will give birth to more than one martyr. Enfranchised science

contemptuously turned away her face from the Copernican opinion renewing the theories

of Aristarchus Samius -- who "affirmeth that the earth moveth circularly about her own

centre" years before the Church sought to sacrifice Galileo as a holocaust to the Bible.

The ablest mathematician at the Court of Edward VI -- Robert Recorde -- was left to

starve in jail by his colleagues, who laughed at his Castle of Knowledge, declaring his

discoveries "vain phantasies." Wm. Gilbert of Colchester -- Queen Elisabeth's physician --

died poisoned, only because -- this real founder of experimental science in England --

has had the audacity of anticipating Galileo; of pointing out Copernican's fallacy as to the

"third movement," which was gravely alleged to account for the parallelism of the earth's

axis of rotation! The enormous learning of the Paracelsi, of the Agrippas and the Deys

was ever doubted. It was science which laid her sacrilegious hand upon the great work

"De Magnete" -- "The Heavenly White Virgin" (Akas) and others. And it was the

illustrious "Chancellor of England and of Nature" -- Lord Verulam-Bacon -- who having

won the name of the Father of Inductive Philosophy, permitted himself to speak of such

men as the above-named as the "Alchemicians of the Fantastic philosophy."

All this is old history, you will think. Verily so; but the chronicles of our modern days do

not differ very essentially from their predecessors. And we have but to bear in mind the

recent persecutions of mediums in England, the burning of supposed witches, and

sorcerers in South America, Russia and the frontiers of Spain -- to assure ourselves that

the only salvation of the genuine proficients in occult sciences lies in the skepticism of

the public: the charlatans and the jugglers are the natural shields of the "adepts." The

public safety is only ensured by our keeping secret the terrible weapons which might

otherwise be used against it, and which, as you have been told became deadly in the

hands of the wicked and selfish.

I conclude by reminding you that such phenomena as you crave, have ever been reserved

as a reward for those who have devoted their lives to serve the goddess Saraswati -- our

Aryan Isis. Were they given to the profanes what would remain for our faithful ones?

Many of your suggestions are highly reasonable and will be attended to. I listened

attentively to the conversation which took place at Mr. Hume's. His arguments are perfect

from the standpoint of exoteric wisdom. But, when the time comes and he is allowed

to.have a full glimpse into the world of esoterism, with its laws based upon mathematically

correct calculations of the future -- the necessary results of the causes which we are

always at liberty to create and shape at our will but are as unable to control their

consequences which thus become our masters -- then only will, both you and he

understand why to the uninitiated our acts must seem often unwise, if not actually foolish.

Your forthcoming letter I will not be able to fully answer without taking the advice of

those who generally deal with the European mystics. Moreover the present letter must

satisfy you on many points you have better defined in your last; but it will no doubt

disappoint you as well. In regard to the production of newly devised and still more

startling phenomena demanded of her with our help, as a man well acquainted with the

strategy, you must remain satisfied with the reflection that there is little use in acquiring

new positions until those that you have already reached are secured, and your Enemies

full aware of your right to their possession. In other words, you had a greater variety of

phenomena produced for yourself and friends than many a regular neophyte has seen in

several years. First, notify the public of the production of the note, the cup and the sundry

experiments with the cigarette papers, and let them digest these. Get them to work for an

explanation. And as except upon the direct and absurd accusation of deceit they will

never be able to account for some of these, while the skeptics are quite satisfied with their

present hypothesis for the production of the brooch -- you will then have done real good

to the cause of truth and justice to the woman who is made to suffer for it. Isolated as it

is, the case under notice in the Pioneer becomes less than worthless -- it is positively

injurious for all of you -- for yourself as the Editor of that paper as much as for anyone

else, if you pardon me for offering you that which looks like advice. It is neither fair to

yourself nor to her, that, because the number of eye-witnesses does not seem sufficient to

warrant the public attention, your and your lady's testimony should go for nothing.

Several cases combining to fortify your position as truthful and intelligent witness to the

various occurrences, each of these gives you an additional right to assert what you know.

It imposes upon you the sacred duty to instruct the public and prepare them for future

possibilities by gradually opening their eyes to the truth. The opportunity should not be

lost through a lack of as great confidence in your own individual right of assertion as that

of Sir Donald Stewart. One witness of well known character outweighs the evidence of

ten strangers; and if, there is anyone in India who is respected for his trustworthiness it is

-- the Editor of the Pioneer. Remember that there was but one hysterical woman alleged

to have been present at the pretended ascension, and that the phenomenon has never been

corroborated by repetition. Yet for nearly 2,000 years countless milliards have pinned

their faith upon the testimony of that one woman -- and she not over trustworthy.

TRY -- and first work upon the material you have and then we will be the first to help

you to get further evidence. Until then, believe me, always your sincere friend,

Koot' Hoomi Lal Singh..The Mahatma Letters to A. P. Sinnett



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Cardiff Theosophical Society in Wales--------------------


Letter No. 4

Apparently received 5th November {1880}.

Madam and Colonel O. arrived at our house, Allahabad, on December the

1st, 1880. Col. O. went to Benares on the 3rd -- Madam joined him on the

11th. Both returned to Allahabad on 20th and stayed until 28th.

Amrita Saras, Oct. 29.

My Dear Brother,

I could assuredly make no objection to the style which you have kindly adopted, in

addressing me by name, since it is, as you say, the outcome of a personal regard even

greater than I have as yet deserved at your hands. The conventionalities of the weary

world, outside our secluded "Ashrums," trouble us but little at any time; least of all now,

when it is men not ceremony-masters, we seek, devotion, not mere observances. More

and more a dead formalism is gaining ground, and I am truly happy to find so unexpected

an ally in a quarter where, hitherto there have not been too many -- among the highly

educated classes of English Society. 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. The affair

has taken an impulse, which, if not well guided, might beget very evil issues. Recall to

mind the avalanches of your admired Alps, that you have often thought about, and

remember that at first their mass is small and their momentum little. A trite comparison

you may say, but I cannot think of a better illustration, when viewing the gradual

aggregation of trifling events, growing into a menacing destiny for the Theos. Soc. It

came quite forcibly upon me the other day as I was coming down the defiles of Kouenlun

-- Karakorum you call them -- and saw an avalanche tumble. I had gone personally to our

chief to submit Mr. Hume's important offer, and was crossing over to Lhadak on my way

home. What other speculations might have followed I cannot say. But just as I was taking

advantage of the awful stillness which usually follows such cataclysm, to get a clearer

view of the present situation and the disposition of the "mystics" at Simla, I was rudely.recalled

to my senses. A familiar voice, as shrill as the one attributed to Saraswati's

peacock -- which, if we may credit tradition, frightened off the King of the Nagas --

shouted along the currents "Olcott has raised the very devil again! . . . The Englishmen

are going crazy. . . . Koot Hoomi, come quicker and help me!" -- and in her excitement

forgot she was speaking English. I must say, that the "Old Lady's" telegrams do strike

one like stones from a catapult!

What could I do but come? Argument through space with one who was in cold despair,

and in a state of moral chaos was useless. So I determined to emerge from the seclusion

of many years and spend some time with her to comfort her as well as I could. But our

friend is not one to cause her mind to reflect the philosophical resignation of Marcus

Aurelius. The fates never wrote that she could say: "It is a royal thing, when one is doing

good to hear evil spoken of himself." . . . I had come for a few days, but now find that I

myself cannot endure for any length of time the stifling magnetism even of my own

countrymen. I have seen some of our proud old Sikhs drunk and staggering over the

marble pavement of their sacred Temple. I have heard an English-speaking Vakil declaim

against Yog Vidya and Theosophy, as a delusion and a lie, declaring that English Science

had emancipated them from such "degrading superstitions," and saying that it was an

insult to India to maintain that the dirty Yogees and Sunnyasis knew anything about the

mysteries of nature; or that any living man can or ever could perform any phenomena! I

turn my face homeward to-morrow.

The delivery of this letter may very possibly be delayed for a few days, owing to causes

which it will not interest you for me to specify. Meanwhile, however, I have telegraphed

you my thanks for your obliging compliance with my wishes in the matters you allude to

in your letter of the 24th inst. I see with pleasure, that you have not failed to usher me

before the world as a possible "confederate." That makes our number ten, I believe? But I

must say, that your promise was well and loyally fulfilled. Received at Umritsur on the

27th inst., at 2 p.m., I got your letter about thirty miles beyond Rawul Pindee, five

minutes later, and had an acknowledgment wired to you from Jhelum at 4 p.m. on the

same afternoon. Our modes of accelerated delivery and quick communications are not

then, as you will see, to be despised by the Western world, or even the Aryan, English-speaking

and skeptical Vakils.

I could not ask a more judicial frame of mind in an ally than that in which you are

beginning to find yourself. My Brother, you have already changed your attitude toward

us in a distinct degree: what is to prevent a perfect mutual understanding one day!

Mr. Hume's proposition has been duly and carefully considered. He will, no doubt, advise

you of the results as expressed in my letter, to him. Whether he will give our "modes of

action" as fair a trial as yourself -- is another question. Our Maha (the "Chief") has

allowed me to correspond with both of you, and even -- in case an Anglo-Indian Branch

is formed -- to come some day in personal contact with it. It now depends entirely on

you. I cannot tell you more. You are quite right as to the standing of our friends in the

Anglo-Indian world having been materially improved by the Simla visit; and, it is also

true, though you modestly refrain from saying so, that we are mainly indebted to you for.this.

But quite apart from the unlucky incidents of the Bombay publications, it is not

possible that there should be much more at best than a benevolent neutrality shown by

your people toward ours. There is so very minute a point of contact between the two

civilisations they respectively represent, that one might almost say they could not touch at

all. Nor would they but for the few -- shall I say eccentrics? -- who, like you, dream

better and bolder dreams than the rest; and provoking thought, bring the two together by

their own admirable audacity. 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, and, perhaps, of trying the strength

of your personal interest in occultism and theosophy? I do not say it was so; I but enquire

whether the contingency ever presented itself to your mind. I have already caused it to be

intimated to you that if the details given in the stolen letter had been anticipated in the

Pioneer -- a much more appropriate place, and where they would have been handled to

better advantage -- that document would not have been worth anyone's while to purloin

for the Times of India, and therefore no names would have appeared.

Colonel Olcott is doubtless "out of time with the feelings of English people" of both

classes; but nevertheless more in time with us than either. Him we can trust under all

circumstances, and his faithful service is pledged to us come well, come ill. My dear

Brother, my voice is the echo of impartial justice. Where can we find an equal devotion?

He is one who never questions, but obeys; who may make innumerable mistakes out of

excessive zeal but never is unwilling to repair his fault even at the cost of the greatest

self-humiliation; who esteems the sacrifice of comfort and even life something to be

cheerfully risked whenever necessary; who will eat any food, or even go without; sleep

on any bed, work in any place, fraternise with any outcast, endure any privation for the

cause. . . . I admit that his connection with an A. I. Branch would be "an evil" -- hence, he

will have no more to do with it than he has with the British, (London Branch). His

connection will be purely nominal, and may be made more so, by framing your Rules

more carefully than theirs; and giving your organization such a self-acting system of

Government as would seldom if ever require any outside interference. But to make an

independent A.I.B. with the self-same objects, either in whole or apart, as the Parent

Society and with the same directors behind the scenes would be not only to deal a mortal

blow at the Theos. Soc. but also put upon us a double labour and anxiety without the

slightest compensating advantage that any of us can perceive. The Parent S. has never

interfered in the slightest degree with the British T.S., nor indeed with any other Branch,

whether religious or philosophical. Having formed, or caused to be formed a new branch,

the Parent S. charters it (which it cannot now do without our Sanction and signatures),

and then usually retires behind the scenes, as you would say. Its further connection with

the subject branches is limited to receiving quarterly accounts of their doings and lists of

the new Fellows, ratifying expulsions -- only when specially called upon as an arbitrator

to interfere on account of the Founders' direct connection with us -- etc., etc.; it never

meddles otherwise in their affairs except when appealed to as a sort of appelate court.

And the latter depending on you, what is there to prevent your Society from remaining

virtually independent? We are, even more generous than you British are to us. We will

not force upon, nor even ask you to sanction a Hindu "Resident" in your Society,

to.watch the interests of the Parent Paramount Power when we have once declared you

independent; but will implicitly trust to your loyalty and word of honour. 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 Hindu,

whose habits and methods are those of his own people, and whose race, despite your

natural benevolence, you have not yet learnt to tolerate, let alone to love or respect. Think

well before you ask for our guidance. Our best, most learned. and highest adepts are of

the races of the "greasy Tibetans"; and the Penjabi Singhs -- you know the lion is

proverbially a dirty and offensive beast, despite his strength and courage. Is it certain that

your good compatriots would more easily forgive our Hindu solecisms in manners than

those of their own kinsmen of America? If my observations have not misled I should say

this was doubtful. National prejudices are apt to leave one's spectacles undimmed. You

say "how glad we should be, if that one (to guide you) were yourself," meaning your

unworthy correspondent. My good Brother, are you certain, that the pleasant impression

you now may have from our correspondence, would not instantly be destroyed upon

seeing me? And which of our holy Shaberons has had the benefit of even the little

university education and inkling of European manners that has fallen to my share? An

instance: I desired Mad. B. to select among the two or three Aryan Punjabees who study

Yog Vidya, and our natural mystics, one, whom -- without disclosing myself to him too

much I could designate as an agent between yourself and us, and whom I was anxious to

dispatch to you, with a letter of introduction, and have him speak to you of Yoga and its

practical effects. This young gentleman who is as pure as purity itself, whose aspirations

and thoughts are of the most spiritual ennobling kind, and who merely through self-exertion

is able to penetrate into the regions of the formless worlds -- this young man is

not fit for -- a drawing-room. Having explained to him that the greatest good might result

for his country if he helped you to organize a Branch of English mystics by proving to

them practically to what wonderful results led the study of Yog, Mad. B. asked him in

guarded and very delicate terms to change his dress and turban before starting for

Allahabad -- for, though she did not give him this reason, they were very dirty and

slovenly. You are to tell Mr. Sinnett -- she said -- that you bring him a letter from our

Brother K., with whom he corresponds. But, if he asks you anything either of him or the

other Brothers answer him simply and truthfully that you are not allowed to expatiate

upon the subject. Speak of Yog and prove to him what powers you have attained. This

young man who had consented wrote later on the following curious letter: "Madam," he

said, "you who preach the highest standards of morality, of truthfulness, etc., you would

have me play the part of an imposter. You ask me to change my clothes at the risk of

giving a false idea of my personality and mystifying the gentleman you send me to. And

what if he asks me if I personally know Koot'hoomi, am I to keep silent and allow him to

think I do? This would be a tacit falsehood, and guilty of that, I would be thrown back

into the awful whirl of transmigration!" Here is an illustration of the difficulties under

which we have to labour. Powerless to send to you a neophyte before you have pledged

yourself to us -- we have to either keep back or despatch to you one who at best would

shock if not inspire you at once with disgust! The letter would have been given him by

my own hand; he had but to promise to hold his tongue upon matters he knows nothing

about and could give but a false idea of, and to make himself look cleaner. Prejudice and

dead letter again. For over a thousand years, -- says Michelet, -- the Christian Saints.never

washed themselves! For how long will our Saints dread to change their clothes for

fear of being taken for Marmaliks and the neophytes of rival and cleaner sects!

But these, our difficulties, ought not to prevent you from beginning your work. Colonel

O. and Mad. B. seeming willing to become personally responsible for both yourself and

Mr. Hume, if you yourself are ready to answer for the fidelity of any man your party may

choose as the leader of the A.I.T.S., we are content that the trial shall be made. The field

is yours and no one will be allowed to interfere with you except myself on behalf of our

Chiefs when you once do me the honour to prefer me to the others. But before one builds

the house he makes the plan. Suppose you draft a memorandum as to the constitution and

policy of management of the A.I. Society you have in mind and submit it for

consideration? If our Chiefs agree to it -- and it is not surely they who would show

themselves obstructive in the universal onward march, or retard this movement to a

higher goal -- then you will at once be chartered. But they must first see the plan; and I

must ask you to remember that the new Society shall not be allowed to disconnect itself

with the Parent Body, though you are at liberty to manage your affairs in your own way

without fearing the slightest interference from its President so long as you do not violate

the general Rules. And upon this point I refer you to Rule 9. This is the first practical

suggestion coming from a Cis and Trans-Himalayan "cave-dweller" whom you have

honoured with your confidence.

And now about yourself personally. Far be it from me to discourage one so willing as

yourself by setting up impossible barriers to your progress. We never whine over the

inevitable but try to make the best of the worst. And though we neither push nor draw

into the mysterious domain of occult nature those who are unwilling; never shrink from

expressing our opinions freely and fearlessly, yet we are ever as ready to assist those who

come to us; even to -- agnostics who assume the negative position of "knowing nothing

but phenomena and refuse to believe in anything else." It is true that the married man

cannot be an adept, yet without striving to become "a Raja Yogi" he can acquire certain

powers and do as much good to mankind and often more, by remaining within the

precincts of this world of his. Therefore, shall we not ask you to precipitately change

fixed habits of life, before the full conviction of its necessity and advantage has possessed

you. You are a man to be left to lead himself, and may be so left with safety. Your

resolution is taken to deserve much: time will effect the rest. There are more ways than

one for acquiring occult knowledge. "Many are the grains of incense destined for one and

the same altar: one falls sooner into the fire, the other later -- the difference of time is

nothing," remarked a great man when he was refused admission and supreme initiation

into the mysteries. There is a tone of complaint in your question whether there ever will

be a renewal of the vision you had, the night before the picnic day. Methinks, were you to

have a vision nightly, you would soon cease to "treasure" them at all. But there is a far

weightier reason why you should not have a surfeit -- it would be a waste of our strength.

As often as I, or any of us can communicate with you, whether by dreams, waking

impressions, letters (in or out of pillows) or personal visits in astral form -- it will be

done. But remember that Simla is 7,000 feet higher than Allahabad, and the difficulties to

be surmounted at the latter are tremendous. I abstain from encouraging you to expect too

.much, for, like yourself, I am loathe to promise what, for various reasons, I may not be

able to perform.

The term "Universal Brotherhood" is no idle phrase. Humanity in the mass has a

paramount claim upon us, as I try to explain in my letter to Mr. Hume, which you had

better ask the loan of. It is the only secure foundation for universal morality. If it be a

dream, it is at least a noble one for mankind and it is the aspiration of the true adept.

Yours faithfully,

Koot' Hoomi Lal Singh..The Mahatma Letters to A. P. Sinnett



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Cardiff Theosophical Society in Wales--------------------


Letter No. 5

{Received November 1880}

My Dear Friend,

I have your letter of November 19th, abstracted by our special osmosis from the envelope

at Meerut, and yours to our "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 A.I. Branch as nothing would come of it,"

but -- "to give up the idea of the Anglo-Indian Branch in co-operation with 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.

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 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

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 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 "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 soap -- would most certainly prefer an American to "a greasy

Tibetan." But you need not tremble for me. Whenever I make my appearance

whether.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 Mr. Hume's unfortunate letter has contributed much to it. There is a distinct group or

section in our 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.

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, 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 Mr. Hume prevail.

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 Madame B.,"

since that nice bit of American "sensationalism" would not have been written by Olcott at

all. It would not have had its raison d'etre. Anxious to collect for his Society every proof

corroborative of the occult powers of what he terms the 1st Section, and seeing that you

remained silent, our gallant 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.

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 precipitated and then all mistakes corrected.

We will not discuss, at present, whether your aims and objects are so widely different

from those of 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 experience in human nature -- when I say, that this is 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. 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.

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 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 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 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 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 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 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 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.

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 overtures. Take the ground that you belong to the 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 Spiritualists could, with proper management, be converted into

Theosophists. But neither Dr. Wyld, nor 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.

Even if 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 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 Mrs.

Sinnett's birth?

Ever yours sincerely,

Koot' Hoomi..The Mahatma Letters to A. P. Sinnett



--------------------
Cardiff Theosophical Society in Wales--------------------


Letter No. 6

Received at Allahabad about December 10th, 1880.

No -- you do not "write too much." I am only sorry to have so little time at my disposal;

hence -- to find myself unable to answer you as speedily as I otherwise would. Of course

I have to read every word you write: otherwise I would make a fine mess of it. And

whether it be through my physical or spiritual eyes the time required for it is practically

the same. As much may be said of my replies. For, whether I "precipitate" or dictate them

or write my answers myself, the difference in time saved is very minute. I have to think it

over, to photograph every word and sentence carefully in my brain before it can be

repeated by "precipitation." As the fixing on chemically prepared surfaes of the images

formed by the camera requires a previous arrangement within the focus of the object to

be represented, for otherwise -- as often found in bad photographs -- the legs of the sitter

might appear out of all proportion with the head, and so on, so we have to first arrange

our sentences and impress every letter to appear on paper in our minds before it becomes

fit to be read. For the present, it is all I can tell you. When science will have learned more

about the mystery of the lithophyl (or lithobiblion) and how the impress of leaves comes

originally to take place on stones, then will I be able to make you better understand the

process. But you must know and remember one thing: we but follow and servilely copy

nature in her works.

No; we need argue no longer upon the unfortunate question of a "Day with Mad. B." It is

the more useless, since you say, you have no right to crush and grind your uncivil and

often blackguardly opponents in the "Pioneer" -- even in your own defence -- your

proprietors objecting to the mention of occultism altogether. As they are Christians it is

no matter of great wonder. Let us be charitable and hope they will get their own reward:

die and become angels of right and Truth -- winged paupers of the Christian heaven.

Unless you join several, and organize somehow or other, I am afraid I will prove but of

little help for you practically. My dear friend, I have my "proprietors" also. For reasons

best known to themselves they have set their foot upon the idea of teaching isolated

individuals. I will correspond with you and give you proofs from time to time of my

existence and presence. To teach or instruct you -- is altogether another question. Hence

to sit with your lady is more than useless. Your magnetisms are too similar and -- you

will get nothing..I will translate my Essay and send it to you as soon as I can. Your idea of corresponding

with your friends and fellows is the next best thing to do. But do not fail to write to Lord

Lindsay.

I am a little "too hard" upon Hume, you say. Am I? His is a highly intellectual and, I

confess, a spiritual nature too. Yet, he is every bit of him "Sir Oracle." It may be that it is

the very exuberance of that great intellect which seeks issue through every chink, and

never loses an opportunity to relieve the fulness of the brain, which overflows with

thought. Finding in his quiet daily life too meagre a field with but "Moggy" and Davison

to sow upon -- his intellect bursts the dam and pounces upon every imagined event, every

possible though improbable fact his imagination can suggest, to interpret it in his own

conjectural way. Nor do I wonder that such a skilled workman in intellectual mosaic as

he, finding suddenly, the most fertile of quarries, the most precious of colour-stores in

this idea of our Fraternity and the T.S. -- should pick out ingredients from it to daub our

faces with. Placing us before a mirror which reflects us as he finds us in his own fertile

imagination he says: "Now, you mouldy relics of a mouldy Past, look at yourselves how

you really are!" A very, very excellent man our friend Mr. Hume, but utterly unfit for

moulding into an adept.

As little, and far less than yourself does he seem to realize our real object in the formation

of an A.I. Branch. The truths and mysteries of occultism constitute, indeed, a body of the

highest spiritual importance, at once profound and practical for the world at large. Yet, it

is not as a mere addition to the tangled mass of theory or speculation in the world of

science that they are being given to you, but for their practical bearing on the interests of

mankind. The terms "unscientific," "impossible," "hallucination," "impostor," have

hitherto been used in a very loose, careless way, as implying in the occult phenomena

something either mysterious and abnormal, or a premeditated imposture. And this is why

our chiefs have determined to shed upon a few recipient minds more light upon the

subject, and to prove to them that such manifestations are as reducible to law as the

simplest phenomena of the physical universe. The wiseacres say: "The age of miracles is

past," but we answer, "it never existed!" While not unparalleled, or without their

counterpart in universal history, these phenomena must and WILL come with an

overpowering influence upon the world of sceptics and bigots. They have to prove both

destructive and constructive -- destructive in the pernicious errors of the past, in the old

creeds and superstitions which suffocate in their poisonous embrace like the Mexican

weed nigh all mankind; but constructive of new institutions of a genuine, practical

Brotherhood of Humanity where all will become co-workers of nature, will work for the

good of mankind with and through the higher planetary Spirits -- the only "Spirits" we

believe in. Phenomenal elements, previously unthought of -- undreamt of -- will soon

begin manifesting themselves day by day with constantly augmented force, and disclose

at last the secrets of their mysterious workings. Plato was right: ideas rule the world; and,

as men's minds will receive new ideas, laying aside the old and effete, the world will

advance: mighty revolutions will spring from them; creeds and even powers will crumble

before their onward march crushed by the irresistible force. It will be just as impossible to

resist their influx, when the time comes, as to stay the progress of the tide. But all this

will come gradually on, and before it comes we have a duty set before us; that of.sweeping

away as much as possible the dross left to us by our pious forefathers. New

ideas have to be planted on clean places, for these ideas touch upon the most momentous

subjects. It is not physical phenomena but these universal ideas that we study, as to

comprehend the former, we have to first understand the latter. They touch man's true

position in the universe, in relation to his previous and future births; his origin and

ultimate destiny; the relation of the mortal to the immortal; of the temporary to the

eternal; of the finite to the infinite; ideas larger, grander, more comprehensive,

recognising the universal reign of Immutable Law, unchanging and unchangeable in

regard to which there is only an ETERNAL Now, while to uninitiated mortals time is past

or future as related to their finite existence on this material speck of dirt. This is what we

study and what many have solved.

And now it is your province to decide which will you have: the highest philosophy or

simple exhibitions of occult powers. Of course this is by far not the last word between us

and -- you will have time to think it over. The Chiefs want a "Brotherhood of Humanity,"

a real Universal Fraternity started; an institution which would make itself known

throughout the world and arrest the attention of the highest minds. I will send you my

Essay. Will you be my co-worker and patiently wait for minor phenomena? I think I

foresee the answer. At all events the holy lamp of spiritual light burning in you (however

dimly) there is hope for you, and -- for me, also. Yes; put yourself in search after natives

if there are no English people to be had. But think you, the spirit and power of

persecution gone from this enlightened age? Time will prove. Meanwhile, being human I

have to rest. I took no sleep for over 60 hours.

Ever yours truly,

KOOT' HOOMI..The Mahatma Letters to A. P. Sinnett



--------------------
Cardiff Theosophical Society in Wales--------------------


Letter No. 8

Received through Mad. B. About February 20th, 1881.

{Mr. and Mrs. Sinnett and their young son were on their way to England.

During the trip Sinnett wrote and published The Occult World. he returned

alone July 5, Mrs. Sinnett being too ill to travel.}

My dear friend, you are certainly on the right path: the path of deeds and actions, not

mere words -- may you live long and keep on!. . . I hope this will not be regarded by you

as an encouragement to be "goody goody" -- a happy expression which made me laugh --

but you indeed step in as a kind of Kalka Avatar dispelling the shadows of "Kali-yug" --

the black night of the perishing T.S. and driving away before you the fata morgana of its

Rules. I must cause the word fecit to appear after your name in invisible but indelible

characters on the list of the General Council, as it may prove some day a secret door to

the heart of the sternest of Hobilgans. . . .

Though a good deal occupied -- alas, as usual, I must contrive to send you a somewhat

lengthy farewell epistle before you take up a journey that may have most important

results -- and not alone for our cause. . . . You understand, do you not, that it is no fault of

mine if I cannot meet you as I would? Nor is it yours, but rather that of your life-long

environment and a special delicate task I have been entrusted with since I knew you. Do

not blame me then, if I do not show myself in more tangible shape, as not you alone, but I

myself might desire! When I am not permitted to do so for Olcott -- who has toiled for us

these five years, how could I be for others who have undergone none of his training as

yet? This applies equally to the case of the Lord Crawford and Balcarres, an excellent

gentleman -- imprisoned by the world. His is a sincere and noble, though may be a little

too repressed nature. He asks what hope he may have? I say -- every hope. For he has that

within himself that so very few possess: an exhaustless source of magnetic fluid which, if

he only had the time, he could call out in torrents and need no other master than himself.

His own powers would do the work and his own great experience be a sure guide for him.

But, he would have to guard against, and avoid every foreign influence -- especially those

antagonistic to the nobler study of MAN as an integral Brahm, the microcosm free and

entirely independent of either the help or control of the invisible agencies the "new

dispensation" (bombastic word!) calls "Spirits." His Lordship will understand my

meaning without any further explanation: he is welcome to read this if he chooses, if the

opinions of an obscure Hindu interest him. Were he a poor man, he might have become

an English Dupotet, with the addition of great scientific attainments in exact science. But.alas --! what the peerage has gained psychology has lost. . . . And yet it is not too late.

But see, even after mastering magnetic science and giving his powerful mind to the study

of the noblest branches of exact science, how even he has failed to lift more than a small

corner of the veil of mystery. Ah! that whirling, showy, glittering world, full of insatiable

ambition, where family and the State parcel out between them a man's nobler nature, as

two tigers a carcase, and leave him without hope or light! How many recruits could we

not have from it, if no sacrifice were exacted! His Lordship's letter to you exhales an

influence of sincerity tinged with regret. This is a good man at heart with latent capacity

for being a far better and a happier one. Had his lot not been cast as it has, and had his

intellectual power all been turned upon Soul-culture, he would have achieved much more

than he ever dreamt. Out of such material were adepts made in the days of Aryan glory.

But I must dwell no longer upon this case; and I crave his Lordship's pardon if, in the

bitterness of my regret I over-stepped in any way the bounds of propriety, in this too free

"psychometrical delineation of character" as the American mediums would express it . . .

full measure only bounds excess" but -- I dare go no further. Ah, my too positive and yet

impatient friend, if you but had such latent capacities!

The "direct communication" with me of which you write in your supplement note, and

the "enormous advantage" that it would bring "to the book itself, if it can be conceded,"

would be so conceded at once, did it depend but of me alone. Though it is not often

judicious to repeat oneself, yet I am so anxious that you should realize the present

impracticability of such an arrangement, were it even conceded by our Superiors, that I

will indulge in a brief retrospect of principles stated.

We might leave out of the question the most vital point -- one, you would hesitate

perhaps to believe -- that the refusal concerns as much your own salvation (from the

standpoint of your worldly material considerations) as my enforced compliance with our

time honoured Rules. Again I might cite the case of Olcott (who, had he not been

permitted to communicate face to face -- and without any intermediary -- with us, might

have subsequently shown less zeal and devotion but more discretion) and his fate up to

the present. But, the comparison would doubtless appear to you strained. Olcott -- would

you say -- is an enthusiast, a stubborn, unreasoning mystic, who goes headlong before

him, blindfolded, and who will not allow himself to look forward with his own eyes.

While you are a sober, matter-of-fact man of the world, the son of your generation of cool

thinkers; ever keeping fancy under the curb, and saying to enthusiasm: "Thus far shalt

thou go and no farther." . . . Perhaps you are right -- perhaps not. "No Lama knows where

the ber-chhen will hurt him until he puts it on," says a Tibetan proverb. However, let that

pass, for I must tell you now that for opening "direct communication" the only possible

means would be: (1) For each of us to meet in our own physical bodies. I being where I

am, and you in your own quarters, there is a material impediment for me. (2) For both to

meet in our astral form -- which would necessitate your "getting out" of yours, as well as

my leaving my body. The spiritual impediment to this is on your part. (3) To make you

hear my voice either within you or near you as "the old lady" does. This would be

feasible in either of two ways: (a) My chiefs have but to give me permission to set up the

conditions -- and this for the present they refuse; or (b) for you to hear my voice, i.e., my

natural voice without any psycho-physiological tamasha being employed by me (again as.we often do among ourselves). But then, to do this, not only have one's spiritual senses to

be abnormally opened, but one must himself have mastered the great secret -- yet

undiscovered by science -- of, so to say abolishing all the impediments of space; of

neutralising for the time being the natural obstacle of intermediary particles of air and

forcing the waves to strike your ear in reflected sounds or echo. Of the latter you know as

yet only enough to regard this as an unscientific absurdity. Your physicists, not having

until recently mastered acoustics in this direction, any further than to acquire a perfect (?)

knowledge of the vibration of sonorous bodies and of reverberations through tubes, may

sneeringly ask: "Where are your indefinitely continued sonorous bodies, to conduct

through space the vibrations of the voice?" We answer that our tubes, though invisible,

are indestructible and far more perfect than those of modern physicists, by whom the

velocity of the transmission of mechanical force through the air is represented as at the

rate of 1,100 feet a second and no more -- if I mistake not. But then, may there not be

people who have found more perfect and rapid means of transmission, from being

somewhat better acquainted with the occult powers of air (akas) and having plus a more

cultivated judgment of sounds? But of this we will argue later on.

There is still more serious inconvenience; an almost insurmountable obstacle -- for the

present, and one, under which I myself am labouring, while even I do no more than

correspond with you, a simple thing that any other mortal could do. It is my utter inability

to make you understand my meaning in my explanation of even physical phenomena, let

alone the spiritual rationale. This is not the first time I mention it. It is, as though a child

should ask me to teach him the highest problems of Euclid before he had even begun

studying the elementary rules of arithmetic. Only the progress one makes in the study of

Arcane knowledge from its rudimental elements, brings him gradually to understand our

meaning. Only thus, and not otherwise, does it, strengthening and refining those

mysterious links of sympathy between intelligent men -- the temporarily isolated

fragments of the universal Soul and the cosmic Soul itself -- bring them into full rapport.

Once this established, then only will these awakened sympathies serve, indeed, to

connect MAN with -- what for the want of a European scientific word more competent to

express the idea, I am again compelled to describe as that energetic chain which binds

together the material and Immaterial Kosmos, -- Past, Present, and Future -- and quicken

his perceptions so as to clearly grasp, not merely all things of matter, but of Spirit also. I

feel even irritated at having to use these three clumsy words -- past, present and future!

Miserable concepts of the objective phases of the Subjective Whole, they are about as ill

adapted for the purpose as an axe for fine carving. Oh, my poor, disappointed friend, that

you were already so far advanced on THE PATH, that this simple transmission of ideas

should not be encumbered by the conditions of matter, the union of your mind with ours --

prevented by its induced incapabilities! Such is unfortunately the inherited and self-acquired

grossness of the Western mind; and so greatly have the very phrases expressive

of modern thoughts been developed in the line of practical materialism, that it is now next

to impossible either for them to comprehend or for us to express in their own languages

anything of that delicate seemingly ideal machinery of the Occult Kosmos. To some little

extent that faculty can be acquired by the Europeans through study and meditation but --

that's all. And here is the bar which has hitherto prevented a conviction of the

theosophical truths from gaining wider currency among Western Nations; caused.

theosophical study to be cast aside as useless and fantastic by Western philosophers. How

shall I teach you to read and write or even comprehend a language of which no alphabet

palpable, or words audible to you have yet been invented! How could the phenomena of

our modern electrical science be explained to -- say, a Greek philosopher of the days of

Ptolemy were he suddenly recalled to life -- with such an unbridged hiatus in discovery

as would exist between his and our age? Would not the very technical terms be to him an

unintelligible jargon, an abracadabra of meaningless sounds, and the very instruments

and apparatuses used, but "miraculous" monstrosities? And suppose, for one instant, I

were to describe to you the hues of those colour rays that lie beyond the so-called "visible

spectrum" -- rays invisible to all but a very few even among us; to explain, how we can

fix in space any one of the so-called subjective or accidental colours -- the complement,

(to speak mathematically) moreover, of any other given colour of a dichromatic body

(which alone sounds like an absurdity), could you comprehend, do you think, their optical

effect or even my meaning? And, since you see them not, such rays, nor can know them,

nor have you any names for them as yet in Science, if I were to tell you: -- "My good

friend Sinnett, if you please, without moving from your writing desk, try search for, and

produce before your eyes the whole solar spectrum decomposed into fourteen prismatic

colours (seven being complementary), as it is but with the help of that occult light that

you can see me from a distance as I see you" . . . . what think you, would be your answer?

What would you have to reply? Would you not be likely enough to retort by telling me in

your own quiet, polite way, that as there never were but seven (now three) primary

colours, which, moreover, have never yet by any known physical process -- been seen

decomposed further than the seven prismatic hues -- my invitation was as "unscientific"

as it was "absurd"? Adding that my offer to search for an imaginary solar "complement"

being no compliment to your knowledge of physical science -- I had better, perhaps, go

and search for my mythical "dichromatic" and solar "pairs" in Thibet, for modern science

has hitherto been unable to bring under any theory even so simple a phenomenon as the

colours of all such dichromatic bodies. And yet -- truth knows -- these colours are

objective enough!

So you see, the insurmountable difficulties in the way of attaining not only Absolute but

even primary knowledge in Occult Science, for one situated as you are. How could you

make your self understood -- command in fact, those semi-intelligent Forces, whose

means of communicating with us are not through spoken words but through sounds and

colours, in correlations between the vibrations of the two? For sound, light and colours

are the main factors in forming these grades of Intelligences, these beings, of whose very

existence you have no conception, nor are you allowed to believe in them -- Atheists and

Christians, materialists and Spiritualists, all bringing forward their respective arguments

against such a belief -- Science objecting stronger than either of these to such a

"degrading superstition"!

Thus, because they cannot with one leap over the boundary walls attain to the pinnacles

of Eternity; because we cannot take a savage from the centre of Africa and make him

comprehend at once the Principia of Newton or the "Sociology" of Herbert Spencer; or

make an unlettered child write a new Iliad in old Achaian Greek; or an ordinary painter

depict scenes in Saturn or sketch the inhabitants of Arcturus

because of all this our.very existence is denied! Yes; for this reason are

believers in us pronounced impostorsand fools, and the very science which leads

to the highest goal of the highest knowledge,to the real tasting of the Tree of Life

and Wisdom -- is scouted as a wild flight of Imagination!

Most earnestly do I ask you not to see in the above a mere ventilation of personal feeling.

My time is precious and I have none to lose. Still less ought you to see in this an effort to

disgust or dissuade you from the noble work you have just begun. Nothing of the kind;

for what I now say may avail for as much as it can and no more; but -- vera pro gratis -- I

WARN you, and will say no more, apart from reminding you in a general way, that the

task you are so bravely undertaking, that Missio in partis infidelium -- is the most

ungrateful, perhaps, of all tasks! But, if you believe in my friendship for you, if you value

the word of honour of one who never -- never during his whole life polluted his lips with

an untruth, then do not forget the words I once wrote to you (see my last letter) of those

who engage themselves in the occult sciences; he who does it "must either reach the goal

or perish. Once fairly started on the way to the great Knowledge, to doubt is to risk

insanity; to come to a dead stop is to fall; to recede is to tumble backward, headlong into

an abyss." Fear not, -- if you are sincere, and that you are -- now. Are you as sure of

yourself, as to future?

But I believe it quite time to turn to less transcendental and what you would call less

gloomy and more mundane matters. Here, no doubt, you will be much more at home.

Your experience, your training, your intellect, your knowledge of the exterior world, in

short, all combine to aid you in the accomplishment of the task you have undertaken. For,

they place you on an infinitely higher level than myself as regards the consideration of

writing a book, after your Society's "own heart." Though the interest I take in it may

amaze some who are likely to retort on me and my colleagues with our own arguments,

and to remark that our "boasted elevation over the common herd" (our friend Mr. Hume's

words) -- above the interests and passions of ordinary humanity, must militate against our

having any conception of the ordinary affairs of life -- yet I confess that I do take an

interest in this book and its success, as great as in the success in life of its future author.

I hope that at least you will understand that we (or most of us) are far from being the

heartless, morally dried up mummies some would fancy us to be. "Mejnoor" is very well,

where he is -- as an ideal character of a thrilling -- in many respects truthful story. Yet,

believe me, few of us would care to play the part in life of a dessicated pansy between the

leaves of a volume of solemn poetry. We may not be quite the "boys" -- to quote Olcott's

irreverent expression when speaking of us -- yet none of our degree are like the stern hero

of Bulwer's romance. While the facilities of observation secured to some of us by our

condition certainly give a greater breadth of view, a more pronounced and impartial, as a

more widely spread humaneness -- for answering Addison, we might justly maintain that

it is . . . "the business of 'magic' to humanise our natures with compassion" for the whole

mankind as all living beings, instead of concentrating and limiting our affections to one

predilected race -- yet few of us (except such as have attained the final negation of

Moksha) can so far enfranchise ourselves from the influence of our earthly connection as

to be insusceptible in various degrees to the higher pleasures, emotions, and interests of.the common run of humanity. Until final emancipation reabsorbs the Ego, it must be

conscious of the purest sympathies called out by the esthetic effects of high art, its

tenderest cords respond to the call of the holier and nobler human attachments. Of course,

the greater the progress towards deliverance, the less this will be the case, until, to crown

all, human and purely individual personal feelings -- blood-ties and friendship, patriotism

and race predilection -- all will give away, to become blended into one universal feeling,

the only true and holy, the only unselfish and Eternal one -- Love, an Immense Love for

humanity -- as a Whole! For it is "Humanity" which is the great Orphan, the only

disinherited one upon this earth, my friend. And it is the duty of every man who is

capable of an unselfish impulse, to do something, however little, for its welfare. Poor,

poor humanity! It reminds me of the old fable of the war between the Body and its

members: here too, each limb of this huge "Orphan" -- fatherless and motherless --

selfishly cares but for itself. The body uncared for suffers eternally, whether the limbs are

at war or at rest. Its suffering and agony never cease. . . . And who can blame it -- as your

materialistic philosophers do -- if, in this everlasting isolation and neglect it has evolved

gods, unto whom "it ever cries for help but is not heard!" . . . Thus --

"Since there is hope for man only in man

I would not let one cry whom I could save! . . ."

Yet I confess that I, individually, am not yet exempt from some of the terrestrial

attachments. I am still attracted toward some men more than toward others, and

philanthropy as preached by our Great Patron -- "the Saviour of the World -- the Teacher

of Nirvana and the Law . . . ." has never killed in me either individual preferences of

friendship, love -- for my next of kin, or the ardent feeling of patriotism for the country --

in which I was last materially individualized. And, in this connection, I may some day,

unasked, offer a bit of advice to my friend Mr. Sinnett, to whisper into the ear of the

Editor of the PIONEER En attendant -- "May I beg the former to inform Dr. Wyld, the

Prest. of the British T.S., of the few truths concerning us as shown above? Will you

kindly undertake to persuade this excellent gentleman, that not one of the humble "dew

drops" which, assuming under various pretexts the form of vapour, have at various

periods disappeared in the space to congeal in the white Himalayan clouds, have ever

tried to slip back into the shining Sea of Nirvana through the unhealthy process of

hanging by the legs or by making unto themselves another "coat of skin" out of the sacred

cow-dung of the thrice "holy cow"! The British President labours under the most original

ideas about us, whom he persists in calling "Yogis," without allowing the slightest

margin to the enormous differences which exist even between "Hatha and Raj Yog." This

mistake must be laid at the door of Mrs. B. -- the able editor of "The Theosophist"; who

fills up her volumes with the practices of divers Sannyasis and other "blessed ones" from

the plains, without ever troubling herself with a few additional lines of explanation.

And now, to still more important matters. Time is precious and material (I mean writing

material) is still more so. "Precipitation" -- in your case having become unlawful; lack of

-- whether ink or paper -- standing no better chance for "Tamasha," and I, being far away

from home, and at a place where a stationer's shop is less needed than breathing air, our.correspondence threatens to break very abruptly, unless I manage my stock in hand

judiciously. A friend promises to supply me in case of great need with a few stray sheets,

memento relics of his grandfather's will, by which he disinherited him and thus made his

"fortune." But, as he never wrote one line but once, he says -- for the last eleven years,

except on such "double superfin glace" made at Thibet as you might irreverently mistake

for blotting paper in its primitive days, and that the will is drawn upon a like material --

we might as well turn to your book at once. Since you do me the favour of asking my

opinion, I may tell you that the idea is an excellent one. Theosophy needs such help, and

the results will be what you anticipate in England as well. It may also help our friends in

Europe -- generally.

I lay no restrictions upon your making use of anything I may have written to you or Mr.

Hume, having full confidence in your tact and judgment as to what should be printed and

how it should be presented. I must only ask you for reasons upon which I must be silent

(and I am sure you will respect that silence) not to use one single word or passage from

my last letter to you -- the one written after my long silence, no date, and the first one

forwarded to you by our "old lady." I just quoted from it at page 4. Do me the favour, if

my poor epistles are worth preserving, to lay it by in a separate and sealed envelope. You

may have to unseal it only after a certain period of time has elapsed. As to the rest -- I

relinquish it to the mangling tooth of criticism. Nor would I interfere with the plan you

have roughly sketched out in your mind. But I would strongly recommend you in its

execution to lay the greatest stress upon small circumstances -- (could you oblige me with

some receipt for blue ink?!) which tend to show the impossibility of fraud or conspiracy.

Reflect well, how bold a thing it is to endorse phenomena as adeptic which the Spiritsts.

have already stamped as proofs of mediumship and skeptics as legerdemain. You should

not omit one jot or tittle of collateral evidence that supports your position, something you

have neglected doing in your "A" letter in the Pioneer. For instance, my friend tells me

that it was a thirteenth cup and the pattern unmatchable, in Simla at least. (1) The pillow

was chosen by yourself -- and yet the word "pillow" occurs in my note to you, just as the

word "tree" or anything else would have been substituted, had you chosen another

depository, instead of the pillow. You will find all such trifles serving you as the most

powerful shield for yourself against ridicule and sneers. Then you will of course, aim to

show that this Theosophy is no new candidate for the world's attention, but only the

restatement of principles which have been recognised from the very infancy of mankind.

The historic sequence ought to be succinctly yet graphically traced through the successive

evolutions of philosophical schools, and illustrated with accounts of the experimental

demonstrations of occult power ascribed to various thaumaturgists. The alternate

breakings-out and subsidences of mystical phenomena, as well as their shiftings from one

centre to another of population, show the conflicting play of the opposing forces of

spirituality and animalism. And lastly it will appear that the present tidal-wave of

phenomena, with its varied effects upon human thought and feeling, made the revival of

Theosophical enquiry an indispensable necessity. The only problem to solve is the

practical one, of how best to promote the necessary study, and give to the spiritualistic

movement a needed upward impulse. It is a good beginning to make the inherent

capabilities of the inner, living man better comprehended. To lay down the scientific

proposition that since akrshu (attraction) and Prshu (repulsion) are the law of nature,.there can be no intercourse or relations between clean and unclean Souls -- embodied or

disembodied; and hence, ninety-nine hundredths of supposed spiritual communications,

are, prima facie false. Here is as great a fact to work upon as you can find, and it cannot

be made too plain. So, while a better selection might have been made for the Theosophist

in the way of illustrative anecdotes, as, for instance, well authenticated historical cases,

yet the theory of turning the minds of phenomenalists into useful and suggestive channels

away from mere mediumistic dogmatism was the correct one.

What I meant by the "Forlorn Hope" was that when one regards the magnitude of the task

to be undertaken by our theosophical volunteers, and especially the multitudinous

agencies arrayed, and to be arrayed, in opposition, we may well compare it, to one of

those desperate efforts against overwhelming odds that the true soldier glories to attempt.

You have done well to see the "large purpose" in the small beginnings of the T.S. Of

course, if we had undertaken to found and direct it inpropria persona very likely it would

have accomplished more and made fewer mistakes, but we could not do this, nor was it

the plan: our two agents are given the task and left -- as you now are -- to do the best they

could under the circumstances. And much has been wrought. Under the surface of

Spiritualism, runs a current that is wearing a broad channel for itself. When it reappears

above ground its effects will be apparent. Already many minds like yours are pondering

the question of occult law -- forced upon the thinking public by this agitation. Like you,

they are dissatisfied with what has been hitherto attainable and clamour for better. Let

this -- encourage you.

It is not quite accurate that by having such minds in the Society they would be "under

conditions more favourable for observation" for us. Rather put it, that by the act of

joining other sympathisers in this organization they are stimulated to effort and incite

each other to investigate. Unity always gives strength: and since Occultism in our days

resembles a "Forlorn Hope," union and co-operation are indispensable. Union does

indeed imply a concentration of vital and magnetic force against the hostile currents of

prejudice and fanaticism.

I wrote a few words in the Maratha boy's letter, only to show you that he was obeying

orders in submitting his views to you. Apart from his exaggerated idea about huge fees,

his letter is in a way worth considering. For Damodar is a Hindu -- and knows the mind

of his people at Bombay; though the Bombay Hindus are about as unspiritual a group as

can be found in all India. But, like the devoted enthusiastic lad he is, he jumped after the

misty form of his own ideas even before I could give them the right direction. All quick

thinkers are hard to impress -- in a flash they are out and away in "full cry," before half

understanding what one wants to have them think. This is our trouble with both Mrs. B.

and O. The frequent failure of the latter to carry out the suggestions he sometimes

receives -- even when written, is almost wholly due to his own active mentality

preventing his distinguishing our impressions from his own conceptions. And Missus B.'s

trouble is (apart from physical ailment) that she sometimes listens to two or more of our

voices at once; e.g., this morning while the "Disinherited," whom I have accommodated

with space for a footnote -- was talking with her on an important matter, she lent an ear to.

one of ours, who is passing through Bombay from Cyprus, on his way to Thibet -- and so

got both in an inextricable confusion. Women do lack the power of concentration.

And now, my good friend and co-worker -- an irremediable paperless condition obliges

me to close. Farewell, until your return, unless you will be content, as hitherto, to pass

our correspondence through the accustomed channel. Neither of us would prefer this. But

until authority is given to change it must be even so. Were she to die to-day -- and she is

really sick -- you would not receive more than two, or at most three more letters from me

(through Damodar or Olcott, or through already established emergent agencies), and then,

that reservoir of force being exhausted -- our parting would be FINAL. However, I will

not anticipate; events might bring us together somewhere in Europe. But whether we

meet or not, during your trip, be assured that my personal good wishes will attend you.

Should you actually need now and again the help of a happy thought as your work

progresses, it may, very likely be, osmosed into your head -- if sherry bars not the way, as

it has already done at Allahabad.

May the "deep Sea" deal gently with you and your house.

Ever yours,

K. H.

P.S. -- The "friend" of whom the Lord Lindsay speaks in his letter to you, is, I am sorry

to say, a true skunk mephitis, who managed to perfume himself with ess-bouquet in his

presence during their palmy days of friendship, and so avoided being recognised by his

natural stench. It is Home -- the medium, a convert to Roman Catholicism, then to

Protestantism, and finally to the Greek Church. He is the bitterest and most cruel enemy

O. and Mad. B. have, though he has never met either of them. For a certain time he

succeeded in poisoning the Lord's mind, and prejudiced him against them. I do not like

saying anything behind a man's back, for it looks like back-biting. Yet in view of some

future events I feel it my duty to warn you, for this one is an exceptionally bad man --

hated by the Spiritualists and mediums as much as he is despised by those -- who have

learned to know him. Yours is a work which clashes directly with his. Though a poor

sickly cripple, a paralysed wretch, his mental faculties are as fresh and as alive as ever to

mischief. He is no man to stop before a slanderous accusation -- however vile and lying.

So -- beware.

K. H.

FOOTNOTE:

1. So, at least, Mrs. S. says; I myself did not search the crockery shops; so too, the bottle

filled with water I filled with my own hand -- was one of the four only that the servants

had in the baskets, and these four bottles had but just been brought back empty by these.peons from their fruitless search after water, when you sent them to the little brewery

with a note. Hoping to be excused for the interference and with my most respectful

regards to the lady.

Yours, etc.

The "Disinherited" (return to text).The Mahatma Letters to A. P. Sinnett



--------------------
Cardiff Theosophical Society in Wales--------------------


Letter No. 9

From K.H., first letter received on return to India, July 8th, 1881, while

staying with Madame B. at Bombay for a few days.

Welcome good friend and brilliant author, welcome back! Your letter at hand, and I am

happy to see your personal experience with the "Elect" of London proved so successful.

But, I foresee, that more than ever now, you will become an incarnate note of

interrogation. Beware! If your questions are found premature by the powers that be,

instead of receiving my answers in their pristine purity you may find them transformed

into yards of drivel. I am too far gone to feel a hand on my throat whenever trenching on

the limits of forbidden topics; not enough to avoid feeling myself -- uncomfortably so --

like a worm of yesterday before our "Rock of Ages." My Cho-Khan. We must all be

blindfolded before we can pass onward; or else, we have to remain outside.

And now, what about the book? Le quart d'heure de Rabelais is striking, and, finds me, if

not quite insolvent, yet quasitrembling at the idea that the first instalment offered may be

found below the mark; the price claimed -- inadequate with my poor resources; myself

led pro bono publico to trespass beyond the terrible -- "hitherto shalt thou go, and no

further," and the angry wave of the Cho-Khan's wrath swamping me blue ink and all! I

fondly hope you will not make me lose "my situation."

Quite so. For, I have a dim notion that you will be very impatient with me. I have a very

clear notion that you need not be. It is one of the unfortunate necessities of life that

imperial needs do sometimes force one apparently to ignore the claims of friendship, not

to violate one's word, but to put off and lay aside for a while the too impatient

expectations of neophytes as of inferior importance. One such need that I call imperial is

the need of your future welfare; the realization of the dream dreamt by you in company

with S.M. That dream -- shall we call it a vision? -- was, that you, and Mrs. K. -- why

forget the Theos. Soc.? -- "are all parts of a large plan for the manifestations of occult

philosophy to the world." Yes; the time must come, and it is not far -- when all of you

will comprehend aright the apparently contradictory phases of such manifestations;

forced by the evidence to reconcile them. The case not being so at present, meanwhile --

remember: it is because we are playing a risky game and the stakes are human souls that I

ask you to possess yours in patience. Bearing in mind that I have to look after your

"Soul" and mine too, I propose to do so at whatever cost, even at the risk of being

misunderstood by you as I was by Mr. Hume. The work is made the more difficult by my

being a lonely labourer in the field, and that, as long as I fail to prove to my superiors

that.you, at least -- mean business; that you -- are in right good earnest. As I am refused

higher help, so will you fail to easily find help in that Society in which you move, and

which you try to move. Nor will you find, for a certain time much joy in those directly

concerned. Our old lady is weak and her nerves are worked to a fiddle string; so is her

jaded brain. H.S.O. is far away -- in exile -- fighting his way back to salvation --

compromised more than you imagine by his Simla indiscretions -- and establishing

theosoph. schools. Mr. Hume -- who once promised to become a champion fighter in that

Battle of Light against Darkness -- now preserves a kind of armed neutrality wondrous to

behold. Having made the mirific discovery that we are a body of antidiluvian Jesuits of

fossiles -- self-crowned with oratorial flourishes, he rested but to accuse us of

intercepting his letters to H.P.B.! However, he finds some comfort by thinking "what a

jolly argument he shall have elsewhere (Angel Linnean ornithological Society, perhaps)

with the entity which is represented by the name "Koothoomi." Verily has our very

intellectual, once mutual friend, a flood of words at his command which would suffice to

float a troop ship of oratorious fallacies. Nevertheless -- I respect him. . . . But who next?

C. C. Massey? But then he is the hapless parent of about half a dozen of illegitimate

brats. He is a most charming, devoted friend; a profound mystic; a generous, noble

minded man, a gentleman -- as they say -- every inch of him; tried as gold; every

requisite for a student of occultism, but none for an adept, my good friend. Be it as it

may, his secret is his own, and I have no right to divulge it. Dr. Wyld? -- a christian to the

back bone. Hood? -- a sweet nature, as you say; a dreamer, and an idealist in mystic

matters, yet -- no worker. S. Moses? Ah! here we are. S.M. has nearly upset the theosoph.

ark set afloat three years back: and, he will do his level best to do it over again --- our

Imperator notwithstanding. You doubt? Listen.

His is a weird, rare nature. His occult psychical energies are tremendous; but they have

lain dormant, folded up within him and unknown to himself, when, some eight years or

so, Imperator threw his eye upon him and bid his spirit soar. Since then, a new life has

been in him, a dual existence, but his nature could not be changed. Brought up as a

theological student, his mind was devoured by doubts. Earlier, he betook himself to

Mount Athos, where, immuring himself in a monastery, he studied Greek Eastern

religion, and it is there that he was first noticed by his "Spirit guide" (!!) Of course, Greek

casuistry failed to solve his doubts, and he hurried on to Rome, -- popery satisfying him

as little. From thence he wandered to Germany with the same negative results. Giving up

dry christian theology he did not give up its presumable founder with all that. He needed

an ideal and he found it in the latter. For him Jesus is a reality, a once embodied, now a

disembodied Spirit, who, "furnished him with an evidence of his personal identity" -- he

thinks, -- in no less a degree than other "Spirits" -- Imperator among the rest -- have.

Nevertheless, neither the religions of Jesus nor yet his words, as recorded in the Bible and

believed by S.M. authentic -- are fully accepted by that restless Spirit of his. Imperator,

on whom the same fate devolved later on, fares no better. His mind is too positive. Once

impressed it becomes easier to efface characters engraved upon titanium than impressions

made upon his brain.

Whenever under the influence of Imperator -- he is all alive to the realities of Occultism,

and the superiority of our Science over Spiritualism. As soon as left alone and under the.pernicious guidance of those he firmly believes having identified with disembodied Souls

-- all becomes confusion again! His mind will yield to no suggestions, no reasonings but

his own, and those are all for Spiritualistic theories. When the old theological fetters had

dropped off, he imagined himself a free man. Some months later, he became the humble

slave and tool of the "Spirits"! It is but when standing face to face with his inner Self that

he realizes the truth that there is something higher and nobler than the prittle-prattle of

pseudo Spirits. It was at such a moment that he heard for the first the voice of Imperator,

and it was, as he himself puts it: "as the voice of God speaking to his inner Self." That

voice has made itself familiar to him for years, and yet he very often heeds it not. A

simple query: Were Imper. what he believes, nay -- knows him to be, he thinks, -- would

not he have made S.M.'s will completely subservient to his own by this time? Alone the

adepts, i.e. the embodied spirits -- are forbidden by our wise and intransgressible laws to

completely subject to themselves another and a weaker will, -- that of free born man. The

latter mode of proceeding is the favourite one resorted to by the "Brothers of the

Shadow," the Sorcerers, the Elementary Spooks, and, as an isolated exception -- by the

highest Planetary Spirits, those, who can no longer err. But these appear on Earth but at

the origin of every new human kind; at the junction of, and close of the two ends of the

great cycle. And, they remain with man no longer than the time required for the eternal

truths they teach to impress themselves so forcibly upon the plastic minds of the new

races as to warrant them from being lost or entirely forgotten in ages hereafter, by the

forthcoming generations. The mission of the planetary Spirit is but to strike the KEY

NOTE OF TRUTH. Once he has directed the vibration of the latter to run its course

uninterruptedly along the catenation of that race and to the end of the cycle -- the denizen

of the highest inhabited sphere disappears from the surface of our planet -- till the

following "resurrection of flesh." The vibrations of the Primitive Truth are what your

philosophers name "innate ideas."

Imperator, then, had repeatedly told him that "in occultism alone he should seek for, and

will find a phase of truth not yet known to him." But that did not prevent S.M. at all from

turning his back upon occultism whenever a theory of it clashed with one of his own

preconceived Spiritualistic ideas. To him mediumship appeared as the Charter of his

Soul's freedom, as resurrection from Spiritual death. He had been allowed to enjoy it only

so far as it was necessary for the confirmation of his faith: promised that the abnormal

would yield to the normal; ordered to prepare for the time when the Self within him will

become conscious of its spiritual, independent existence, will act and talk face to face

with its Instructor, and will lead its life in Spiritual Spheres normally and without

external or internal mediumship at all. And yet once conscious of what he terms "external

Spirit action" he recognised no more hallucination from truth, the false from the real:

confounding at times Elementals and Elementaries, embodied from disembodied Spirit,

though he had been oft enough told of, and warned against "those spirits that hover about

the Earth's sphere" -- by his "Voice of God." With all that he firmly believes to have

invariably acted under Imper's direction, and that such spirits as have come to him came

by his "guide's" permission. In such a case H.P.B. was there by Imper's consent? And

how do you reconcile the following contradictions. Ever since 1876, acting under direct

orders, she tried to awake him to the reality of what was going on around and in him.

That she must have acted either according to or against Imper's will -- he must know, as.in the latter case she might boast of being stronger, more powerful than his "guide" who

never yet protested against the intrusion. Now what happens? Writing to her from Isle of

Wight, in 1876, of a vision lasting for over 48 consecutive hours he had, and during

which he walked about, talked as usual, but did not preserve the slightest remembrance of

anything external, he asks her to tell him whether it was a vision or a hallucination. Why

did he not ask + I-r? "You can tell me for you were there," he says. . . . "You -- changed,

yet yourself -- if you have a Self. . . . I suppose you have, but into that I do not pry." . . .

At another time he saw her in his own library looking at him, approaching and giving him

some masonic signs of the Lodge he knows. He admits that he "saw her as clearly as he

saw Massey -- who was there." He saw her on several other occasions, and sometimes

knowing it was H.P.B. he could not recognise her. "You seem to me from your

appearance as from your letters so different at times, the mental attitudes so various, that

it is quite conceivable to me, as I am authoritatively told, that you are a bundle of

Entities. . . . I have absolute faith in you." In every letter of his he clamoured for a "living

Brother" to her unequivocal statement that there was one already having charge of him,

he strongly objected. When helped to get free from his too material body, absent from it

for hours and days sometimes his empty machine run during that period from afar and by

external, living influence, -- as soon as back, he would begin labouring under the

irradicable impression of having been all that time the vehicle for another intelligence, a

disembodied not embodied Spirit, truth never once flashing across his mind. "Imperator,"

he wrote to her, "traverses your idea about mediumship. He says there should be no real

antagonism between the medium and the adept." Had he used the word "Seer" instead of

"medium" the idea would have been rendered more correctly, for a man becomes rarely

an adept without being born a natural Seer. Then again. In September, 1875, he knew

nothing of the Brothers of the Shadow -- our greatest, most cruel, and -- why not confess

-- our most potential Enemies. In that year he actually asked the old lady whether Bulwer

had been eating underdone pork chops and dreaming when he described "that hideous

Dweller of the Threshold." "Make yourself ready," she answered -- "in about twelve

months more you will have to face and fight with them." In October, 1876, they had

begun their work upon him. "I am fighting" -- he wrote -- "a hand to hand battle with all

the legions of the Fiend for the past three weeks. My nights are made hideous with their

torments, temptations and foul suggestions. I see them all around, glaring at me,

gabbling, howling, grinning! Every form of filthy suggestion, of bewildering doubt, of

mad and shuddering fear is upon me . . . I can understand Zanoni's Dweller now . . . I

have not wavered yet . . . and their temptations are fainter, the presence less near, the

horror less. . . ."

One night she had prostrated herself before her Superior, one of the few they fear,

praying him to wave his hand across the ocean, lest S.M. should die, and the Theos. Soc.

lose its best subject. "He must be tried" was the answer. He imagines that + Imper. had

sent the tempters because he S.M. was one of those Thomases who must see; he would

not believe that + could not help their coming. Watch over him he did -- he could not

drive them away unless the victim, the neophyte himself, proved the strongest. But did

these human fiends in league with the Elementaries prepare him for a new life as be

thought they would? Embodiments of those adverse influences which beset the inner Self

struggling to be free and to progress, they would never have returned had he successfully.conquered them by asserting his own independent WILL, by giving up his mediumship,

his passive will. Yet they did.

You say of + -- "Imperator -- is certainly not his (S.M.'s) astral soul, and assuredly, also,

he is not from a lower World than our own -- not an earth-bound Spirit." No one ever said

he was anything of the kind. H.P.B. never told you he was S.M.'s astral soul, but that

what he often mistook for + was his own higher Self, his divine atman -- not linga Sarira

or astral Soul, or the Kama rupa the independent doppelganger -- again. + cannot

contradict himself; + cannot be ignorant of the truth, so often misrepresented by S.M.; +

cannot preach the occult Sciences and then defend mediumship, not even in that highest

form described by his pupil. Mediumship is abnormal. When in further development the

abnormal has given way to the natural, the controls are shaken off, and passive obedience

is no longer required, then the medium learns to use his will, to exercise his own power,

and becomes an adept. The process is one of development and the neophyte has to go to

the end. As long as he is subject to occasional trance -- he cannot be an adept. S.M.

passes the two-thirds of his life in Trance.

To your question -- Is Imperator "a Planetary Spirit" and "may a Planetary Spirit have

been humanly incarnated," I will first say that there can be no Planetary Spirit that was

not once material or what you call human. When our great Buddha -- the patron of all the

adepts, the reformer and the codifier of the occult system, reached first Nirvana on earth,

he became a Planetary Spirit; i.e. -- his spirit could at one and the same time rove the

interstellar spaces in full consciousness, and continue at will on Earth in his original and

individual body. For the divine Self had so completely disfranchised itself from matter

that it could create at will an inner substitute for itself, and leaving it in the human form

for days, weeks, sometimes years, affect in no wise by the change either the vital

principle or the physical mind of its body. By the way, that is the highest form of

adeptship man can hope for on our planet. But it is as rare as the Buddhas themselves, the

last Khobilgan who reached it being Sang-Ko-Pa of Kokonor (XIV Century), the

reformer of esoteric as well as of vulgar Lamaism. Many are those who "break through

the egg-shell," few who, once out are able to exercise their Nirira namastaka fully, when

completely out of the body. Conscious life in Spirit is as difficult for some natures as

swimming, is for some bodies. Though the human frame is lighter in its bulk than water,

and that every person is born with the faculty, so few develop in themselves the art of

treading water that death by drowning is the most frequent of accidents. The planetary

Spirit of that kind (the Buddha like) can pass at will into other bodies -- of more or less

etherialised matter, inhabiting other regions of the Universe. There are many other grades

and orders, but there is no separate and eternally constituted order of Planetary Spirits.

Whether Imperator is a "planetary" embodied or disembodied, whether he is an adept in

flesh or out of it, I am not at liberty to say, any more than he would himself to tell S.M.

who I am, or may be, or even who H.P.B. is. If he himself chooses to be silent on that

subject S.M. has no right to ask me. But then our friend, S.M. ought to know. Nay: he

firmly believes he does. For in his intercourse with that personage there came a time

when not satisfied with + assurances, or content to respect his wishes that he, Imperator

& Co. should remain impersonal and unknown save by their assumed titles, S.M.

wrestled with him, Jacob-like, for months on the point of that spirit's identity. He was the.Biblical flim-flam all over again. "I pray thee tell me thy name" -- and though answered:

"Wherefore is it that thou dost ask after my name?" -- what's in a name? -- he allowed

S.M. to label him like a portmanteau. And so, he is at rest now, for be has "seen God face

to face"; who, after wrestling, and seeing that he prevailed not, said "let me go" and was

forced to come to the terms offered by Jacob. S. Moses. I strongly advise you for your

own information to put that question to your friend. Why should he be "anxiously

awaiting" my reply, since he knows all about + ? Did not that "Spirit" tell him a story one

day, -- a queer story, something what he may not divulge about himself and forbid him

ever mentioning it? What more does he want? That fact, that he seeks to learn through me

the true nature of +, is a pretty good proof in itself that he is not as sure of his identity as

he believes he is, or rather would make believe he is. Or is the question a blind? -- which?

I may answer you, what I said to G. H. Fechner one day, when he wanted to know the

Hindu view on what he had written -- "You are right; . . . 'every diamond, every crystal,

every plant and star has its own individual soul, besides man and animal . . .' and, 'there is

a hierarchy of souls from the lowest forms of matter up to the World Soul' . . .; but, you

are mistaken when adding to the above the assurance that 'the spirits of the departed hold

direct psychic communication with Souls that are still connected with a human body' --

for, they do not." The relative position of the inhabited worlds in our Solar System would

alone preclude such a possibility. For I trust you have given up the queer idea -- a natural

result of early Xtian training -- that there can possibly be human intelligences inhabiting

purely spiritual regions? You will then as readily understand the fallacy of the christians --

who would burn immaterial souls in a material physical hell -- as the mistake of the

more educated spiritualists, who lullaby themselves with the thought that any other but

the denizens of the two worlds immediately interlinked with our own can possibly

communicate with them? However etherial and purified of gross matter they may be, the

pure Spirits are still subject to the physical and universal laws of matter. They cannot if

even they would span the abyss that separates their worlds from ours. They can be visited

in Spirit, their Spirit cannot descend and reach us. They attract, they cannot be attracted,

their Spiritual polarity being an insuperable difficulty in the way. (By-the-bye you must

not trust Isis literally. The book is but a tentative effort to divert the attention of the

Spiritualists from their preconceptions to the true state of things. The author was made to

hint and point out in the true direction, to say what things are not, not what they are.

Proof reader helping, a few real mistakes have crept in as on page 1, chapter 1, volume 1,

where divine Essence is made emanating from Adam instead of the reverse.)

Once fairly started upon that subject, I will endeavour to explain to you still clearer where

lies the impossibility. You will thus be answered in regard to both Planetary Spirits and --

seance room "Spirits."

The cycle of intelligent existences commences at the highest worlds or planets -- the term

"highest" meaning here the most spiritually perfect. Evoluting from cosmic matter --

which is akasa, the primeval not the secondary plastic medium, or Ether of Science

instinctively suspected, unproven as the rest -- man first evolutes from this matter in its

most sublimated state, appearing at the threshold of Eternity as a perfectly Etherial -- not

Spiritual Entity, say -- a Planetary Spirit. He is but one remove from the universal and.Spiritual World Essence -- the Anima Mundi of the Greeks, or that which humanity in its

spiritual decadence has degraded into a mythical personal God. Hence, at that stage, the

Spirit -- man is at best an active Power, an immutable, therefore an unthinking Principle

(the term "immutable" being again used here but to denote that state for the time being,

the immutability applying here but to the inner principle which will vanish and disappear

as soon as the speck of the material in him will start on its cyclic work of Evolution and

transformation). In his subsequent descent, and in proportion of the increase of matter he

will assert more and more his activity. Now, the congeries of the star-worlds (including

our own planet) inhabited by intelligent beings may be likened to an orb or rather an

epicycloid formed of rings like a chain -- worlds inter-linked together, the totality

representing an imaginary endless ring, or circle. The progress of man throughout the

whole -- from its starting to its closing points meeting on the highest point of its

circumference -- is what we call the Maha Yug or Great Cycle, the Kuklos, whose head is

lost in a crown of absolute Spirit, and its lowest point of circumference in absolute matter

-- to viz. the point of cessation of action of the active principle. If using a more familiar

term we call the Great Cycle the Macrokosm and its component parts or the inter-linked

star worlds Microkosms, the occultists' meaning in representing each of the latter as

perfect copies of the former will become evident. The Great is the Prototype of the

smaller cycles: and as such, each star world has in its turn its own cycle of Evolution

which starts with a purer and ends with a grosser or more material nature. As they

descend, each world presents itself naturally more and more shadowy, becoming at the

"antipodes" absolute matter. Propelled by the irresistible cyclic impulse the Planetary

Spirit has to descend before he can reascend. On his way he has to pass through the

whole ladder of Evolution, missing no rung, to halt at every star world as he would at a

station; and, besides the unavoidable cycle of that particular and every respective star

world to perform in it his own "life-cycle" to, viz.: returning and reincarnating as many

times as he fails to complete his round of life in it, as he dies on it before reaching the age

of reason as correctly stated in Isis. Thus far Mrs. Kingsford's idea that the human Ego is

being reincarnated in several successive human bodies is the true one. As to its being

reborn in animal forms after human incarnation it is the result of her loose way of

expressing things and ideas. Another WOMAN -- all over again. Why, she confounds

"Soul and Spirit," refuses to discriminate between the animal and the spiritual Egos the

Jivatma (or Linga-Sharir) and the Kama-Rupa (or Atma-Rupa), two as different things as

body and mind, and -- mind and thought are! That is what happens. After circling, so to

say, along the arc of the cycle, circling along and within it (the daily and yearly rotation

of the Earth is as good an illustration as any) when the Spirit-man reaches our planet,

which is one of the lowest, having lost at every station some of the etherial and acquired

an increase of material nature, both spirit and matter have become pretty much

equilibrized in him. But then, he has the Earth's cycle to perform; and, as in the process

of involution and evolution downward, matter is ever striving to stifle spirit, when arrived

to the lowest point of his pilgrimage, the once pure Planetary Spirit will be found

dwindled to -- what Science agrees to call a primitive or Primordial man -- amidst a

nature as primordial -- speaking geologically, for physical nature keeps pace with the

physiological as well as the spiritual man, in her cyclic career. At that point the great Law

begins its work of selection. Matter found entirely divorced from spirit is thrown over

into the still lower worlds -- into the sixth "GATE" or "way of rebirth" of the vegetable.

and mineral worlds, and of the primitive animal forms. From thence, matter ground over

in the workshop of nature proceeds soulless back to its Mother Fount; while the Egos

purified of their dross are enabled to resume their progress once more onward. It is here,

then, that the laggard Egos perish by the millions. It is the solemn moment of the

"survival of the fittest," the annihilation of those unfit. It is but matter (or material man)

which is compelled by its own weight to descend to the very bottom of the "circle of

necessity" to there assume animal form; as to the winner of that race throughout the

worlds -- the Spiritual Ego, he will ascend from star to star, from one world to another,

circling onward to rebecome the once pure planetary Spirit, then higher still, to finally

reach its first starting point, and from thence -- to merge into MYSTERY. No adept has

ever penetrated beyond the veil of primitive Kosmic matter. The highest, the most perfect

vision is limited to the universe of Form and Matter.

But my explanation does not end here. You want to know why it is deemed supremely

difficult if not utterly impossible for pure disembodied Spirits to communicate with men

through mediums or Phantomosophy. I say, because: --

(a) On account of the antagonistic atmospheres respectively surrounding these worlds;

(b) Of the entire dissimilarity of physiological and spiritual conditions; and --

(c) Because that chain of worlds I have just been telling you about, is not only an

epicycloid but an elliptical orbit of existences, having, as every ellipse, not one but two

points -- two foci, which can never approach each other; Man being at one focus of it and

pure Spirit at the other.

To this you might object. I can neither help it, nor change the fact, but there is still

another and far mightier impediment. Like a rosary composed of white and black beads

alternating with each other, so that concatenation of worlds is made up of worlds of

CAUSES and worlds of EFFECTS, the latter -- the direct result produced by the former.

Thus it becomes evident that every sphere of Causes and our Earth is one -- is not only

inter-linked with, and surrounded by, but actually separated from its nearest neighbour --

the higher sphere of Causality -- by an impenetrable atmosphere (in its spiritual sense) of

effects bordering on, and even inter-linking, never mixing with -- the next sphere: for one

is active, the other -- passive, the world of causes positive, that of effects -- negative. This

passive resistance can be overcome but under conditions, of which your most learned

Spiritualists have not the faintest idea. All movement is, so to say polar. It is very

difficult to convey my meaning to you at this point; but I will go to the end. I am aware

of my failure to bring before you these -- to us -- axiomatical truths -- in any other form

but that of a simple logical postulate -- if so much -- they being capable of absolute and

unequivocal demonstration, but to the highest Seers. But, I'll give you food for thinking if

nothing else.

The intermediary spheres, being but the projected shadows of the Worlds of Causes -- are

negatived by the last. They are the great halting places, the stations in which the new Self-Conscious

Egos to be -- the self-begotten progeny of the old and disembodied Egos of.our planet -- are gestated. Before the new phoenix, re-born of the ashes of its parents can

soar higher, to a better, more spiritual, and perfect world -- still a world of matter -- it has

to pass through the process of a new birth, so to say; and, as on our earth, where the two-thirds

of infants are either still-born or die in infancy, so in our "world of effects." On

earth it is the physiological and mental defects, the sins of the progenitors which are

visited upon the issue: in that land of shadows, the new and yet unconscious Ego-foetus

becomes the just victim of the transgressions of its old Self, whose karma -- merit and

demerit -- will alone weave out its future destiny. In that world, my good friend, we find

but unconscious, self-acting, ex-human machines, souls in their transition state, whose

dormant faculties and individuality lie as a butterfly in its chrysalis; and Spiritualists

would yet have them talk sense! Caught at times, into the vortex of the abnormal

"mediumistic" current, they become the unconscious echoes of thoughts and ideas

crystallized around those present. Every positive, well-directed mind is capable of

neutralizing such secondary effects in a seance room. The world below ours is worse yet.

The former is harmless at least; it is more sinned against by being disturbed, than sinning;

the latter allowing the retention of full consciousness as being a hundred-fold more

material, is positively dangerous. The notions of hells and purgatory, of paradises and

resurrections are all caricatured, distorted echoes of the primeval one Truth, taught

humanity in the infancy of its races by every First Messenger -- the Planetary Spirit

mentioned on the reverse of page the third -- and whose remembrance lingered in the

memory of man as Elu of the Chaldees, Osiris the Egyptian, Vishnu, the first Buddhas

and so on.

The lower world of effects is the sphere of such distorted Thoughts; of the most sensual

conceptions, and pictures; of anthropomorphic deities, the out-creations of their creators,

the sensual human minds of people who have never out-grown their brutehood on earth.

Remembering thoughts are things -- have tenacity, coherence, and life, -- that they are

real entities -- the rest will become plain. Disembodied -- the creator is attracted naturally

to its creation and creatures; sucked in -- by the Maelstrom dug out by his own hands. . . .

But I must pause, for volumes would hardly suffice to explain all that was said by me in

this letter.

In reference to your wonder that the views of the three mystics "are far from being

identical," what does the fact prove? Were they instructed by disembodied, pure, and

wise Spirits -- even by those of one remove from our earth on the higher plane -- would

not the teachings be identical? The question arising: "May not Spirits as well as men

differ in ideas?" Well, then their teaching -- aye, of the highest of them since they are the

"guides" of the three great London Seers -- will not be more authoritative than those of

mortal men. "But, they may belong to different spheres?" Well; if in the different spheres

contradictory doctrines are propounded, these doctrines cannot contain the Truth, for

Truth is One, and cannot admit of diametrically opposite views; and pure Spirits who see

it as it is, with the veil of matter entirely withdrawn from it -- cannot err. Now, if we

allow of different aspects or portions of the Whole Truth being visible to different

agencies or intelligences, each under various conditions, as for example various portions

of the one landscape develop themselves to various persons, at various distances and

from various standpoints -- if we admit the fact of various or different agencies.(individual Brothers for instance) endeavouring to develop the Egos of different

individuals, without subjecting entirely their wills to their own (as it is forbidden) but by

availing themselves of their physical, moral, and intellectual idiosyncracies; if we add to

this the countless kosmical influences which distort and deflect all efforts to achieve

definite purposes: if we remember, moreover, the direct hostility of the Brethren of the

Shadow always on the watch to perplex and haze the neophyte's brain, I think we shall

have no difficulty in understanding how even a definite spiritual advance may to a certain

extent lead different individuals to apparently different conclusions and theories.

Having confessed to you that I had no right to interfere with Imperator's secrets and

plans, I must say that so far, however, he has proved the wisest of us. Had our policy

been the same, had I, for instance allowed you to infer and then believe (without stating

anything positive myself) that I was a "disembodied angel" -- a Spirit of pellucid

electroidal essence, from the Super-Stellar phantasmatical zone -- we would both be

happier. You -- you would not have worried your head as to "whether agencies of that

sort will always remain necessary" and I -- would not find myself under the disagreeable

necessity of having to refuse a friend a "personal interview and direct communication."

You might have implicitly believed anything coming from me; and I would have felt less

responsible for you before my "GUIDES." However, time will show what may or may

not be done in that direction. The book is out, and we have to patiently wait for the results

of that first serious shot at the enemy. Art Magic and Isis emanating from women and as

it was believed, Spiritualists -- could never hope for a serious hearing. Its effects will at

first be disastrous enough, for the gun will recoil and the shot rebounding will strike the

author and his humble hero, who are not likely to flinch. But it will also graze the old

lady, reviving in the Anglo-Indian press last year's outcry. The Hersites and literary

Philistines will go hard to work, the flings, squibs and coups de bec falling thick upon her

-- though aimed at you alone, as the Editor of the Pioneer is far from being beloved by

his colleagues of India. Spiritualistic papers have already opened the campaign in London

and the Yankee editors of the Organs of "Angels" will follow suit, the heavenly

"Controls" ejaculating their choicest scandalum magnatum. Some men of science -- least

of all their admirers -- the parasites who bask in the sun and dream they are themselves

that sun -- are not likely to forgive you the sentence -- really much too flattering -- which

ranges the comprehension of a poor, unknown Hindoo "So far beyond the science and

philosophy of Europe, that only the broadest minded representatives of either will be able

to realize the existence of such powers in man, etc." But what of that? It was all foreseen

and was to be expected. When the first hum and ding-dong of adverse criticism is hushed,

thoughtful men will read and ponder over the book, as they have never pondered over the

most scientific efforts of Wallace and Crookes to reconcile modern science with Spirits,

and -- the little seed will grow and thrive.

In the meantime I do not forget my promises to you. As soon as installed in your sleeping

chamber I will try and. . . . [Here three lines in the original letter have been completely

erased apparently by the writer thereof. -- ED].

I hope to be permitted to do so much for you. If, for generations we have "shut out the

world from the Knowledge of our Knowledge," it is on account of its absolute unfitness;.

and if, notwithstanding proofs given, it still refuses yielding to evidence, then will we at

the End of this cycle retire into solitude and our kingdom of silence once more. . . . We

have offered to exhume the primeval strata of man's being, his basic nature, and lay bare

the wonderful complications of his inner Self -- something never to be achieved by

physiology or even psychology in its ultimate expression -- and demonstrate it

scientifically. It matters not to them, if the excavations be so deep, the rocks so rough and

sharp, that in diving into that, to them, fathomless ocean, most of us perish in the

dangerous exploration; for it is we who were the divers and the pioneers and the men of

science have but to reap where we have sown. It is our mission to plunge and bring the

pearls of Truth to the surface; theirs -- to clean and set them into scientific jewels. And, if

they refuse to touch the ill-shapen, oyster-shell, insisting that there is, nor cannot be any

precious pearl inside it, then shall we once more wash our hands of any responsibility

before human-kind. For countless generations hath the adept builded a fane of

imperishable rocks, a giant's Tower of INFINITE THOUGHT, wherein the Titan dwelt,

and will yet, if need be, dwell alone, emerging from it but at the end of every cycle, to

invite the elect of mankind to co-operate with him and help in his turn enlighten

superstitious man. And we will go on in that periodical work of ours; we will not allow

ourselves to be baffled in our philanthropic attempts until that day when the foundations

of a new continent of thought are so firmly built that no amount of opposition and

ignorant malice guided by the Brethren of the Shadow will be found to prevail.

But until that day of final triumph someone has to be sacrificed -- though we accept but

voluntary victims. The ungrateful task did lay her low and desolate in the ruins of misery,

misapprehension, and isolation: but she will have her reward in the hereafter for we never

were ungrateful. As regards the Adept -- not one of my kind, good friend, but far higher --

you might have closed your book with those lines of Tennyson's "Wakeful Dreamer" --

you knew him not --

"How could ye know him? Ye were yet within

The narrower circle; he had well nigh reached

The last, which, with a region of white flame,

Pure without heat, into a larger air

Up-burning, and an ether of black blue,

Invests and ingirds all other lives. . . ."

I'll close. Remember then on the 17th of July and. . . . [Here again six lines in the original

have been deleted. -- ED.] . . . ., to you will become the sublitnest of realities.

Farewell.

Sincerely yours,

K. H..The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 10

(Transcribed from a copy in Mr. Sinnett's handwriting. -- Ed)

{Hume's article appeared in the November Theosophist.}

NOTES BY K.H. ON A "PRELIMINARY CHAPTER" HEADED "GOD" BY HUME,

INTENDED TO PREFACE AN EXPOSITION OF OCCULT PHILOSOPHY

(ABRIDGED).

Received at Simla, 1881-? '82.

Neither our philosophy nor ourselves believe in a God, least of all in one whose pronoun

necessitates a capital G. Our philosophy falls under the definition of Hobbes. It is

preeminently the science of effects by their causes and of causes by their effects, and

since it is also the science of things deduced from first principle, as Bacon defines it,

before we admit any such principle we must know it, and have no right to admit even its

possibility. Your whole explanation is based upon one solitary admission made simply

for argument's sake in October last. You were told that our knowledge was limited to this

our solar system: ergo as philosophers who desired to remain worthy of the name we

could not either deny or affirm the existence of what you termed a supreme, omnipotent,

intelligent being of some sort beyond the limits of that solar system. But if such an

existence is not absolutely impossible, yet unless the uniformity of nature's law breaks at

those limits we maintain that it is highly improbable. Nevertheless we deny most

emphatically the position of agnosticism in this direction, and as regards the solar system.

Our doctrine knows no compromises. It either affirms or denies, for it never teaches but

that which it knows to be the truth. Therefore, we deny God both as philosophers and as

Buddhists. We know there are planetary and other spiritual lives, and we know there is in

our system no such thing as God, either personal or impersonal. Parabrahm is not a God,

but absolute immutable law, and Iswar is the effect of Avidya and Maya, ignorance based

upon the great delusion. The word "God" was invented to designate the unknown cause

of those effects which man has either admired or dreaded without understanding them,

and since we claim and that we are able to prove what we claim -- i.e. the knowledge of

that cause and causes we are in a position to maintain there is no God or Gods behind

them.

The idea of God is not an innate but an acquired notion, and we have but one thing in

common with theologies -- we reveal the infinite. But while we assign to all the.phenomena that proceed from the infinite and limitless space, duration and motion,

material, natural, sensible and known (to us at least) cause, the theists assign them

spiritual, super-natural and unintelligible an un-known causes. The God of the

Theologians is simply and imaginary power, un loup garou as d'Holbach expressed it -- a

power which has never yet manifested itself. Our chief aim is to deliver humanity of this

nightmare, to teach man virtue for its own sake, and to walk in life relying on himself

instead of leaning on a theological crutch, that for countless ages was the direct cause of

nearly all human misery. Pantheistic we may be called -- agnostic NEVER. If people are

willing to accept and to regard as God our ONE LIFE immutable and unconscious in its

eternity they may do so and thus keep to one more gigantic misnomer. But then they will

have to say with Spinoza that there is not and that we cannot conceive any other

substance than God; or as that famous and unfortunate philosopher says in his fourteenth

proposition, "practer Deum neque dari neque concepi potest substantia" -- and thus

become Pantheists . . . . who but a Theologian nursed on mystery and the most absurd

super-naturalism can imagine a self existent being of necessity infinite and omnipresent

outside the manifested boundless universe. The word infinite is but a negative which

excludes the idea of bounds. It is evident that a being independent and omnipresent

cannot be limited by anything which is outside of himself; that there can be nothing

exterior to himself -- not even vacuum, then where is there room for matter? for that

manifested universe even though the latter limited. If we ask the theist is your God

vacuum, space or matter, they will reply no. And yet they hold that their God penetrates

matter though he is not himself matter. When we speak of our One Life we also say that

it penetrates, nay is the essence of every atom of matter; and that therefore it not only has

correspondence with matter but has all its properties likewise, etc. -- hence is material, is

matter itself. How can intelligence proceed or emanate from non-intelligence -- you kept

asking last year. How could a highly intelligent humanity, man the crown of reason, be

evolved out of blind unintelligent law or force! But once we reason on that line, I may

ask in my turn, how could congenital idiots, non-reasoning animals, and the rest of

"creation" have been created by or evoluted from, absolute Wisdom, if the latter is a

thinking intelligent being, the author and ruler of the Universe? How? says Dr. Clarke in

his examination of the proof of the existence of the Divinity. "God who hath made the

eye, shall he not see? God who hath made the ear shall he not hear?" But according to

this mode of reasoning they would have to admit that in creating an idiot God is an idiot;

that he who made so many irrational beings, so many physical and moral monsters, must

be an irrational being. . . .

. . . We are not Adwaitees, but our teaching respecting the one life is identical with that of

the Adwaitee with regard to Parabrahm. And no true philosophically brained Adwaitee

will ever call himself an agnostic, for he knows that he is Parabrahm and identical in

every respect with the universal life and soul -- the macrocosm is the microcosm and he

knows that there is no God apart from himself, no creator as no being. Having found

Gnosis we cannot turn our backs on it and become agnostics.

. . . . Were we to admit that even the highest Dyan Chohans are liable to err under a

delusion, then there would be no reality for us indeed and the occult sciences would be as.great a chimera as that God. If there is an absurdity in denying that which we do not

know it is still more extravagant to assign to it unknown laws.

According to logic "nothing" is that of which everything can truly be denied and nothing

can truly be affirmed. The idea therefore either of a finite or infinite nothing is a

contradiction in terms. And yet according to theologians "God, the self existent being is a

most simple, unchangeable, incorruptible being; without parts, figure, motion,

divisibility, or any other such properties as we find in matter. For all such things so

plainly and necessarily imply finiteness in their very notion and are utterly inconsistent

with complete infinity." Therefore the God here offered to the adoration of the XIXth

century lacks every quality upon which man's mind is capable of fixing any judgment.

What is this in fact but a being of whom they can affirm nothing that is not instantly

contradicted. Their own Bible their Revelation destroys all the moral perceptions they

heap upon him, unless indeed they call those qualities perfections that every other man's

reason and common sense call imperfections, odious vices and brutal wickedness. Nay

more he who reads our Buddhist scriptures written for the superstitious masses will fail to

find in them a demon so vindictive, unjust, so cruel and so stupid as the celestial tyrant

upon whom the Christians prodigally lavish their servile worship and on whom their

theologians heap those perfections that are contradicted on every page of their Bible.

Truly and veritably your theology has created her God but to destroy him piecemeal.

Your church is the fabulous Saturn, who begets children but to devour them.

(The Universal Mind) -- A few reflections and arguments ought to support every new

idea -- for instance we are sure to be taken to task for the following apparent

contradictions. (1) We deny the existence of a thinking conscious God, on the grounds

that such a God must either be conditioned, limited and subject to change, therefore not

infinite, or (2) if he is represented to us as an eternal unchangeable and independent

being, with not a particle of matter in him, then we answer that it is no being but an

immutable blind principle, a law. And yet, they will say, we believe in Dyans, or

Planetaries ("spirits" also), and endow them with a universal mind, and this must be

explained.

Our reasons may be briefly summed up thus:

(1) We deny the absurd proposition that there can be, even in a boundless and eternal

universe -- two infinite eternal and omni-present existences.

(2) Matter we know to be eternal, i.e., having had no beginning (a) because matter is

Nature herself (b) because that which cannot annihilate itself and is indestructible exists

necessarily -- and therefore it could not begin to be, nor can it cease to be (c) because the

accumulated experience of countless ages, and that of exact science show to us matter (or

nature) acting by her own peculiar energy, of which not an atom is ever in an absolute

state of rest, and therefore it must have always existed, i.e., its materials ever changing

form, combinations and properties, but its principles or elements being absolutely

indestructible..(3) As to God -- since no one has ever or at any time seen him or it -- unless he or it is the

very essence and nature of this boundless eternal matter, its energy and motion, we

cannot regard him as either eternal or infinite or yet self existing. We refuse to admit a

being or an existence of which we know absolutely nothing; because (a) there is no room

for him in the presence of that matter whose undeniable properties and qualities we know

thoroughly well (b) because if he or it is but a part of that matter it is ridiculous to

maintain that he is the mover and ruler of that of which he is but a dependent part and (c)

because if they tell us that God is a self existent pure spirit independent of matter -- an

extra-cosmic deity, we answer that admitting even the possibility of such an

impossibility, i.e., his existence, we yet hold that a purely immaterial spirit cannot be an

intelligent conscious ruler nor can he have any of the attributes bestowed upon him by

theology and thus such a God becomes again but a blind force. Intelligence as found in

our Dyan Chohans, is a faculty that can appertain but to organized or animated being --

however imponderable or rather invisible the materials of their organizations. Intelligence

requires the necessity of thinking; to think one must have ideas; ideas suppose senses

which are physical material, and how can anything material belong to pure spirit? If it be

objected that thought cannot be a property of matter, we will ask the reason why? We

must have an unanswerable proof of this assumption, before we can accept it. Of the

theologian we would enquire what was there to prevent his God, since he is the alleged

creator of all -- to endow matter with the faculty of thought; and when answered that

evidently it has not pleased Him to do so, that it is a mystery as well as an impossibility,

we would insist upon being told why it is more impossible that matter should produce

spirit and thought, than spirit or the thought of God should produce and create matter.

We do not bow our heads in the dust before the mystery of mind -- for we have solved it

ages ago. Rejecting with contempt the theistic theory we reject as much the automaton

theory, teaching that states of consciousness are produced by the marshalling of the

molecules of the brain; and we feel as little respect for that other hypothesis -- the

production of molecular motion by consciousness. Then what do we believe in? Well, we

believe in the much laughed at phlogiston (see article "What is force and what is matter?"

Theosophist, September), and in what some natural philosophers would call nisus the

incessant though perfectly imperceptible (to the ordinary senses) motion or efforts one

body is making on another -- the pulsations of inert matter -- its life. The bodies of the

Planetary spirits are formed of that which Priestley and others called Phlogiston and for

which we have another name -- this essence in its highest seventh state forming that

matter of which the organisms of the highest and purest Dyans are composed, and in its

lowest or densest form (so impalpable yet that science calls it energy and force) serving

as a cover to the Planetaries of the 1st or lowest degree. In other words we believe in

MATTER alone, in matter as visible nature and matter in its invisibility as the invisible

omnipresent omnipotent Proteus with its unceasing motion which is its life, and which

nature draws from herself since she is the great whole outside of which nothing can exist.

For as Bellinger truly asserts "motion is a manner of existence that flows necessarily out

of the essence of matter; that matter moves by its own peculiar energies; that its motion is

due to the force which is inherent in itself; that the variety of motion and the phenomena

that result proceed from the diversity of the properties of the qualities and of the

combinations which are originally found in the primitive matter" of which nature is the.assemblage and of which your science knows less than one of our Tibetan Yak-drivers of

Kant's metaphysics.

The existence of matter then is a fact; the existence of motion is another fact, their self

existence and eternity or indestructibility is a third fact. And the idea of pure spirit as a

Being or an Existence -- give it whatever name you will -- is a chimera, a gigantic

absurdity.

Our ideas on Evil. Evil has no existence per se and is but the absence of good and exists

but for him who is made its victim. It proceeds from two causes, and no more than good

is it an independent cause in nature. Nature is destitute of goodness or malice; she follows

only immutable laws when she either gives life and joy, or sends suffering [and] death,

and destroys what she has created. Nature has an antidote for every poison and her

laws a reward for every suffering. The butterfly devoured by a bird becomes that bird,

and the little bird killed by an animal goes into a higher form. It is the blind law of

necessity and the eternal fitness of things, and hence cannot be called Evil in Nature. The

real evil proceeds from human intelligence and its origin rests entirely with reasoning

man who dissociates himself from Nature. Humanity then alone is the true source of evil.

Evil is the exaggeration of good, the progeny of human selfishness and greediness. Think

profoundly and you will find that save death -- which is no evil but a necessary law, and

accidents which will always find their reward in a future life -- the origin of every evil

whether small or great is in human action, in man whose intelligence makes him the one

free agent in Nature. It is not nature that creates diseases, but man. The latter's mission

and destiny in the economy of nature is to die his natural death brought by old age; save

accident, neither a savage nor a wild (free) animal die of disease. Food, sexual relations,

drink, are all natural necessities of life; yet excess in them brings on disease, misery,

suffering, mental and physical, and the latter are transmitted as the greatest evils to future

generations, the progeny of the culprits. Ambition, the desire of securing happiness and

comfort for those we love, by obtaining honours and riches, are praiseworthy natural

feelings but when they transform man into an ambitious cruel tyrant, a miser, a selfish

egotist they bring untold misery on those around him; on nations as well as on

individuals. All this then -- food, wealth, ambition, and a thousand other things we have

to leave unmentioned, becomes the source and cause of evil whether in its abundance or

through its absence. Become a glutton, a debauchee, a tyrant, and you become the

originator of diseases, of human suffering and misery. Lack all this and you starve, you

are despised as a nobody and the majority of the herd, your fellow men, make of you a

sufferer your whole life. Therefore it is neither nature nor an imaginary Deity that has to

be blamed, but human nature made vile by selfishness. Think well over these few words;

work out every cause of evil you can think of and trace it to its origin and you will have

solved one-third of the problem of evil. And now, after making due allowance for evils

that are natural and cannot be avoided, -- and so few are they that I challenge the whole

host of Western metaphysicians to call them evils or to trace them directly to an

independent cause -- I will point out the greatest, the chief cause of nearly two thirds of

the evils that pursue humanity ever since that cause became a power. It is religion under

whatever form and in whatsoever nation. It is the sacerdotal caste, the priesthood

and the.churches; it is in those illusions that man looks upon as sacred, that he has to search out

the source of that multitude of evils which is the great curse of humanity and that almost

overwhelms mankind. Ignorance created Gods and cunning took advantage of the

opportunity. Look at India and look at Christendom and Islam, at Judaism and Fetichism.

It is priestly imposture that rendered these Gods so terrible to man; it is religion that

makes of him the selfish bigot, the fanatic that hates all mankind out of his own sect

without rendering him any better or more moral for it. It is belief in God and Gods that

makes two-thirds of humanity the slaves of a handful of those who deceive them under

the false pretence of saving them. Is not man ever ready to commit any kind of evil if told

that his God or Gods demand the crime?; voluntary victim of an illusionary God, the

abject slave of his crafty ministers. The Irish, Italian and Slavonian peasant will starve

himself and see his family starving and naked to feed and clothe his padre and pope. For

two thousand years India groaned under the weight of caste, Brahmins alone feeding on

the fat of the land, and to-day the followers of Christ and those of Mahomet are cutting

each other's throats in the names of and for the greater glory of their respective myths.

Remember the sum of human misery will never be diminished unto that day when the

better portion of humanity destroys in the name of Truth, morality, and universal charity,

the altars of their false gods.

If it is objected that we too have temples, we too have priests and that our lamas also live

on charity . . . let them know that the objects above named have in common with their

Western equivalents, but the name. Thus in our temples there is neither a god nor gods

worshipped, only the thrice sacred memory of the greatest as the holiest man that ever

lived. If our lamas to honour the fraternity of the Bhikkhus established by our blessed

master himself, go out to be fed by the laity, the latter often to the number of 5 to 25,000

is fed and taken care of by the Samgha (the fraternity of lamaic monks) the lamassery

providing for the wants of the poor, the sick, the afflicted. Our lamas accept food, never

money, and it is in those temples that the origin of evil is preached and impressed upon

the people. There they are taught the four noble truths -- ariya sakka, and the chain of

causation, (the 12 nid[ci]anas) gives them a solution of the problem of the origin and

destruction of suffering.

Read the Mahavagga and try to understand not with the prejudiced Western mind but the

spirit of intuition and truth what the Fully Enlightened one says in the 1st Khandhaka.

Allow me to translate it for you.

"At the time the blessed Buddha was at Uruvella on the shores of the river

Nerovigara as he rested under the Boddhi tree of wisdom after he had

become Sambuddha, at the end of the seventh day having his mind fixed

on the chain of causation he spake thus: 'from Ignorance spring the

samkharas of threefold nature -- productions of body, of speech, of

thought. From the samkharas springs consciousness, from consciousness

springs name and form, from this spring the six regions (of the six senses

the seventh being the property of but the enlightened); from these springs

contact from this sensation; from this springs thirst (or desire, Kama,

tanha) from thirst attachment, existence, birth, old age and death, grief,.lamentation, suffering, dejection and despair. Again by the destruction of

ignorance, the Sankharas are destroyed, and their consciousness name and

form, the six regions, contact, sensation, thirst, attachment (selfishness),

existence, birth, old age, death, grief, lamentation, suffering, dejection,

and despair are destroyed. Such is the cessation of this whole mass of

suffering."

Knowing this the blessed one uttered this solemn utterance. "When the real nature of

things becomes clear to the meditating Bikshu, then all his doubts fade away since he has

learned what is that nature and what its cause. From ignorance spring all the evils. From

knowledge comes the cessation of this mass of misery, and then the meditating Brahmana

stands dispelling the hosts of Mara like the sun that illuminates the sky."

Meditation here means the superhuman (not supernatural) qualities, or arhatship in its

highest of spiritual powers.

Copied out Simla, Sept. 28, 1882..The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 11

Transcribed from a copy in Mr. Sinnett's handwriting. -- ED.

Received by A.O.H., June 30th, 1882.

Simple prudence misgives me at the thought of entering upon my new role of an

"instructor." If M. satisfied you but little I am afraid of giving you still less satisfaction

since besides being restrained in my explanations, -- for there are a thousand things I will

have to leave unrevealed -- by my vow of silence I have far less time at my disposal than

he has. However, I'll try my best. Let it not be said that I failed to recognise your present

sincere desire to become useful to the Society, hence to Humanity, for I am deeply alive

to the fact that none better than yourself in India is calculated to disperse the mists of

superstition and popular error by throwing light on the darkest problems. But before I

answer your questions and explain our doctrine any further, I'll have to preface my replies

with a long introduction. First of all and again I will draw your attention to the

tremendous difficulty of finding appropriate terms in English which would convey to the

educated European mind even an approximately correct notion about the various subjects

we will have to treat upon. To illustrate my meaning I'll underline in red the technical

words adopted and used by your men of Science and which withal are absolutely

misleading not only when applied to such transcendental subjects as on hand but even

when used by themselves in their own system of thought.

To comprehend my answers you will have first of all to view the eternal Essence, the

Swabavat not as a compound element you call spirit-matter, but as the one element for

which the English has no name. It is both passive and active, pure Spirit Essence in its

absoluteness, and repose, pure matter in its finite and conditioned state, -- even as an

unponderable gas or that great unknown which science has pleased to call Force. When

poets talk of the "shoreless ocean of immutability" we must regard the term but as a

jocular parodox, since we maintain that there is no such thing as immutability -- not in

our Solar system at least. Immutability say the theists and Christians "is an attribute of

God" and forthwith they endow that God with every mutable and variable quality and

attribute, knowable as unknowable, and believe that they have solved the unsolvable and

squared the circle. To this we reply if that which the theists call God, and science "Force"

and "Potential Energy," were to become immutable but for one instant even during the

Maha-Pralaya a period when even Brahm the creative architect of the world is said to

have merged into non-being, then there could be no manwantara, and space alone would

reign unconscious and supreme in the eternity of time. Nevertheless, Theism when.speaking of mutable immutability is no more absurd than materialistic science talking of

"latent potential energy," and the indestructibility of matter and force. What are we to

believe as indestructible? Is it the invisible something that moves matter or the energy of

moving bodies! What does modern science know of force proper, or say the forces, -- the

cause or causes of motion. How can there be such a thing as potential energy, i.e., an

energy having latent inactive power since it is energy only while it is moving matter, and

that if it ever ceased to move matter it would cease to be, and with it matter itself would

disappear. Is force any happier term? Some thirty-five years back a Dr. Mayer offered the

hypothesis now accepted as an axiom that force in the sense given it by modern science,

like matter is indestructible namely when it ceases to be manifest in one form it still

exists and has only passed into some other form. And yet your men of science have not

found a single instance where one force is transformed into another, and Mr. Tyndall tells

his opponents that "in no case is the force producing the motion annihilated or changed

into anything else." Moreover we are indebted to modern science for the novel discovery

that there exists a quantitative relation between the dynamic energy producing something

and the "something" produced. Undoubtedly there exists a quantitive relation between

cause and effect, between the amount of energy used in breaking one's neighbour's nose,

and the damage done to that nose, but this does not solve one bit more the mystery of

what they are pleased to call correlations, since it can be easily proved (and that on the

authority of that same science) that neither motion nor energy is indestructible and that

the physical forces are in no way or manner convertible one into another. I will cross-examine

them in their own phraseology and we will see whether their theories are

calculated to serve as a barrier to our "astounding doctrines." Preparing as I do to

propound a teaching diametrically opposed to their own it is but just that I should clear

the ground of scientific rubbish lest what I have to say should fall on a too encumbered

soil and only bring forth weeds. "This potential and imaginary materia prima cannot exist

without form," says Raleigh, and he is right in so far that the materia prima of science

exists but in their imagination. Can they say the same quantity of energy has always been

moving the matter of the Universe? Certainly not so long as they teach that when the

elements of the material cosmos, elements which had first to manifest themselves in their

uncombined gaseous state, were uniting the quantity of matter -- moving energy was a

million times greater than it is now when our globe is cooling off. For where did the heat

that was generated by this tremendous process of building up a universe go to? To the

unoccupied chambers of space they say. Very well, but if it is gone for ever from the

material universe and the energy operative on earth has never and at no time been the

same, then how can they try to maintain the "unchangeable quantity of energy," that

potential energy which a body may sometimes exert, the FORCE which passes from one

body to another producing motion and which is not yet "annihilated or changed into

anything else." Aye, we are answered, "but we still hold to its indestructibility; while it

remains connected with matter, it can never cease to be, or less or more." Let us see

whether it is so. I throw a brick up to a mason who is busy building the roof of a temple.

He catches it and cements it in the roof. Gravity overcame the propelling energy which

started the upward motion of the brick, and the dynamic energy of the ascending brick

until it ceased to ascend. At that moment it was caught and fastened to the roof. No

natural force could now move it, therefore it possesses no longer potential energy. The

motion and the dynamic energy of the ascending brick are absolutely annihilated..Another

example from their own text books. You fire a gun upward from the foot of a hill

and the ball lodges in a crevice of the rock on that hill. No natural force can, for an

indefinite period move it, so the ball as much as the brick has lost its potential energy.

"All the motion and energy which was taken from the ascending ball by gravity is

absolutely annihilated, no other motion or energy succeeds and gravity has received no

increase of energy." Is it not true then that energy is indestructible! How then is it that

your great authority teaches the world that "in no case is the force producing the motion

annihilated or changed into anything else"?

I am perfectly aware of your answer and give you these illustrations but to show how

misleading are the terms used by scientists, how vacillating and uncertain their theories

and finally how incomplete all their teachings. One more objection and I have done. They

teach that all the physical forces rejoicing in specific names such as gravity, inertia,

cohesion, light, heat, electricity, magnetism, chemical affinity, are convertible one into

another? If so the force producing must cease to be as the force produced becomes

manifest. "A flying cannon ball moves only from its own inherent force of inertia." When

it strikes it produces heat and other effects but its force of inertia is not the least

diminished. It will require as much energy to start it again at the same velocity as it did at

first. We may repeat the process a thousand times and as long as the quantity of matter

remains the same its force of inertia will remain the same in quantity. The same in the

case of gravity. A meteor falls and produces heat. Gravity is to be held to account for this,

but the force of gravity upon the fallen body is not diminished. Chemical attraction

draws and holds the particles of matter together, their collision producing heat. Has the

former passed into the latter? Not in the least, since drawing the particles again together

whenever these are separated it proves that it, the chemical affinity is not decreased, for it

will hold them as strongly as ever together. Heat they say generates and produces

electricity yet they find no decrease in the heat in the process. Electricity produces heat

we are told? Electrometers show that the electrical current passes through some poor

conductor, a platinum wire say and heats the latter. Precisely the same quantity of

electricity, there being no loss of electricity, no decrease. What then has been converted

into heat? Again electricity is said to produce magnetism.

I have on the table before me primitive electrometers in whose vicinity chelas come the

whole day to recuperate their nascent powers. I do not find the slightest decrease in the

electricity stored. The chelas are magnetized, but their magnetism or rather that of their

rods is not that electricity under a new mask. No more than the flame of a thousand

tapers lit at the flame of the Fo lamp is the flame of the latter. Therefore if by the

uncertain twilight of modern science it is an axiomatic truth "that during vital processes

the conversion only and never the creation of matter or force occurs" (Dr. J. R. Mayer's

organic motion in its connection with nutrition) -- it is for us but half a truth. It is neither

conversion nor creation, but something for which science has yet no name.

Perhaps now you will be prepared to better understand the difficulty with which we will

have to contend. Modern science is our best ally. Yet it is generally that same science

which is made the weapon to break our heads with. However you will have to bear in

mind (a) that we recognise but one element in Nature (whether spiritual or physical).outside

which there can be no Nature since it is Nature itself (1), and which as the Akasa

pervades our solar system every atom being part of itself pervades throughout space and

is space in fact, which pulsates as in profound sleep during the pralayas and the universal

Proteus, the ever active Nature during the Manwantaras; (b) that consequently spirit and

matter are one, being but a differentiation of states not essences, and that the Greek

philosopher who maintained that the Universe was a huge animal penetrated the

symbolical significance of the Pythagorean monad (which becomes two, then three and

finally having become the tetracktis or the perfect square (thus evolving out of itself four

and involuting three forms the sacred seven) -- and thus was far in advance of all the

scientific men of the present time; (c) that our notions of "cosmic matter" are

diametrically opposed to those of western science. Perchance if you remember all this we

will succeed in imparting to you at least the elementary axioms of our esoteric philosophy

more correctly than heretofore. Fear not my kind brother; your life is not ebbing away

and it will not be extinct before you have completed your mission. I can sayno more

except that the Chohan has permitted me to devote my spare time to instruct those who

are willing to learn, and you will have work enough to "drop" your Fragments at intervals

of two or three months. My time is very limited yet I will do what I can. But I can

promise nothing beyond this. I will have to remain silent as to the Dyan Chohans nor can

I impart to you the secrets concerning the men of the seventh round. The recognition of

the higher phases of man's being on this planet is not to be attained by mere acquirement

of knowledge. Volumes of the most perfectly constructed information cannot reveal to

man life in the higher regions. One has to get a knowledge of spiritual facts by personal

experience and from actual observation, for as Tyndall puts it "facts looked directly at are

vital, when they pass into words half the sap is taken out of them." And because you

recognise this great principle of personal observation, and are not slow to put into

practice what you have acquired in the way of useful information, is perhaps the reason

why the hitherto implacable Chohan my Master has finally permitted me to devote to a

certain extent a portion of my time to the progress of the Eclectic. But I am but one and

you are many, and none of my Fellow Brothers with the exception of M. will help me in

this work, not even our semi-European Greek Brother who but a few days back remarked

that when "every one of the Eclectics on the Hill will have become a Zetetic then will he

see what he can do for them." And as you are aware there is very little hope for this. Men

seek after knowledge until they weary themselves to death, but even they do not feel very

impatient to help their neighbour with their knowledge; hence there arises a coldness, a

mutual indifference which renders him who knows inconsistent with himself and

inharmonious with his surroundings. Viewed from our standpoint the evil is far greater on

the spiritual than on the material side of man: hence my sincere thanks to you and desire

to urge your attention to such a course as shall aid a true progression and achieve wider

results by turning your knowledge into a permanent teaching in the form of articles and

pamphlets.

But for the attainment of your proposed object, viz. -- for a clearer comprehension of the

extremely abstruse and at first incomprehensible theories of our occult doctrine never

allow the serenity of your mind to be disturbed during your hours of literary labour, nor

before you set to work. It is upon the serene and placid surface of the unruffled mind that

the visions gathered from the invisible find a representation in the visible world..Otherwise you would vainly seek those visions, those flashes of sudden light which have

already helped to solve so many of the minor problems and which alone can bring the

truth before the eye of the soul. It is with jealous care that we have to guard our mind-plane

from all the adverse influences which daily arise in our passage through earth-life.

Many are the questions you ask me in your several letters, I can answer but few.

Concerning Eglinton I will beg you to wait for developments. In regard to your kind lady

the question is more serious and I cannot undertake the responsibility of making her

change her diet as ABRUPTLY as you suggest. Flesh and meat she can give up at any

time as it can never hurt; as for liquor with which Mrs. H. has long been sustaining her

system, you yourself know the fatal effects it may produce in an enfeebled constitution

were the latter to be suddenly deprived of its stimulant. Her physical life is not a real

existence backed by a reserve of vital force, but a factitious one fed upon the spirit of

liquor however small the quantity. While a strong constitution might rally after the first

shock of such a change as proposed, the chances are that she would fall into a decline. So

would she if opium or arsenic were her chief sustenance. Again I promise nothing yet

will do in this direction what I can. "Converse with you and teach you through astral

light?" Such a development of your psychical powers of hearing, as you name, -- the

Siddhi of hearing occult sounds would not be at all the easy matter you imagine. It was

never done to any one of us, for the iron rule is that what powers one gets he must himself

acquire. And when acquired and ready for use the powers lie dumb and dormant in their

potentiality like the wheels and clockwork inside a musical box; and only then does it

become easy to wind up the key and set them in motion. Of course you have now more

chances before you than my zoophagous friend Mr. Sinnett, who were he even to give up

feeding on animals would still feel a craving for such a food, a craving over which he

would have no control and, -- the impediment would be the same in that case. Yet every

earnestly disposed man may acquire such powers practically. That is the finality of it;

there are no more distinctions of persons in this than there are as to whom the sun shall

shine upon or the air give vitality to. There are the powers of all nature before you; take

what you can.

Your suggestion as to the box I will think over. There would have to be some contrivance

to prevent the discharge of power when once the box was charged, whether during transit

or subsequently: I will consider and take advice or rather permission. But I must say the

idea is utterly repugnant to us as everything else smacking of spirits and mediumship. We

would prefer by far using natural means as in the last transmission of my letter to you. It

was one of M's chelas who left it for you in the flower-shed, where he entered invisible to

all yet in his natural body, just as he had entered many a time your museum and other

rooms, unknown to you all, during and after the "Old Lady's" stay. But unless he is told

to do so by M. he will never do it, and that is why your letter to me was left unnoticed.

You have an unjust feeling towards my Brother, kind sir, for he is better and more

powerful than I -- at least he is not as bound and restricted as I am -- I have asked H. P.

B. to send you a number of philosophical letters from a Dutch Theosophist at Penang --

one in whom I take an interest: you ask for more work and her -- one is some. They are

translations, originals of those portions of Schoppenhauer which are most in affinity with

our Arhat doctrines. The English is not idiomatic but the material is valuable. Should you.be disposed to utilise any portion of it, I would recommend your opening a direct

correspondence with Mr. Sanders, F.T.S. -- the translator. Schoppenhauer's philosophical

value is so well known in the western countries that a comparison or connotation of his

teachings upon will, etc., with those you have received from ourselves might be

instructive. Yes I am quite ready to look over your 50 or 60 pages and make notes on the

margins: have them set up by all means and send them to me either through little "Deb"

or Damodar and Djual Kul will transmit them. In a very few days, perhaps to-morrow,

your two questions will be amply answered by me.

Meanwhile

Yours sincerely,

K. H.

P.S. -- The Tibetan translation is not quite ready yet.

FOOTNOTE:

1. Not in the sense of Natus "born" but Nature as the sum total of everything visible and

invisible, of forms and minds, the aggregate of the known (and unknown), causes and

effects, the universe in short infinite and uncreated and endless, as it is without a

beginning. (return to text).The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 12

Your hypothesis is far nearer the truth than Mr. Hume's. Two factors must be kept in

view -- (a) a fixed period, and (b) a fixed rate of development nicely adjusted to it.

Almost unthinkably long as is a Mahayug, it is still a definite term, and within it must be

accomplished the whole order of development, or to state it in occult phraseology: the

descent of Spirit into matter and its return to the re-emergence. A chain of beads, and

each bead a world -- is an illustration already made familiar to you. You have already

pondered over the life impulse beginning with each Manvantara to evolve the first of

these worlds; to perfect it; to people it successively with all the aerial forms of life. And

after completing on this first world seven cycles -- or revolutions of development -- in

each kingdom as you know -- passing forward down the arc -- to similarly evolve the

next world in the chain, perfect it, and abandon it. Then to the next and next and next --

until the sevenfold round of world-evolutions along the chain is run through and the

Mahayug comes to its end. Then chaos again -- the Pralaya. As this life-impulse (at the

seventh and last round from planet to planet) moves on it leaves behind it dying and --

very soon -- "dead planets."

The last seventh round man having passed on to a subsequent world, the precedent one

with all its mineral, vegetable and animal life (except man) begins to gradually die out,

when with the exit of the last animalcule it is extinguished, or as H.P.B. has it -- snuffed

out (minor or partial pralaya). When the Spirit-man reaches the last bead of the chain and

passes into final Nirvana, this last world also disappears or passes into subjectivity. Thus

are there among the stellar galaxies births and deaths of worlds ever following each other

in the orderly procession of natural Law. And -- as said already -- the last bead is strung

upon the thread of the "Mahayuga."

When the last cycle of man-bearing has been completed by that last fecund earth; and

humanity has reached in a mass the stage of Buddhahood and passed out of the objective

existence into the mystery of Nirvana -- then "strikes the hour;" the seen becomes the

unseen, the concrete resumes its pre-cyclic state of atomic distribution.

But the dead worlds left behind the on-sweeping impulse do not continue dead. Motion is

the eternal order of things and affinity or attraction its handmaid of all works. The thrill

of life will again re-unite the atoms, and it will stir again in the inert planet when the time

comes. Though all its forces have remained statu quo and are now asleep, yet little by

little it will -- when the hour re-strikes -- gather for a new cycle of man-bearing

maternity, and give birth to something still higher as moral and physical types than

during the preceding manvantara. And its "cosmic atoms already in a differentiated state"

(differing -- in the producing force, in the mechanical sense, of motions and effects).remain statu quo as well as globes and everything else in the process of formation." Such

is the "hypothesis fully in accordance with (your) (my) note." For, as planetary

development is as progressive as human or race evolution, the hour of the Pralaya's

coming catches the series of worlds at successive stages of evolution; (i.e.) each has

attained to some one of the periods of evolutionary progress -- each stops there, until the

outward impulse of the next manvantara sets it going from that very point -- like a

stopped time-piece re-wound. Therefore, have I used the word "differentiated."

At the coming of the Pralaya no human, animal, or even vegetable entity will be alive to

see it, but there will be the earth or globes with their mineral kingdoms; and all these

planets will be physically disintegrated in the pralaya, yet not destroyed; for they have

their places in the sequence of evolution and their "privations" coming again out of the

subjective, they will find the exact point from which they have to move on around the

chain of "manifested forms." This, as we know, is repeated endlessly throughout

ETERNITY. Each man of us has gone this ceaseless round, and will repeat it for ever and

ever. The deviation of each one's course, and his rate of progress from Nirvana to

Nirvana is governed by causes which he himself creates out of the exigencies in which he

finds himself entangled.

This picture of an eternity of action may appal the mind that has been accustomed to look

forward to an existence of ceaseless repose. But their concept is not supported by the

analogies of nature, nor -- and ignorant though I may be thought of your Western

Science, may I not say? -- by the teachings of that Science. We know that periods of

action and rest follow each other in everything in nature from the macrocosm with its

Solar Systems down to man and its parent-earth, which has its seasons of activity

followed by those of sleep; and that in short all nature, like her begotten living forms has

her time for recuperation. So with the spiritual individuality, the Monad which starts on

its downward and upward cyclic rotation. The periods which intervene between each

great manvantarian "round" are proportionately long to reward for the thousands of

existences passed on various globes; while the time given between each "race birth" -- or

rings as you call them -- is sufficiently lengthy to compensate for any life of strife and

misery during that lapse of time passed in conscious bliss after the re-birth of the Ego. To

conceive of an eternity of bliss or woe, and to offset it to any conceivable deeds of merit

or demerit of a being who may have lived a century or even a millenium in the flesh, can

only be proposed by one who has never yet grasped the awful reality of the word

Eternity, nor pondered upon the law of perfect justice and equilibrium which pervades

nature. Further instructions may be given you, which will show how nicely justice is done

not to man only but also his subordinates, and throw some light, I hope, upon the vexed

question of good and evil.

And now to crown this effort of mine (of writing) I may as well pay an old debt, and

answer an old question of yours concerning earth incarnations. Koot'humi answers some

of your queries -- at least began writing yesterday but was called off by duty -- but I may

help him anyhow. I trust you will not find much difficulty -- not as much as hitherto -- in

making out my letter. I have become a very plain writer since he reproached me with.making you lose your valuable time over my scrawlings. His rebuke struck home, and as

you see I have amended my evil ways.

Let us see what your Science has to tell us about Ethnography and other matters. The

latest conclusions to which your wise men of the West seem to have arrived briefly stated

are the following. The theories even approximately correct I venture to underline with

blue. [These passages appear in bold type. -- ED.]

(1) The earliest traces of man they can find disappear beyond the close of a period of

which the rock-fossils furnish the only clue they possess.

(2) Starting thence they find four races of men who have successively inhabited Europe

(a) The race of the river Drift -- mighty hunters (perchance Nimrod?) who dwelt in the

then sub-tropical climate of Western Europe, who used chipped stone implements of

the most primitive kind and were contemporary with the rhinoceros and the

mammoth; (b) the so-called cave-men, a race developed during the glacial period (the

Esquimaux being now, they say, its only type) and which possessed finer weapons and

tools of chipped stone since they made with wondrous accuracy pictures of various

animals they were familiar with, simply with the aid of sharp pointed flints on the antlers

of reindeer and on bones and stones; (c) the third race -- the men of the Neolithic age are

found already grinding their stone implements, building houses and boats and making

pottery, in short -- the lake dwellers of Switzerland; and finally (d) appears the fourth

race, coming from Central Asia. These are the fair complexioned Aryans who intermarry

with the remnant of the dark Iberians -- now represented by the swarthy Basks of Spain.

This is the race which they consider as the progenitors of you modern peoples of Europe.

(3) They add moreover, that the men of the river Drift, preceded the glacial period known

in geology as the Pleistocene and originated some 240,000 years ago, while human

beings generally (see Geikie, Dawkins, Fiske and others) inhabited Europe at least

100,000 years earlier.

With one solitary exception they are all wrong. They come near enough yet miss the

mark in every case. There were not four but five races; and we are that fifth with

remnants of the fourth. (A more perfect evolution or race with each mahacyclic round);

while the first race appeared on earth not half a million of years ago (Fiske's theory) --

but several millions. The latest scientific theory is that of the German and American

professors who say through Fiske: "we see man living on the earth for perhaps half a

million years to all intents and purposes dumb."

He is both right and wrong. Right about the race having been "dumb," for long ages of

silence were required, for the evolution and mutual comprehension of speech, from the

moans and mutterings of the first remove of man above the highest anthropoid (a race

now extinct since "nature shuts the door behind her" as she advances, in more than one

sense) -- up to the first monosyllable uttering man. But he is wrong in saying all the rest..By the bye, you ought to come to some agreement as to the terms used when discussing

upon cyclic evolutions. Our terms are untranslateable; and without a good knowledge of

our complete system (which cannot be given but to regular initiates) would suggest

nothing definite to your perceptions but only be a source of confusion as in the case of

the terms "Soul" and "Spirit" with all your metaphysical writers -- especially the

Spiritualists.

You must have patience with Subba Row. Give him time. He is now at his tapas and will

not be disturbed. I will tell him not to neglect you but he is very jealous and regards

teaching an Englishman as a sacrilege.

Yours M.

P.S. -- My writing is good but the paper rather thin for penmanship. Cannot write English

with a brush though; would be worse..The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 13

[Mr. Sinnett's Queries in ordinary type with M.'s Replies in bold type. --

Ed.]

Cosmological Notes and Queries and M.'s Replies. Received January,

1882. Allahabad.

(1) I conceive that at the close of a pralaya the impulse given by the Dhyan Chohans does

not develop from chaos, a succession of worlds simultaneously, but seriatim. The

comprehension of the manner in which each in succession ensues from its predecessor as

the impact of the original impulse might perhaps be better postponed till after I am

enabled to realize the working of the whole machine -- the cycle of worlds -- after all its

parts have come into existence.

(1) Correctly conceived. Nothing in nature springs into existence suddenly all being

subjected to the same law of gradual evolution. Realize but once the process of the

mahacycle, of one sphere and you have realized them all. One man is born like

another man, one race evolves, develops, and declines like another and all other

races. Nature follows the same groove from the "creation" of a universe down to

that of a moskito. In studying esoteric cosmogony, keep a spiritual eye upon the

physiological process of human birth; proceed from cause to effect establishing [The

original letter has a small portion missing at this point, hence the incompleteness of the

following lines. -- ED]. . . . . . . . . . go along, analogies between the. . . . . . . . . . . man

and that of a world. In our doctri . . . . . . . . will find necessary the synthetic me . . . . .

. . . . . you will have to embrace the whole . . . . . . . . . . . -- that is to say to blend the

macrocosm. . . . . . . . -- cosm together -- before you are ena . . . . . . . . . to study the

parts separately or analyze them with profit to your understanding. Cosmology is

the physiology of the universe spiritualized, for there is but one law.

(2) Taking the middle of a period of activity between two pralayas, i.e., of a manvantara --

what I understand to happen is this. Atoms are polarized in the highest region of

spiritual efflux from behind the veil of primitive cosmic matter. The magnetic impulse

which has accomplished this result flits from one mineral form to another within the first

sphere till having run the round of existence in that kingdom of the first sphere it

descends in a current of attraction to the second sphere.

(2) Polarize themselves during the process of motion and propelled by the

irresistible Force at work. In Cosmogony and the work of nature the positive and

the negative or the active and passive forces correspond to the male and female.principles. Your spiritual efflux comes not from "behind the veil" but is the male

seed falling into the veil of cosmic matter. The active is attracted by the passive

principle and the Great Nag, the serpent emblem of the eternity, attracts its tail to

its mouth forming thereby a circle (cycles in the eternity) in that incessant pursuit of

the negative by the positive. Hence the emblem of the lingam thephallus and the eteis.

The one and chief attribute of the universal spiritual principle -- the unconscious

but ever active life-giver -- is to expand and shed; that of the universal material

principle to gather in and fecundate. Unconscious and non-existing when separated,

they become consciousness and life when brought together. Hence again -- Brahma,

from the root "brih" the Sanskrit for "to expand, grow or to fructify. Brahma being

but the vivifying expansive force of nature in its eternal evolution.

(3) Do worlds of effects intervene between the worlds of activity in the series of descent?

(3) The worlds of effects are not lokas or localities. They are the shadow of the world

of causes their souls-- worlds having like men their seven principles which develop

and grow simultaneously with the body. Thus the bodyof man is wedded to and

remains for ever within the body of his planet; his individual jivatma life principle

that which is called in physiology animal spirits returns after death to its source --

Fohat; his linga shariram will be drawn into Akasa; his Kamarupawill recommingle

with the Universal Sakti-- the Will-Force, or universal energy; his "animal soul"

borrowed from the breath of Universal Mind will return to the Dhyan Chohans; his

sixth principle -- whether drawn into or ejected from the matrix of the Great

Passive Principle must remain in its own sphere -- either as part of the crude

material or as an individualized entity to be reborn in a higher world of causes. The

seventh will carry it from the Devachanand follow the new Ego to its place of re -birth.

. . .

(4) The magnetic impulse which cannot yet be conceived of as an individuality -- enters

the second sphere in the same (the mineral) kingdom as that to which it belonged in

sphere I and runs the round of mineral incarnations there passing on to sphere III. Our

earth is still a sphere of necessity for it. Hence it passes into the upward series -- and from

the highest of these passes into the vegetable kingdom of sphere I.

Without any new impulse of creative force from above, its career round the cycle of

worlds as a mineral principle has developed some new attractions or polarization which

cause it to assume the lowest vegetable form -- in vegetable forms it passes successively

through the cycle of worlds, the whole being still a circle of necessity (as no

responsibility can yet have accrued to an unconscious individuality, and therefore it

cannot at any stage of its progress do anything to select one or other of divergent paths).

Or is there something in the life even of a vegetable which, though not responsibility,

may lead it up or down at this critical stage of its progress?

Having completed the whole cycle as a vegetable the growing individuality expands on

the next circuit into an animal form..(4) The evolution of the worlds cannot be considered apart from the evolution of

everything created or having being on these worlds. Your accepted conceptions of

cosmogony -- whether from the theological or scientific standpoints -- do not enable

you to solve a single anthropological, or even ethnical problem and they stand in

your way whenever you attempt to solve the problem of the races on this planet.

When a man begins to talk about creation and the origin of man, he is butting

against the facts incessantly. Go on saying: "Our planet and man were created --

and you will be fighting against hard facts for ever, analyzing and losing time over

trifling details -- unable to ever grasp the whole. But once admit that our planet and

ourselves are no more creations than the iceberg now before me (in our K.H.'s

home) but that both planet and man are -- states for a given time; that their present

appearance -- geological and anthropological -- is transitory and but a condition

concomitant of that stage of evolution at which they have arrived in the descending

cycle -- and all will become plain. You will easily understand what is meant by the

"one and only" element or principle in the universe and that androgynous; the

seven-headed serpent Ananda of Vishnu, the Nag around Buddha -- the great dragon

eternity biting with its active head its passive tail, from the emanations of which

spring worlds, beings and things. You will comprehend the reason why the first

philosopher proclaimed ALL -- Maya -- but that one principle, which rests during

the maha-pralayas only -- the "nights of Brahm." . . .

Now think: the Nag awakes. He heaves a heavy breath and the latter is sent like an

electric shock all along the wire encircling Space. Go to your fortepiano and execute

upon the lower register of keys the seven notes of the lower octave -- up and down.

Begin pianissimo; crescendo from the first key and having struck fortissimoon the last

lower note go back diminuendogetting out of your last note a hardly perceptible

sound -- "morendo pianissimo" (as I luckily for my illustration find it printed in one

of the musick pieces in K.H.'s old portmanteau). The first and the last notes will

represent to you the first and last spheres in the cycle of evolution -- the highest! the

one you strike onceis our planet. Remember you have to reverse the order on the

fortepiano: begin with the seventh note, not with the first. The seven vowels chanted

by the Egyptian priests to the seven rays of the rising sun to which Memnon

responded, meant but that. The one Life-principlewhen in action runs in circuits even

as known in physical science. It runs the round in human body, where the head

represents, and is to the Microcosmos (the physical world of matter) what the

summit of the cycle is to the Macrocosmos (the world of universal spiritual Forces);

and so with the formation of worlds and the great descending and ascending "circle

of necessity." All is one Law. Man has his seven principles, the germs of which he

brings with him at his birth. So has a planet or a world. From first to last every

sphere has its world of effects, the passing through which will afford a place of final

rest to each of the human principles -- the seventh principle excepted. The world No.

A is born; and with it, clinging like barnacles to the bottom of a ship in motion --

evolute from its first breath of life, the living beings of its atmosphere, from the

germs hitherto inert, now awakening to life with the first motion of the sphere. With

sphere A, begins the mineral kingdom and runs the round of mineral evolution. By

the time it is completed sphere B comes into objectivity and draws to itself the.lifewhich has completed its round on sphere A, and has become a surplus.(The fount

of life being inexhaustible, for it is the true Arachnea doomed to spin out its web

eternally -- save the periods of pralaya). Then comes vegetable life on sphere A, and

the same process takes place. On its downward course "life" becomes with every

state coarser, more material; on its upward more shadowy. No -- there is, nor can

there be any responsibility until the time when matter and spirit are properly

equilibrized. Up to man"life" has no responsibility in whatever form; no more than

has the foetus who in his mother's womb passes through all the forms of life -- as a

mineral, a vegetable, an animal to become finally Man.

(5) Where does it get the animal soul, its fifth principle, from? Has the potentiality of this

resided from the first in the original magnetic impulse which constituted the mineral, or

at every transition from the last world on the ascending side to sphere I does it, so to

speak, pass through an ocean of spirit and assimilate some new principle?

(5) Thus you see his fifth principle is evolved from within himself, man having as you

well say "the potentiality" of all the seven principles as a germ, from the very

instant he appears in the first world of causes as a shadowy breath, which

coagulates with, and is hardened together with the parent sphere.

Spirit or LIFE is indivisible. And when we speak of the seventh principle it is

neither quality nor quantity nor yet form that are meant, but rather the

spaceoccupied in that ocean of spirit by the results or effects -- (beneficent as are all

those of a co-worker with nature) -- impressed thereon.

(6) From the highest animal (non-human) form in sphere I -- how does it get to sphere II?

It is inconceivable that it can descend to the lowest animal form there, but otherwise how

can it go through the whole circle of life on each planet in turn?

If it runs its cycle in a spiral (i.e., from form 1 of sphere I to form 1 of sphere II, etc. --

then to form 2 of sphere I, II, III, etc., and then to form 3 of sphere I. . . . nth) then it

seems to me that the same rule must apply to the mineral and vegetable individualities if

they have such, and yet some things I have been told seem to militate against that. (State

them and they will be answered and explained.)

For the moment I must work on that hypothesis however.

(Having swept through the cycle in the highest animal form the animal soul in its next

plunge into the ocean of spirit acquires the seventh principle which endows it with a

sixth. This determines its future on Earth, and at the close of the earth life has sufficient

vitality to keep an attraction of its own for the seventh principle, or loses this and ceases

to exist as a separate entity. All this misconceived.)

Seventh principle always there as a latent force in every one of the principles -- even

body. As the macrocosmic Wholeit is present even in the lower sphere, but there is

nothing there to assimilate it to itself..(6) Why, "inconceivable?" The highest animal form in sphere I or A being

irresponsible, there is no degradation for it to merge into sphere II or B as the most

infinitesimal of that sphere. While on its upward course, as you were told, man finds

even the lowest animal form there-- higher than he was himself on earth. How do

you know that men and animals and even life in its incipient stage is not a thousand

times higher there, than it is here? Besides which, every kingdom (and we have

seven -- while you have but three) is subdivided into seven degrees or classes. Man

(physically) is a compound of all the kingdoms, and spiritually -- his individuality is

no worse for being shut up within the casing of an ant than it is for being inside a

king. It is not the outward or physical shape that dishonours and pollutes the five

principles -- but the mental perversity. Then it is but at his fourth round when

arrived at the full possession of his Kama-energy and is completely matured, that

man becomes fully responsible, as at the sixth he may become a Buddha and at the

seventh before the Pralaya -- a "Dyan Chohan." Mineral, vegetable, animal-man, all

of these have to run their seven rounds during the period of earth's activity -- the

Maha Yug. I will not enter here on the details of mineral and vegetable evolution, but

I will notice only man -- or -- animal-man. He starts downward as a simply spiritual

entity -- an unconscious seventh principle (a Parabrahm in contradistinction to Para-parabrahm)

-- with the germs of the other six principles lying latent and dormant in

him. Gathering solidity at every sphere -- his six pr. when passing through the

worlds of effects, and his outward form in the worlds of causes (for these worlds or

stages on the descending side we have other names) when he touches our planet he is

but a glorious bunch of light upon a sphere itself yet pure and undefiled (for

mankind and every living thing on it increase in their materiality with the planet).

At that stage our globe is like the head of a newly born babe -- soft, and with

undefined features, and man -- an Adam before the breath of life was breathed into his

nostrils (to quote your own bungled up Scriptures for your better comprehension).

For man and (our planets) nature -- it is day -- the first (see distorted tradition in

your Bible). Man No. 1 makes his appearance at the apex of the circle of the sphere s

on sphere No. 1, after the completion of the seven rounds or periods of the two

kingdoms (known to you) and thus he is said to be created on the eighth day (see

Bible Chapter 11; note verses 5 and 6 and think what is meant there by "mist" --

and verse 7 wherein LAW the Universal great fashioner is termed "God" by

Christians and Jews, and understood as Evolutionby Kabalists). During this first

round "animal-man" runs, as you say, his cycle in a spiral. On the descending arc --

whence he starts after the completion of the seventh round of animal life on his own

individual sevenrounds -- he has to enter every sphere not as a lower animal as you

understand it but as a lower man. Since during the cycle which preceded his round

as a man he performed it as the highest type of animal. Your "Lord God," says

Bible, chapter I, verses 25 and 26 -- after having made all said: "Let us make man in

our image," etc., and creates man -- an androgyne ape! (extinct on our planet) the

highest in intelligence in the animal kingdom and whose descendants you find in the

anthropoids of to-day. Will you deny the possibility of the highest anthropoid in the

next sphere being higher in intelligence than some men down here -- savages for

instance, the African dwarf-race and our own Veddahs of Ceylon. But man has no

such "degradation" to go through as soon as he has reached the fourth stage of his.cyclic rounds. Like the lower lives and beings during his first, second and third

round and while he is an irresponsible compound of pure matter and purespirit

(none of them as yet defiled by the consciousness of their possible purposes and

applications) from sphere I, where he has performed his local sevenfold round of

evolutionary process from the lowest class of the highestspecies of -- say --

anthropoids up to rudimentary man certainly enters No. 2 as an ape (the last word

being used for your better comprehension). At this round or stage his individuality

is as dormant in him as that of a foetus during his period of gestation. He has no

consciousness, no sense, for he begins as a rudimentary astral man and lands on our

planet as a primitive physical man. So far it is a mere passing on of mechanical

motion. Volition and consciousness are at the same time self-determining and

determined by causes, and the volition of man his intelligence and consciousness will

awake but when his fourth principle Kama is matured and completed by its

(seriatim) contact with the Kamas or energizing forces of all the forms man has

passed through in his previous three rounds. The present mankind is at its

fourthround (mankind as a genus or a kind not a RACE nota bene) of the post-pralayancycle

of evolution; and as its various races, so the individual entities in them

are unconsciously to themselves performing their local earthly sevenfold cycles --

hence the vast difference in the degrees of their intelligence, energy and so on. Now

every individuality will be followed on its ascending arc by the Law of retribution --

Karma and death accordingly. The perfect man or the entity which reached full

perfection, (each of his seven principles being matured) will not be reborn here. His

local terrestrial cycle is completed and he has to either proceed onward or -- be

annihilated as an individuality. (The incomplete entities have to be reborn or

reincarnated). (1)On their fifth round after a partial Nirvana when the zenith of the

grand cycle is reached, they will be held responsible henceforth in their descents

from sphere to sphere, as they will have to appear on this earth as a still more

perfect and intellectual race. This downward course has not yet begun but will soon.

Only how many -- oh, how many will be destroyed on their way!

The above said is the rule. The Buddhas and Avatars form the exception as verily we

have yet some Avatars left to us on earth.

(7) The animal soul having in successive passages round the cycle lost, so to speak, the

momentum which previously carried it past the divergent path downward which strikes

off here, falls into the lower world, in the relatively brief cycle in which its individuality

is dissipated.

But this would only be the case with the animal soul which had not, in its union with

spirit, developed a durable sixth principle. If it had done this, and if the sixth principle

drawing to itself the individuality of the complete man, had withered the interior fifth

principle by so doing -- as the aloe's flower, when thrown up, withers its leaves -- then

the animal soul would not have cohesion enough to enter on another existence in a lower

world and would be soon dissipated in the sphere of this earth's attraction..(7) Reforming your conceptions on what I gave you above you will understand now

better.

The whole individuality is centred in the three middle or 3rd, 4th and 5th principles.

During earthly life it is all in the fourth the centre of energy, volition -- will. Mr.

Hume has perfectly defined the difference between personality and individuality.

The former hardly survives -- the latter, to run successfully its seven-fold downward

and upward course has to assimilate to itself the eternal life-power residing but in

the seventh and then blend the three (fourth, fifth and seventh) into one -- the sixth.

Those who succeed in doing so become Buddhs, Dyan Chohans, etc. The chief object

of our struggles and initiations is to achieve this union while yet on this earth. Those

who will be successful have nothing to fear of during the fifth, sixth and seventh

rounds. But this is a mystery. Our beloved K.H. is on his way to the goal -- the

highest of all beyond as on this sphere.

I have to thank you for all you have done for our two friends. It is a debt of gratitude

we oweyou.

M.

For some short time you will not hear of, or from me -- PREPARE.

FOOTNOTE:

1. By-the-bye, I'll re-write for you pages 345 to 357, Vol. I., of Isis -- much jumbled, and

confused by Olcott, who thought he was improving it! (return to text).The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 14

[Transcribed from a copy in Mr. Sinnett's handwriting -- ED.]

Letter from K.H. Answering Queries. Received by A.O.H., July 9th, 1882.

(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?

(1) The number is not quite correct. There are seven objective and seven subjective

globes (I have been just permitted for the first time to give you the right figure), the

worlds of causes and of effects. The former have our earth occupying the lower

turning point where spirit-matter equilibrates. 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 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.

(2) We understand that below man you reckon not three kingdoms as we do (mineral,

vegetable and animal) but seven. Please enumerate and explain these.

(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.

(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 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 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?

(3) Yes; in our string of worlds it starts at globe "A" of the descending series and

passing through all the preliminary evolutions and combinations of the first three

kingdoms it finds itself encased in its first 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 seveninstead 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 vegetable kingdom and moves on to the next planet "B."

(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 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 principles 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) 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 manwantariccycle, 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 Universal Life. Man's soul (his fourth and 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 sixth principle.

(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 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?

(4) I believe it will lead to a further confusion. A Round we are agreed to call the

passage of a monad from globe "A" to globe "Z" (or "G") through the encasement

in all and each of the four kingdoms, viz., as a mineral, a vegetable, an animal and.man or the Deva kingdom. The "world ring" is correct. M. advised 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 arithme tic. 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 adepts 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.

(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 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?

(5) If by kingdoms the 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.

(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?

(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

occultist these numbers are immaterial. Even our high chelas are refused these

particulars to the moment of their initiation into adeptship. 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 Manwantara the number of existences or vital activities of the monad is

fixed, but there are local variations in number in minorsystems, 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.

(7) So far we hope we are tolerably correct, but when we come to Man we have got

muddled.

(7) And no wonder, since you were not given the correct information.

(7a) Does the monad as Man (ape-man and upwards) make one or seven rounds as above

defined? We gathered the latter.

(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 "A" to "Z" has to go

through seven chief races of ape -like man, as many sub-races, etc., etc. (See

Supplementary Notes) as the above described race.

(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.

(7b) As the above described race: i.e., at each planet -- our earth included -- he has

to perform seven rings through seven races (one in each) and seven multiplied by

seven offshoots. There are seven root-races, and seven 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 re-incarnationists who

remember their several previous existences!

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 exceptionsof which I cannot speak. No less have you

to remember that average human life varies greatly according to the Rounds.

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.

(8) "M" said all mankind is in the 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 sub-race of the

fifth race, the majority to the seventh sub-race of the fourth race but with remnants of the

other sub-races of the fourth race and the seventh sub-race of the third race. Pray set us

quite right on this.

(8) "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 fifth round has not commenced on our 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 Lord

a 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.

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 "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 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 earth in a single round..K.H.

Please examine carefully the few additional things I give you on the fly-leaves.

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.

This figure roughly represents the development of humanity on a planet -- say our

earth. Man evolves in seven major or root-races; 49 minor races; and the

subordinate races or offshoots, the branchlet races coming from the latter are not

shown.

The arrow indicates the direction taken by the evolutionary impulse.

?? I, II, III, IV, etc., are the seven major or root-races.

?? 1, 2, 3, etc., are the minor races.

?? a, a, a, are the subordinate or offshoot races.

?? N, the initial and terminal point of evolution on the planet.

?? S, the axial point where the development equilibrates or adjusts itself in each

race evolution.

?? E, the equatorial points where in the descending arc intellect overcomes

spirituality and in the ascending arc spirituality outstrips intellect.

(N.B. -- The above in D.K.'s hand -- the rest in K.H.'s. -- A.P.S.)

P.S. -- In his hurry 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 chain of worlds.

K.H.

Supplementary Notes.

Whenever any question of evolution or development in any 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.

In the evolution of man there is a topmost point, a bottom point, 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 first race evolution and the last on a planet (as in each round) must be

more etherial, more spiritual, the 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.

The first race (or stock) of the first round after a solarmanwantara (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 man from the animal-- however high his form among the

anthropoids. And yet it is reconcilable, for whomsoever will hold religiously to a

strict 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 Dyan Chohans or

Devas 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 is to be evolved these Dyan Chohans are (remember the

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 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 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

activeForce, and commingle with the Elementals, or progressed entities of the pure

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 seventh round.

Thus we have:

1st Round. -- An ethereal being -- non-intelligent, but super-spiritual. In each of the

subsequent 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 animal and vegetable he develops monstrous bodies correspondential with

his coarse surroundings.

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

mind is a slower and more difficult evolution than the physical frame and the mind

would not develop as rapidly as the body.

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

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.

4th round. -- Intellect has an enormous development in this round. The dumb races

will acquire our human speech, on our globe, on which from the 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 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 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 developme nt whirling in 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.

5th Round. -- The same relative development, and the same struggle continues.

6th Round.

7th Round.

Of these we need not speak.

The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 15

[Transcribed from a copy in Mr. Sinnett's handwriting. K.H.'s repies are in

bold type. -- ED.]

From K.H. to A.O.H. Received July 10th, 1882.

(1) Does every mineral form, vegetable, plant, animal, always contain within it that entity

which involves the potentiality of development into a planetary spirit? At this present day

in this present earth is there such an essence or spirit or soul -- the name is immaterial in

every mineral, etc.

(1) Invariably; only rather call it the germ of a future entity, which it has been for

ages. Take the human foetus. From the moment of its first planting until it.completes its seventh month of gestation it repeats in miniature the mineral,

vegetable, and animal cycles it passed through in its previous encasements, and only

during the last two, develops its future human entity. It is completed but towards

the child's seventh year. Yet it existed without any increase or decrease aeons on

aeons before it worked its way onward, through and in the womb of mother nature

as it works now in its earthly mother's bosom. Truly said a learned philosopher who

trusts more to his intuitions than the dicta of modern science. "The stages of man's

intra-uterine existence embody a condensed record of some of the missing pages in

Earth's history." Thus you must look back at the animal, vegetable and mineral

entities. You must take each entity at its starting point in the manvantaric course as

the primordial cosmic atom already differentiated by the first flutter of the

manvantaric life breath. For the potentiality which develops finally in a perfected

planetary spirit lurks in, is in fact that primordial cosmic atom. Drawn by its

"chemical affinity" (?) to coalesce with other like atoms the aggregate sum of such

united atoms will in time become a man-bearing globe after the stages of the cloud,

the spiral and sphere of fire -mist and of the condensation, consolidation, shrinkage

and cooling of the planet have been successively passed through. But mind, not

every globe becomes a "man bearer." I simply state the fact without dwelling

further upon it in this connection. The great difficulty in grasping the idea in the

above process lies in the liability to form more or less incomplete mental conceptions

of the working of the oneelement, of its inevitable presence in every imponderable

atom, and its subsequent ceaseless and almost illimitable multiplication of new

centres of activity without affecting in the least its own original quantity. Let us take

such an aggregation of atoms destined to form our globe and then follow, throwing a

cursory look at the whole, the special work of such atoms. We will call the

primordial atom A. This being not a circumscribed centre of activity but the initial

point of a manwantaric whirl of evolution, gives birth to new centres which we may

term B, C, D, etc., incomputably. Each of these capital points gives birth to minor

centres, a, b, c, etc. And the latter in the course of evolution and involution in time

develops into A's, B's, C's, etc., and so form the roots or are the developing causes of

new genera, species, classes, etc., ad infinitum. Now neither the primordial A and its

companion atoms, nor their derived a's, b's, c's, have lost one tittle of their original

force or life-essence by the evolution of their derivatives. The force there, is not

transformed into something else as I have already shown in my letter, but with each

development of a new centre of activity from withinitself multiplies ad infinitum

without ever losing a particle of its nature in quantity or quality. Yet acquiring as it

progresses something plus in its differentiation. This "force" so-called, shows itself

truly indestructible but does not correlate and is not convertible in the sense

accepted by the Fellows of the R.S., but rather may be said to grow and expand into

"something else" while neither its own potentiality nor being are in the least

affected by the transformation. Nor can it well be called force since the latter is but

the attribute of Yin Sin (Yin Sin or the one "Form of existence" also Adi-Buddhi or

Dharmakaya the mystic, universally diffused essence) when manifesting in the

phenomenal world of senses namely only your old acquaintance Fohat. See in this

connexion Subba Row's article "Aryan Arhat Esoteric Doctrines" on the seven-fold

principles in man; his review of your Fragments, pp. 94 and 95. The initiated.Brahmin calls it (Yin Sin and Fohat) Brahman and Sakti when manifesting as that

force. We will perhaps be nearer correct to call it infinite life and the source of all life

visible and invisible, an essence inexhaustible ever present, in short Swabhavat. (S.

in its universal application, Fohat when manifesting throughout our phenomenal

world or rather the visible universe hence in its limitations). It is pravritti when

active, nirvritti when passive. Call it the Sakti of Parabrahma, if you like, and say

with the Adwaitees (Subba Row is one) that Parabrahm plus Maya becomes Iswar

the creative principle -- a power commonly called God which disappears and dies

with the rest when pralaya comes. Or you may hold with the northern Buddhist

philosophers and call it Adi-Buddhi the all-pervading supreme and absolute

intelligence with its periodically manifesting Divinity -- "Avalokiteshvara" (a

manwantaric intelligent nature crowned with humanity) -- the mystic name given by

us to the hosts of the Dyan Chohans (N.B., the solar Dyan Chohans or the host of

only our solar system) taken collectively, which host represents the mother source,

the aggregate amount of all the intelligences that were are or ever will be whether

on our string of man-bearing planets or on any part or portion of our solar system.

And this will bring you by analogy to see that in its turn Adi-Buddhi (as its very

name translated literally implies) is the aggregate intelligence of the universal

intelligences including that of the Dyan Chohans even of the highest order. That is

all I dare now to tell you on this special subject, as I fear I have already transcended

the limit. Therefore whenever I speak of humanity without specifying it you must

understand that I mean not humanity of our fourth round as we see it on this speck

of mud in space but the whole host already evoluted.

Yes as described in my letter -- there is but one element and it is impossible to

comprehend our system before a correct conception of it is firmly fixed in one's

mind. You must therefore pardon me if I dwell on the subject longer than really

seems necessary. But unless this great primary fact is firmly grasped the rest will

appear unintelligible. This element then is the -- to speak metaphysically -- one sub-stratum

or permanent cause of all manifestations in the phenomenal universe. The

ancients speak of the five cognizable elements of ether, air, water, fire, earth, and of

the one incognizable element (to the uninitiates) the 6th principle of the universe --

call it Purush Sakti, while to speak of the seventh outside the sanctuary was

punishable with death. But these five are but the differentiated aspects of the one.

As man is a seven-fold being so is the universe -- the septenary microcosm being to

the septenary macrocosm but as the drop of rainwater is to the cloud from whence it

dropped and whither in the course of time it will return. In that one are embraced

or included so many tendencies for the evolution of air, water, fire, etc. (from the

purely abstract down to their concrete condition) and when those latter are called

elements it is to indicate their productive potentialities for numberless form changes

or evolution of being. Let us represent the unknown quantity as X; that quantity is

the one eternal immutable principle -- and A, B, C, D, E, five of the six minor

principles or components of the same; viz., the principles of earth, water, air, fire

and ether (akasa) following the order of their spirituality and beginning with the

lowest. There is a sixth principle answering to the sixth principle Buddhi, in man (to

avoid confusion remember that in viewing the question from the side of the.descending scale the abstract All or eternal principle would be numerically

designated as the first, and the phenomenal universe as the seventh, and whether

belonging to man or to the universe -- viewed from the other side the numerical

order would be exactly reversed) but we are not permitted to name it except among

the initiates. I may however hint that it is connected with the process of the highest

intellection. Let us call it N. And besides these, there is under all the activities of the

phenomenal universe an energizing impulse from X, call this Y. Algebraically

stated, our equation would therefore read A+B+C+D+E+N+Y=X. Each of these six

letters represents, so to speak, the spirit or abstraction of what you call elements

(your meagre English gives me no other word). This spirit controls the entire line of

evolution, around the whole manwantaric cycle in its own department. The

informing, vivifying, impelling, evolving cause,behind the countless phenomenal

manifestations in that department of Nature. Let us work out the idea with a single

example. Take fire. D -- the primal igneous principle resident in X -- is the ultimate

cause of every phenomenal manifestation of fire on all the globes of the chain. The

proximate causes are the evoluted secondary igneous agencies which severally

control the sevendescents of fire on each planet. (Every element having its seven

principles and every principle its seven sub-principles and these secondary agencies

before doing so, have in turn become primary causes.) D is a septenary compound of

which the highest fraction is pure spirit. As we see it on our globe it is in its coarsest,

most material condition, as gross in its way as is man in his physical encasement. In

the next preceding globe to ours fire was less gross than here: on the one before that

less still. And so the body of flame was more and more pure and spiritual less and

less gross and material on each antecedent planet. On the first of all in the

manwantaric chain, it appeared as an almost pure objective shining -- the Maha

Buddhi, sixth principle of the eternal light. Our globe being at the bottom of the arc

where matter exhibits itself in its grossest form along with spirit -- when the fire

element manifests itself on the globe next succeeding ours in the ascending arc it will

be less dense than as we see it. Its spiritual quality will be identical with that which

fire had on the globe preceding ours in the descending scale; the second globe of the

ascending scale will correspond in quality with that of the second anterior globe to

ours in the descending scale, etc. On each globe of the chain there are seven

manifestations of fire of which the first in order will compare as to spiritual quality

with the last manifestation on the next preceding planet: the process being reversed,

as you will infer, with the opposite arc. The myriad specific manifestations of these

six universal elements are in their turn but the offshoots, branches or branchlets of

the one single primordial "Tree of Life."

Take Darwin's genealogical tree of life of the human race and others and bearing

ever in mind the wise old adage, "As below so above" -- that is the universal system

of correspondences -- try to understand by analogy. Thus will you see that in this

day on this present earth in every mineral, etc., there is such a spirit. I will say more .

Every grain of sand, every boulder or crag of granite, is that spirit crystallized or

petrified. You hesitate. Take a primer of geology and see what science affirms there

about the formation and growth of minerals. What is the origin of all the rocks,

whether sedimentary or igneous. Take a piece of granite or sandstone and you find.one composed of crystals, the other of grains of various stones (organic rocks or

stones formed out of the remains of once living plants and animals, will not serve

our present purpose: they are the relics of subsequent evolutions while we are

concerned but with the primordial ones). Now sedimentary and igneous rocks are

composed, the former of sand gravel and mud, the latter of lava. We have then but

to trace the origin of the two. What do we find? We find that one was compounded

of three elements or more accurately three several manifestations of the one

element, -- earth, water and fire, and that the other was similarly compounded

(though under different physical conditions) out of cosmic matter -- the imaginary

materia prima itself one of the manifestations (6th principle) of the one element. How

then can we doubt that a mineral contains in it a spark of the One as everything else

in this objective nature does?

(2) When the pralaya commences what becomes of the Spirit that has not worked its way

up to man?

(2) . . . The period necessary for the completion of the seven local or earthly -- or

shall we call it -- globe-rings (not to speak of the seven Rounds in the minor

manwantaras followed by their seven minor pralayas) -- the completion of the so-called

mineral cycle is immeasurably longer than that of any other kingdom. As you

may infer by analogy every globe before it reaches its adult period, has to pass

through a formation period -- also septenary. Law in Nature is uniform and the

conception, formation, birth, progress and development of the child differs from

those of the globe only in magnitude. The globe has two periods of teething and of

capillature -- its first rocks which it also sheds to make room for new -- and its ferns

and mosses before it gets forest. As the atoms in the body change [every] seven years

so does the globe renew its strata every seven cycles. A section of a part of Cape

Breton coalfields shows seven ancient soils with remains of as many forests, and

could one dig as deep once more seven other sections would be found following. . . .

There are three kinds of pralayas and manwantara: --

1. The universal or Maha pralaya and manwantara.

2. The solar pralaya and manwantara.

3. The minor pralaya and manwantara.

When the pralaya No. 1 is finished the universal manwantara begins. Then the

whole universe must be re-evoluted de novo. When the pralaya of a solar system

comes it affects that solar system only. A solar pralaya = 7 minor pralayas. The

minor pralayas of No. 3 concern but our little string of globes, whether man-bearing

or not. To such a string our Earth belongs.

Besides this within a minor pralaya there is a condition of planetary rest or as the

astronomers say "death," like that of our present moon -- in which the rocky body.of the planet survives but the life impulse has passed out. For example. Let us

imagine that our earth is one of a group of seven planets or man-bearing worlds

more or less eliptically arranged. Our earth being at the exact lower central point of

the orbit of evolution, viz., half way round -- we will call the first globe A, the last Z.

After each solar pralaya there is a complete destruction of our system and after each

solar p. begins the absolute objective reformation of our system and each time

everything is more perfect than before.

Now the life impulse reaches "A" or rather that which is destined to become "A"

and which so far is but cosmic dust. A centre is formed in the nebulous matter of the

condensation of the solar dust disseminated through space and a series of three

evolutions invisible to the eye of flesh occur in succession, viz., three kingdoms of

elementals or nature forces are evoluted: in other words the animal soul of the

future globe is formed; or as a Kabalist will express it, the gnomes, the salamanders,

and the undines are created. The correspondence between a mother-globe and her

child-man may be thus worked out. Both have their seven principles. In the Globe,

the elementals (of which there are in all seven species) form (a) a gross body, (b) her

fluidic double (linga sariram), (c) her life principle (jiva); (d) her fourth principle

kama rupa is formed by her creative impulse working from centre to

circumference; (e) her fifth principle (animal soul or Manas, physical intelligence) is

embodied in the vegetable (in germ) and animal kingdoms; (f) her sixth principle (or

spiritual soul, Buddhi) is man (g) and her seventh principle (atma) is in a film of

spiritualized akasa that surrounds her. The three evolutions completed: palpable

globe begins to form. The mineral kingdom fourth in the whole series, but first in

this stage leads the way. Its deposits are at first vaporous soft and plastic, only

becoming hard and concrete in the seventh ring. When this ring is completed it

projects its essence to globe B -- which is already passing through the preliminary

stages of formation and mineral evolution begins on that globe. At this juncture the

evolution of the vegetable kingdom commences on globe A. When the latter has

made its seventh ring its essence passes on to globe B. At that time the mineral

essence moves to globe C and the germs of the animal kingdom enter A. When the

animal has seven rings there, its life principle goes to globe B, and the essences of

vegetable and mineral move on. Then comes man on A, an ethereal foreshadowing

of the compact being he is destined to become on our earth. Evolving seven parent

races with many offshoots of sub-races, he, like the preceding kingdoms completes

his seven rings and is then transferred successively to each of the globes onward to

Z. From the first man has all the seven principles included in him in germ but none

are developed. If we compare him to a baby we will be right; no one has ever, in the

thousands of ghost stories current, seen the ghost of an infant, though the

imagination of a loving mother may have suggested to her the picture of her lost

babe in dreams. And this is very suggestive. In each of the rounds he makes one of

the principles develop fully. In the first round his consciousness on our earth is dull

and but feeble and shadowy, something like that of an infant. When he reaches our

earth in the second round he has become responsible in a degree, in the third he

becomes so entirely. At every stage and every round his development keeps pace,

with the globe on which he is. The descending arc from A to our earth is called the.shadowy, the ascending to Z the "luminous" . . . We men of the fourth round are

already reaching the latter half of the fifth race of our fourth round humanity, while

the men (the few earlier comers) of the fifth round, though only in their first race

(or rather class), are yet immeasurably higher than we are -- spiritually if not

intellectually; since with the completion or full development of this fifth principle

(intellectual soul) they have come nearer than we have, are closer in contact with

their sixth principle Buddhi. Of course many are the differentiated individuals even

in the fourth r. as germs of principles are not equally developed in all, but such is

the rule.

. . . Man comes on globe "A" after the other kingdoms have gone on. (Dividing our

kingdoms into seven, the last four are what exoteric science divides into three. To

this we add the kingdom of man or the Deva kingdom. The respective entities of

these we divide into germinal, instinctive, semi-conscious, and fully conscious). . . .

When all kingdoms have reached globe Z they will not move forward to re-enter A

in precedence of man, but under a law of retardation operative from the central

point -- or earth -- to Z and which equilibrates a principle of acceleration in the

descending arc -- they will have just finished their respective evolution of genera

and species, when man reaches his highest development on globe Z -- in this or any

round. The reason for it is found in the enormously greater time required by them

to develop their infinite varieties as compared with man; the relative speed of

development in the rings therefore naturally increases as we go up the scale from the

mineral. But these different rates are so adjusted by man stopping longer in the

inter-planetary spheres of rest, for weal or woe -- that all kingdoms finish their

work simultaneously on the planet Z. For example, on our globe we see the

equilibrating law manifesting. From the first appearance of man whether speechless

or not to his present one as a fourth and the coming fifth round being the structural

intention of his organization has not radically changed. Ethnological characteristics

however varied, affecting in no way man as a human being. The fossil of man or his

skeleton whether of the period of that mammalian branch of which he forms the

crown, whether cyclop or dwarf can be still recognised at a glance as a relic of man.

Plants and animals meanwhile have become more and more unlike what they were. .

. . The scheme with its septenary details would be incomprehensible to man had he

not the power as the higher Adepts have proved of prematurely de veloping his 6th

and 7th senses -- those which will be the natural endowment of all in the

corresponding rounds. Our Lord Buddha -- a 6th r. man -- would not have

appeared in our epoch, great as were his accumulated merits in previous rebirths

but for a mystery. . . . Individuals cannot outstrip the humanity of their round any

further than by one remove, for it is mathematically impossible -- you say (in effect):

if the fountain of life flows ceaselessly there should be men of all rounds on the earth

at all times, etc. The hint about planetary rest may dispel the misconception on this

head.

When man is perfected qua a given round on Globe A he disappears thence (as had

certain vegetables and animals). By degrees this Globe loses its vitality and finally

reaches the moon stage, i.e., death, and so remains while man is making his seven.rings on Z and passing his inter-cyclic period before starting on his next round. So

with each Globe in turn.

And now as man when completing his seventh ring upon A has but begun his first

on Z and as A dies when he leaves it for B, etc., and as he must also remain in the

inter-cyclic sphere after Z, as he has between every two planets, until the impulse

again thrills the chain, clearly no one can be more than one round ahead of his kind.

And Buddha only forms an exception by virtue of the mystery. We have fifth round

men among us because we are in the latter half of our septenary earth ring. In the

first half this could not have happened. The countless myriads of our fourth round

humanity who have outrun us and completed their seven rings on Z, have had time

to pass their inter-cyclic period begin their new round and work on to globe D

(ours). But how can there be men of the 1st, 2nd, 3rd, 6th and 7th rounds? We

represent the first three and the sixth can only come at rare intervals and

prematurely like Buddhas (only under prepared conditions) and that the last-named

the seventh are not yet evolved! We have traced man out of a round into the

Nirvanic state between Z and A. A was left in the last round dead. As the new round

begins it catches the new influx of life, reawakens to vitality and begets all its

kingdoms of a superior order to the last. After this has been repeated seven times

comes a minor pralaya; the chain of globes are not destroyed by disintegration and

dispersion of their particles but pass in abscondito. From this they will re-emerge in

their turn during the next septenary period. Within one solar period (of a p. and m.)

occur seven such minor periods, in an ascending scale of progressive development.

To recapitulate there are in the round seven planetary or earth rings for each

kingdom and one obscuration of each planet. The minor manwantara is composed

of seven rounds, 49 rings and 7 obscurations, the solar period of 49 rounds, etc.

The periods with pralaya and manwantara are called by Dikshita "Surya

manwantaras and pralayas." Thought is baffled in speculating how many of our

solar pralayas must come before the great Cosmic night -- but that will come.

. . . In the minor pralayas there is no starting de novo -- only resumption of arrested

activity. The vegetable and animal kingdoms which at the end of the minor

manwantara had reached only a partial development are not destroyed. Their life or

vital entities, call some of them nati if you will -- find also their corresponding night

and rest -- they also have a Nirvana of their own. And why should they not, these

foetal and infant entities. They are all like ourselves begotten of the one element. . . .

As we have our Dyan Chohans so have they in their several kingdoms elemental

guardians and are as well taken care of in the mass as is humanity in the mass. The

one element not only fills space and isspace, but interpenetrates every atom of

cosmic matter.

When strikes the hour of the solar pralaya -- though the process of man's advance

on his last seventh round is precisely the same, each planet instead of merely passing

out of the visible into the invisible as he quits it in turn is annihilated. With the

beginning of the seventh Round of the seventh minor manwantara, every kingdom.having now reached its last cycle, there remains on each planet after the exit of man

but the maya of once living and existing forms. With every step he takes on the

descending and ascending arcs as he moves on from Globe to Globe the planet left

behind becomes an empty chrysaloidal case. At his departure there is an outflow

from every kingdom of its entities. Waiting to pass into higher forms in due time

they are nevertheless liberated: for to the day of that evolution they will rest in their

lethargic sleep in space until again energized into life in the new solar manwantara.

The old elementals -- will rest until they are called to become in their turn the bodies

of mineral, vegetable and animal entities (on another and a higher string of globes)

on their way to become human entities (see Isis) while the germinal entities of the

lowest forms, and in that time of general perfection there will remain but few of

such -- will hang in space like drops of water suddenly turned to icicles. They will

thaw at the first hot breath of a solar manwantara and form the soul of the future

globes. . . . The slow development of the vegetable kingdom provided for by the

longer inter-planetary rest of man. . . . When the solar pralaya comes the whole

purified humanity merges into Nirvana and from that inter-solar Nirvana will be

reborn in higher systems. The string of worlds is destroyed and vanishes like a

shadow from the wall in the extinguishment of light. We have every indication that

at this very moment such a solar pralaya is taking place while there are two minor

ones ending somewhere.

At the beginning of the solar manwantara the hitherto subjective elements of the

material world now scattered in cosmic dust -- receiving their impulse from the new

Dyan Chohans of the new solar system (the highest of the old ones having gone

higher) -- will form into primordial ripples of life and separating into differentiating

centres of activity combine in a graduated scale of seven stages of evolution. Like

every other orb of space our Earth has before obtaining its ultimate materiality --

and nothing now in this world can give you an idea of what this state of matter is --

to pass through a gamut of seven stages of density. I say gamut advisedly since the

diatonic scale best affords an illustration of the perpetual rythmic motion of the

descending and ascending cycle of Swabhavat -- graduated as it is by tones and

semi-tones.

You have among the learned members of your society one Theosophist who without

familiarity with our occult doctrine, has yet intuitively grasped from scientific data

the idea of a solar pralaya and its manwantara in their beginnings. I mean the

celebrated French astronomer Flammarion -- "La Resurrection et la Fin des

Mondes" (Chapter 4 res.). He speaks like a true seer. The facts are as he surmises

with slight modifications. In consequence of the secular refrigeration (old age rather

and loss of vital power), solidification and desiccation of the globes, the earth arrives

at a point when it begins to be a relaxed conglomerate. The period of child-bearing

is gone by. The progeny are all nurtured, its term of life is finished. Hence "its

constituent masses cease to obey those laws of cohesion and aggregation which held

them together." And becoming like a cadaver which abandoned to the work of

destruction would leave each molecule composing it free to separate itself from the

body for ever to obey in future the sway of new influences. The attraction of the.moon (would that he could know the full extent of its pernicious influence) would

itself undertake the task of demolition by producing a tidal wave of earth particles

instead of an aqueous tide.

His mistake is that he believes a long time must be devoted to the ruin of the solar

system: we are told that it occurs in the twinkling of an eye but not without many

preliminary warnings. Another error is the supposition that the earth will fall into

the sun. The sun itself is first to disintegrate at the solar pralaya.

. . . Fathom the nature and essence of the sixth principle of the universe and man

and you will have fathomed the greatest mystery in this our world -- and why not --

are you not surrounded by it? What are its familiar manifestations, mesmerism, Od

force, etc. -- all different aspects of one force capable of good and evil applications.

The degrees of an Adept's initiation mark the seven stages at which he discovers the

secret of the sevenfold principles in nature and man and awakens his dormant

powers...The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 16

[Mr. Sinnett's queries to which K.H. replies in this letter are printed in

bold type. -- ED.]

(1) The remarks appended to a letter in the last Theosophist,page 226, Col. 1, strike

me as very important and as qualifying -- I do not say contradicting -- a good deal of

what we have hitherto been told in re Spiritualism.

We had heard already of a spiritual condition of life in which the redeveloped Ego

enjoyed a conscious existence for a time before reincarnation in another world; but

that branch of the subject has hitherto been slurred over. Now some explicit

statements are made about it; and these suggest further enquiries.

In the Deva Chan (I have lent my Theosophist to a friend; and have not got it at hand

to refer to but that if I remember rightly is the name given to the state of spiritual

beatitude described) the new Ego retains complete recollection of his life on earth

apparently. Is that so or is there any misunderstanding on that point on my part?

(1) The Deva-Chan, or land of "Sukhavati," is allegorically described by our Lord

Buddha himself. What he said may be found in the Shan-Mun-yi-Tung. Says Tathagata: --

"Many thousand myriads of systems of worlds beyond this (ours) there is a region of

Bliss called Sukhavati . . . . This region is encircled with seven rows of railings, seven

rows of vast curtains, seven rows of waving trees; this holy abode of Arahats is governed

by the Tathagatas (Dhyan Chohans) and is possessed by the Bodhisatwas. It hath seven

precious lakes, in the midst of which flow crystaline waters having 'seven and one'

properties, or distinctive qualities (the 7 principles emanating from the ONE). This, O,

Sariputra is the 'Deva Chan.' Its divine Udarnbara flower casts a root in the shadow of

every earth, and blossoms for all those who reach it. Those born in the blessed region are

truly felicitous, there are no more griefs or sorrows in that cycle for them. . . . Myriads of

Spirits (Lha) resort there for rest and then return to their own regions. (1) Again, O,

Sariputra, in that land of joy many who are born in it are Avaivartyas . . .(2) etc., etc.

(2) Now except in the fact that the duration of existence in the Deva Chan is limited,

there is a very close resemblance between that condition and the Heaven of ordinary

religion (omitting anthropomorphic ideas of God).

(2) Certainly the new Ego once that it is reborn, retains for a certain time -- proportionate

to its Earth-life, a "complete recollection of his life on earth." (3) (See your preceding.query.) But it can never return on earth, from the Deva Chan, nor has the latter -- even

omitting all "anthropomorphic ideas of God" -- any resemblance to the paradise or

heaven of any religion, and it is H.P.B.'s literary fancy that suggested to her the

wonderful comparison.

(3) Now the question of importance -- is who goes to Heaven -- or Deva Chan? Is this

condition only attained by the few who are very good, or by the many who are not

very bad, -- after the lapse in their case of a longer unconscious incubation or

gestation.

(3) "Who goes to Deva Chan?" The personal Ego of course, but beatified, purified, holy.

Every Ego -- the combination of the sixth and seventh principles -- which, after the

period of unconscious gestation is reborn into the Deva-Chan, is of necessity as innocent

and pure as a new-born babe. The fact of his being reborn at all, shows the preponderance

of good over evil in his old personality. And while the Karma (of evil) steps aside for the

time being to follow him in his future earth-reincamation, he brings along with him but

the Karma of his good deeds, words, and thoughts into this Deva-Chan. "Bad" is a

relative term for us -- as you were told more than once before, -- and the Law of

Retribution is the only law that never errs. Hence all those who have not slipped down

into the mire of unredeemable sin and bestiality -- go to the Deva Chan. They will have to

pay for their sins, voluntary and involuntary, later on. Meanwhile, they are rewarded;

receive the effects of the causes produced by them.

Of course it is a state, one, so to say, of intense selfishness, during which an Ego reaps

the reward of his unselfishness on earth. He is completely engrossed in the bliss of all his

personal earthly affections, preferences and thoughts, and gathers in the fruit of his

meritorious actions. No pain, no grief nor even the shadow of a sorrow comes to darken

the bright horizon of his unalloyed happiness: for, it is a state of perpetual "Maya" . . .

Since the conscious perception of one's personality on earth is but an evanescent dream

that sense will be equally that of a dream in the Deva-Chan -- only a hundred fold

intensified. So much so, indeed, that the happy Ego is unable to see through the veil, the

evils, sorrows and woes to which those it loved on earth may be subjected to. It lives in

that sweet dream with its loved ones -- whether gone before, or yet remaining on earth; it

has them near itself, as happy, as blissful and as innocent as the disembodied dreamer

himself; and yet, apart from rare visions, the denizens of our gross planet feel it not. It is

in this, during such a condition of complete Maya that the Souls or astral Egos of pure,

loving sensitives, labouring under the same illusion, think their loved ones come down to

them on earth, while it is their own Spirits that are raised towards those in the Deva-Chan.

Many of the subjective spiritual communications -- most of them when the

sensitives are pure minded -- are real; but it is most difficult for the uninitiated medium to

fix in his mind the true and correct pictures of what he sees and hears. Some of the

phenomena called psychography (though more rarely) are also real. The spirit of the

sensitive getting odylised, so to say, by the aura of the Spirit in the Deva-Chan, becomes

for a few minutes that departed personality, and writes in the hand writing of the latter, in

his language and in his thoughts, as they were during his life time. The two spirits

become blended in one; and, the preponderance of one over the other during such.phenomena determines the preponderance of personality in the characteristics exhibited

in such writings, and "trance speaking." What you call "rapport" is in plain fact an

identity of molecular vibration between the astral part of the incarnate medium and the

astral part of the disincarnate personality. I have just noticed an article on smell by some

English Professor (which I will cause to be reviewed in the Theosophist and say a few

words), and find in it something that applies to our case. As, in music, two different

sounds may be in accord and separately distinguishable, and this harmony or discord

depends upon the synchronous vibrations and complementary periods; so there is rapport

between medium and "control" when their astral molecules move in accord. And the

question whether the communication shall reflect more of the one personal idiosyncracy,

or the other, is determined by the relative intensity of the two sets of vibrations in the

compound wave of Akasa. The less identical the vibratory impulses the more

mediumistic and less spiritual will be the message. So then, measure your medium's

moral state by that of the alleged "controlling" Intelligence, and your tests of genuineness

leave nothing to be desired.

(4) Or are there great varieties of condition within the limits, so to speak, of Deva

Chan, so that an appropriate state is dropped into by all, from which they will be

born into lower and higher conditions in the next world of causes. It is no use

multiplying hypotheses. We want some information to go upon.

(4) Yes; there are great varieties in the Deva-Chan states, and, it is all as you say. As

many varieties of bliss, as on earth there are shades of perception and of capability to

appreciate such reward. It is an ideated paradise, in each case of the Ego's own making,

and by him filled with the scenery, crowded with the incidents, and thronged with the

people he would expect to find in such a sphere of compensative bliss. And it is that

variety which guides the temporary personal Ego into the current which will lead him to

be reborn in a lower or higher condition in the next world of causes. Everything is so

harmoniously adjusted in nature -- especially in the subjective world, that no mistake can

be ever committed by the Tathagatas -- or Dhyan Chohans -- who guide the impulses.

(5) On the face of the idea, a purely spiritual state would only be enjoyable to the

entities highly spiritualized in this life. But there are myriads of very good people

(morally) who are not spiritualized at all. How can they be fitted to pass, with their

recollections of this life from a material to a spiritual condition of existence.

(5) It is "a spiritual condition" only as contrasted with our own grossly "material

condition," and, as already stated -- it is such degrees of spirituality that constitute and

determine the great "varieties" of conditions within the limits of Deva-Chan. A mother

from a savage tribe is not less happy than a mother from a regal palace, with her lost

child in her arms; and although as actual Egos, children prematurely dying before the

perfection of their septenary Entity do not find their way to Deva-Chan, yet all the same

the mother's loving fancy finds her children there, without one missing that her heart

yearns for. Say -- it is but a dream, but after all what is objective life itself but a

panorama of vivid unrealities? The pleasures realized by a Red Indian in his "happy

hunting grounds" in that Land of Dreams is not less intense than the ecstasy felt by a.connoisseur who passes aeons in the wrapt delight of listening to divine Symphonies by

imaginary angelic choirs and orchestras. As it is no fault of the former, if born a "savage"

with an instinct to kill -- though it caused the death of many an innocent animal -- why, if

with it all, he was a loving father, son, husband, why should he not also enjoy his share of

reward? The case would be quite different if the same cruel acts had been done by an

educated and civilized person, from a mere love of sport. The savage in being reborn

would simply take a low place in the scale, by reason of his imperfect moral

development; while the Karma of the other would be tainted with moral delinquency. . . .

Every one but that ego which, attracted by its gross magnetism, falls into the current that

will draw it into the "planet of Death" -- the mental as well as physical satellite of our

earth -- is fitted to pass into a relative "spiritual" condition adjusted to his previous

condition in life and mode of thought. To my knowledge and recollection H.P.B.

explained to Mr. Hume that man's sixth principle, as something purely spiritual could not

exist, or have conscious being in the Deva-Chan, unless it assimilated some of the more

abstract and pure of the mental attributes of the fifth principle or animal Soul: its manas

(mind) and memory. When man dies his second and third principles die with him; the

lower triad disappears, and the fourth, fifth, sixth and seventh principles form the

surviving Quaternary. (Read again page 6 in Fragments of O.T.) (4) Thenceforth it is a

"death" struggle between the Upper and Lower dualities. If the upper wins, the sixth,

having attracted to itself the quintessence of Good from the fifth -- its nobler affections,

its saintly (though they be earthly) aspirations, and the most Spiritualised portions of its

mind -- follows its divine elder (the 7th) into the "Gestation" State; and the fifth and

fourth remain in association as an empty shell -- (the expression is quite correct) -- to

roam in the earth's atmosphere, with half the personal memory gone, and the more brutal

instincts fully alive for a certain period -- an "Elementary" in short. This is the "angel

guide" of the average medium. If, on the other hand, it is the Upper Duality which is

defeated, there, it is the fifth principle that assimilates all that there may be left of

personal recollection and perceptions of its personal individuality in the sixth. But, with

all this additional stock, it will not remain in Kama-Loka -- "the world of Desire" or our

Earth's atmosphere. In a very short time like a straw floating within the attraction of the

vortices and pits of the Maelstrom, it is caught up and drawn into the great whirlpool of

human Egos; while the sixth and seventh -- now a purely Spiritual, individual MONAD,

with nothing left in it of the late personality, having no regular "gestation" period to pass

through: (since there is no purified personal Ego to be reborn), after a more or less

prolonged period of unconscious Rest in the boundless Space -- will find itself reborn in

another personality on the next planet. When arrives the period of "Full Individual

Consciousness" -- which precedes that of Absolute Consciousness in the Pari-Nirvana --

this lost personal life becomes as a torn out page in the great Book of Lives, without even

a disconnected word left to mark its absence. The purified monad will neither perceive

nor remember it in the series of its past rebirths -- which it would had it gone to the

"World of Forms" (rupa-loka) -- and its retrospective glance will not perceive even the

slightest sign to indicate that it had been. The light of Samma-Sambuddh --

". . . that light which shines beyond our mortal ken.The line of all the lives in all the worlds " --

throws no ray upon that personal life in the series of lives foregone.

To the credit of mankind, I must say, that such an utter obliteration of an existence from

the tablets of Universal Being does not occur often enough to make a great percentage. In

fact, like the much mentioned "congenital idiot" such a thing is a lusus naturae -- an

exception, not the rule.

(6) And how is a spiritual existence in which everything has merged into the sixth

principle, compatible with that consciousness of individual and personal material

life which must be attributed to the Ego in Deva-Chan if he retains his earthly

consciousness as stated in the Theosophist Note.

(6) The question is now sufficiently explained, I believe: the sixth and seventh principles

apart from the rest constitute the eternal imperishable, but also unconscious "Monad." To

awaken in it to life the latent consciousness, especially that of personal individuality,

requires the monad plus the highest attributes of the fifth -- the "animal Soul"; and it is

that which makes the ethereal Ego that lives and enjoys bliss in the Deva-Chan. Spirit, or

the unalloyed emanations of the ONE -- the latter forming with the seventh and sixth

principles the highest triad -- neither of the two emanations are capable of assimilating

but that which is good, pure and holy; hence, no sensual, material or unholy recollection

can follow the purified memory of the Ego to the region of Bliss. The Karma for these

recollections of evil deeds and thought will reach the Ego when it changes its personality

in the following world of causes. The Monad, or the "Spiritual Individuality," remains

untainted in all cases. "No sorrow or Pain for those born there (in the Rupa-Loka of

Deva-Chan); for this is the Pure-land. All the regions in Space possess such lands

(Sakwala), but this land of Bliss is the most pure." In the Djnana Prasthana Shaster, it is

said: "by personal purity and earnest meditation, we overleap the limits of the World of

Desire, and enter in the World of Forms."

(7) The period of gestation between Death and Deva-Chan has hitherto been

conceived by me at all events as very long. Now it is said to be in some cases only a

few days, in no cases (it is implied) more than a few years. This seems plainly stated,

but I ask if it can be explicitly confirmed because it is a point on which so much

turns.

(7) Another fine example of the habitual disorder in which Mrs. H.P.B.'s mental furniture

is kept. She talks of "Bardo" and does not even say to her readers what it means! As in

her writing room confusion is ten times confounded, so in her mind are crowded ideas

piled in such a chaos that when she wants to express them the tail peeps out before the

head. "Bardo" has nothing to do with the duration of time in the case you are referring to.

"Bardo" is the period between death and rebirth -- and may last from a few years to a

kalpa. It is divided into three sub-periods (1) when the Ego delivered of its mortal coil

enters into Kama-Loka (5) (the abode of Elementaries); (2) when it enters into its

"Gestation State"; (3) when it is reborn in the Rupa-Loka of Deva-Chan. Sub-period (1).may last from a few minutes to a number of years -- the phrase "a few years" becoming

puzzling and utterly worthless without a more complete explanation; Sub-period (2) is

"very long"; as you say, longer sometimes than you may even imagine, yet proportionate

to the Ego's spiritual stamina; Sub-period (3) lasts in proportion to the good KARMA,

after which the monad is again reincarnated. TheAgama Sutra saying: -- "in all these

Rupa-Lokas, the Devas (Spirits) are equally subjected to birth, decay, old age, and death,"

means only that an Ego is borne thither then begins fading out and finally "dies," i.e.,

falls into that unconscious condition which precedes rebirth; and ends the Sloka with

these words -- "As the devas emerge from these heavens, they enter the lower world

again:" i.e, they leave a world of bliss to be reborn in a world of causes.

(8) In that case, and assuming that Deva-Chan is not solely the heritage of adepts

and persons almost as elevated, there is a condition of existence tantamount to

Heaven actually going on, from which the life of Earth may be watched by an

immense number of those who have gone before! (9) And for how long? Does this

state of spiritual beatitude endure for years? for decades? for centuries?

(8) Most emphatically "the Deva-Chan is not solely the heritage of adepts," and most

decidedly there is a "heaven" -- if you must use this astro-geographical Christian term --

for "an immense number of those who have gone before." But "the life of Earth" can be

watched by none of these, for reasons of the Law of Bliss plus Maya, already given.

(9) For years, decades, centuries and milleniums, oftentimes -- multiplied by something

more. It all depends upon the duration of Karma. Fill with oil Den's little cup, and a city

Reservoir of water, and lighting both see which burns the longer. The Ego is the wick and

Karma the oil: the difference in the quantity of the latter (in the cup and the reservoir)

suggesting to you the great difference in the duration of various Karmas. Every effect

must be proportionate to the cause. And, as man's terms of incarnate existence bear but a

small proportion to his periods of inter-natal existence in the manvantaric cycle, so the

good thoughts, words, and deeds of any one of these "lives" on a globe are causative of

effects, the working out of which requires far more time than the evolution of the causes

occupied. Therefore, when you read in the Jats and other fabulous stories of the Buddhist

Scriptures that this or the other good action was rewarded by Kalpas of several figures of

bliss, do not smile at the absurd exaggeration, but bear in mind what I have said. From a

small seed, you know, sprung a tree whose life endures now for 22 centuries; I mean the

Anuradha-pura Bo tree. Nor must you laugh, if ever you come across Pindha-Dhana or

any other Buddhist Sutra and read: "Between the Kama-Loka and the Rupa-Loka there is

a locality, the dwelling of 'Mara' (Death). This Mara filled with passion and lust, destroys

all virtuous principles, as a stone grinds corn. (6) His palace is 7000 yojanas square, and

is surrounded by a seven-fold wall," for you will feel now more prepared to understand

the allegory. Also, when Beal, or Burnouf, or Rhys Davids in the innocence of their

Christian and materialistic souls indulge in such translations as they generally do, we do

not bear them malice for their commentaries, since they cannot know any better. But

what can the following mean: -- "The names of the Heavens" (a mistranslation; lokas are

not heavens but localities or abodes) of Desire, Kama-Loka -- so called, because the

beings who occupy them are subject to desires of eating, drinking, sleeping and love..They are otherwise called the abodes of the five (?) orders of sentient creatures -- Devas,

men, asuras, beasts, demons" (Lantan Sutra, trans. by S. Beal). They mean simply that,

had the reverend translator been acquainted with the true doctrine a little better -- he

would have (1) divided the Devas into two classes -- and called them the "Rupa-devas"

and the "Arupa-devas" (the "form" -- or objective, and the "formless" or subjective Dhyan

Chohans; and (2) -- would have done the same for his class of "men," since there are

shells, and "Mara-rupas" -- i.e. bodies doomed to annihilation. All these are:

(1) "Rupa-devas" -- Dhyan Chohans (7) having forms;

(2) "Arupa-devas"[-- Dhyan Chohans] having no forms

{[above are] Ex-men.

(3) "Pisachas" -- (two-principled) ghosts.

(4) "Mara-rupa" -- Doomed to death (3 principled).

(5) Asuras -- Elementals -- having human form

(6) Beasts -- [Elementals] 2nd class -- animal Elementals

{[Asuras and Beasts are] Future men.

(7) Rakshasas (Demons) Souls or Astral Forms of sorcerers; men who have reached the

apex of knowledge in the forbidden art. Dead or alive they have, so to say cheated nature;

but it is only temporary -- until our planet goes into obscuration, after which they have

nolens volens to be annihilated.

It is these seven groups that form the principal divisions of the Dwellers of the subjective

world around us. It is in stock No. 1, that are the intelligent Rulers of this world of

Matter, and who, with all this intelligence are but the blindly obedient instruments of the

ONE; the active agents of a Passive Principle.

And thus are misinterpreted and mistranslated nearly all our Sutras; yet even under that

confused jumble of doctrines and words, for one who knows even superficially the true

doctrine, there is firm ground to stand upon. Thus, for instance in enumerating the seven

lokas of the "Kama-Loka" the Avatamsaka Sutra, gives as the seventh, the "Territory of

Doubt." I will ask you to remember the name as we will have to speak of it hereafter.

Every such "world" within the Sphere of Effects has a Tathagata, or "Dhyan Chohan" --

to protect and watch over, not to interfere with it. Of course, of all men, spiritualists will

be the first to reject and throw off our doctrines to "the limbo of exploded superstitions."

Were we to assure them that every one of their "Summerlands" had seven boarding

houses in it, with the same number of "Spirit Guides" to "boss" in them, and call these

"angels," Saint Peters, Johns, and St. Ernests, they would welcome us with open arms.

But whoever heard of Tathagats and Dhyan Chohans, Asuras and Elementals?.Preposterous! Still, we are happily allowed -- by our friends (Mr. Eglinton, at least) -- to

be possessed "of a certain knowledge of Occult Sciences" (Vide "Light"). And thus, even

this mite of "Knowledge" is at your service, and is now helping me to answer your

following question:

Is there any intermediate condition between the spiritual beatitude of Deva-Chan,

and the forlorn shadow life of the only half conscious elementary reliquiaeof human

beings who have lost their sixth principle. Because if so that might give a locus standi

in imagination to the Earnests and Joeys of the spiritual mediums -- the better sort

of controlling "spirits." If so surely that must be a very populous world? from

which any amount of "spiritual" communications might come.

Alas, no; my friend; not that I know of. From "Sukhavati" down to the "Territory of

Doubt" there is a variety of Spiritual States; but I am not aware of any such "intermediate

condition." I have told you of the Sakwalas (though I cannot be enumerating them since it

would be useless); and even of Avitchi -- the "Hell" from which there is no return (7a),

and I have no more to tell about. "The forlorn shadow" has to do the best it can. As soon

as it has stepped outside the Kama-Loka, and crossed the "Golden Bridge" leading to the

"Seven Golden Mountains" the Ego can confabulate no more, with easy-going mediums.

No "Earnest" or "Joey" has ever returned from the Rupa Loka -- let alone the Arupa-Loka

-- to hold sweet intercourse with mortals.

Of course there is a "better sort" of reliquiae; and the "shells" or the "earth-walkers" as

they are here called, are not necessarily all bad. But even those that are good, are made

bad for the time being by mediums. The "shells" may well not care, since they have

nothing to lose, anyhow. But there is another kind of "Spirits," we have lost sight of: the

suicides and those killed by accident. Both kinds can communicate, and both have to pay

dearly for such visits. And now I have again to explain what I mean. Well, this class is

the one that the French Spiritists call -- "les Esprits Souffrants." They are an exception to

the rule, as they have to remain within the earth's attraction, and in its atmosphere -- the

Kama-Loka -- till the very last moment of what would have been the natural duration of

their lives. In other words, that particular wave of life-evolution must run on to its shore.

But it is a sin and cruelty to revive their memory and intensify their suffering by giving

them a chance of living an artificial life; a chance to overload their Karma, by tempting

them into opened doors, viz., mediums and sensitives, for they will have to pay roundly

for every such pleasure. I will explain. The suicides, who, foolishly hoping to escape life,

found themselves still alive, -- have suffering enough in store for them from that very

life. Their punishment is in the intensity of the latter. Having lost by the rash act their

seventh and sixth principles, though not for ever, as they can regain both -- instead of

accepting their punishment, and taking their chances of redemption, they are often made

to regret life and tempted to regain a hold upon it by sinful means. In the Kama-Loka, the

land of intense desires, they can gratify their earthly yearnings but through a living proxy;

and by so doing, at the expiration of the natural term, they generally lose their monad for

ever. As to the victims of accident -- these fare still worse. Unless they were so good and

pure, as to be drawn immediately within the Akasic Samadhi, i.e. to fall into a state of

quiet slumber, a sleep full of rosy dreams, during which, they have no recollection of the.accident, but move and live among their familiar friends and scenes, until their natural

life-term is finished, when they find themselves born in the Deva-Chan -- a gloomy fate

is theirs. Unhappy shades, if sinful and sensual they wander about -- (not shells, for their

connection with their two higher principles is not quite broken) -- until their death-hour

comes. Cut off in the full flush of earthly passions which bind them to familiar scenes,

they are enticed by the opportunities which mediums afford, to gratify them vicariously.

They are the Pisachas, the Incubi, and Succubi of mediaeval times. The demons of thirst,

gluttony, lust and avarice, -- elementaries of intensified craft, wickedness and cruelty;

provoking their victims to horrid crimes, and revelling in their commission! They not

only ruin their victims, but these psychic vampires, borne along by the torrent of their

hellish impulses, at last, at the fixed close of their natural period of life -- they are carried

out of the earth's aura into regions where for ages they endure exquisite suffering and end

with entire destruction.

But if the victim of accident or violence, be neither very good, nor very bad -- an average

person -- then this may happen to him. A medium who attracts him, will create for him

the most undesirable of things: a new combination of Skandhas and a new and evil

Karma. But let me give you a clearer idea of what I mean by Karma in this case.

In connection with this, let me tell you before, that since you seem so interested with the

subject, you can do nothing better than to study the two doctrines -- of Karma and

Nirvana -- as profoundly as you can. Unless you are thoroughly well acquainted with the

two tenets -- the double key to the metaphysics of Abidharma -- you will always find

yourself at sea in trying to comprehend the rest. We have several sorts of Karma and

Nirvana in their various applications -- to the Universe, the world, Devas, Buddhas,

Bodhisatwas, men and animals -- the second including its seven kingdoms. Karma and

Nirvana are but two of the seven great MYSTERIES of Buddhist metaphysics; and but

four of the seven are known to the best orientalists, and that very imperfectly.

If you ask a learned Buddhist priest what is Karma? -- he will tell you that Karma is what

a Christian might call Providence (in a certain sense only) and a Mahomedan -- Kismet,

fate or destiny (again in one sense). That it is that cardinal tenet which teaches that, as

soon as any conscious or sentient being, whether man, deva, or animal dies, a new being

is produced and he or it reappears in another birth, on the same or another planet, under

conditions of his or its own antecedent making. Or, in other words that Karma is the

guiding power, and Trishna (in Pali Tanha) the thirst or desire to sentiently live -- the

proximate force or energy, the resultant of human (or animal) action, which, out of the

old Skandhas (8) produce the new group that form the new being and control the nature

of the birth itself. Or to make it still clearer, the new being, is rewarded and punished for

the meritorious acts and misdeeds of the old one; Karma representing an Entry Book, in

which all the acts of man, good, bad, or indifferent, are carefully recorded to his debit and

credit -- by himself, so to say, or rather by these very actions of his. There, where

Christian poetical fiction created, and sees a "Recording" Guardian Angel, stern and

realistic Buddhist logic, perceiving the necessity that every cause should have its effect --

shows its real presence. The opponents of Buddhism have laid great stress upon the

alleged injustice that the doer should escape and an innocent victim be made to suffer, --.since the doer and the sufferer are different beings. The fact is, that while in one sense

they may be so considered, yet in another they are identical. The "old being" is the sole

parent -- father and mother at once -- of the "new being." It is the former who is the

creator and fashioner, of the latter, in reality; and far more so in plain truth, than any

father in flesh. And once that you have well mastered the meaning of Skandhas you will

see what I mean.

It is the group of Skandhas, that form and constitute the physical and mental individuality

we call man (or any being). This group consists (in the exoteric teaching) of five

Skandhas, namely: Rupa -- the material properties or attributes; Vedana -- sensations;

Sanna -- abstract ideas; Sankhara -- tendencies both physical and mental; and Vinnana --

mental powers, an amplification of the fourth -- meaning the mental, physical and moral

predispositions. We add to them two more, the nature and names of which you may learn

hereafter. Suffice for the present to let you know that they are connected with, and

productive of Sakkayaditthi, the "heresy or delusion of individuality" and of Attavada

"the doctrine of Self," both of which (in the case of the fifth principle the soul) lead to the

maya of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and

intercession.

Now, returning to the question of identity between the old and the new "Ego." I may

remind you once more, that even your Science has accepted the old, very old fact

distinctly taught by our Lord (9), viz. -- that a man of any given age, while sentiently the

same, is yet physically not the same as he was a few years earlier (we say seven years and

are prepared to maintain and prove it): buddhistically speaking, his Skandhas have

changed. At the same time they are ever and ceaselessly at work in preparing the abstract

mould, the "privation" of the future new being. Well then, if it is just that a man of 40

should enjoy or suffer for the actions of the man of 20, so it is equally just that the being

of the new birth, who is essentially identical with the previous being -- since he is its

outcome and creation -- should feel the consequences of that begetting Self or

personality. Your Western law which punishes the innocent son of a guilty father by

depriving him of his parent, rights and property; your civilized Society which brands with

infamy the guileless daughter of an immoral, criminal mother; your Christian Church and

Scriptures which teach that the "Lord God visits the sins of the fathers upon the children

unto the third and fourth generation" are not all these far more unjust and cruel than

anything done by Karma? Instead of punishing the innocent together with the culprit, the

Karma avenges and rewards the former, which neither of your three western potentates

above mentioned ever thought of doing. But perhaps, to our physiological remark the

objectors may reply that it is only the body that changes, there is only a molecular

transformation, which has nothing to do with the mental evolution; and that the Skandhas

represent not only a material but also a set of mental and moral qualities. But is there, I

ask, either a sensation, an abstract idea, a tendency of mind, or a mental power, that one

could call an absolutely non-molecular phenomenon? Can even a sensation or the most

abstractive thoughts which is something, come out of nothing, or be nothing?

Now, the causes producing the "new being" and determining the nature of Karma are, as

already said -- Trishna (or "Tanha") -- thirst, desire for sentient existence and Upadana --.which is the realization or consummation of Trishna or that desire. And both of these the

medium helps to awaken and to develop nec plus ultra in an Elementary, be he a suicide

or a victim. (10) The rule is, that a person who dies a natural death, will remain from "a

few hours to several short years," within the earth's attraction, i.e., in the Kama-Loka. But

exceptions are, in the case of suicides and those who die a violent death in general.

Hence, one of such Egos, for instance, who was destined to live -- say 80 or 90 years, but

who either killed himself or was killed by some accident, let us suppose at the age of 20 --

would have to pass in the Kama Loka not "a few years," but in his case 60 or 70 years,

as an Elementary, or rather an "earth-walker"; since he is not, unfortunately for him, even

a "shell." Happy, thrice happy, in comparison, are those disembodied entities, who sleep

their long slumber and live in dream in the bosom of Space! And woe to those whose

Trishna will attract them to mediums, and woe to the latter, who tempt them with such an

easy Upadana. For in grasping them, and satisfying their thirst for life, the medium helps

to develop in them -- is in fact the cause of -- a new set of Skandhas, a new body, with far

worse tendencies and passions than was the one they lost. All the future of this new body

will be determined thus, not only by the Karma of demerit of the previous set or group

but also by that of the new set of the future being. Were the mediums and Spiritualists but

to know, as I said, that with every new "angel guide" they welcome with rapture, they

entice the latter into an Upadana which will be productive of a series of untold evils for

the new Ego that will be born under its nefarious shadow, and that with every seance --

especially for materialization -- they multiply the causes for misery, causes that will make

the unfortunate Ego fail in his spiritual birth, or be reborn into a worse existence than

ever -- they would, perhaps, be less lavishing their hospitality.

And now, you may understand why we oppose so strongly Spiritualism and mediumship.

And, you will also see, why, to satisfy Mr. Hume, -- at least in one direction, -- I got

myself into a scrape with the Chohan, and mirabile dictu! -- with both the sahibs, "the

young men by the name of" -- Scott and Banon. To amuse you I will ask H.P.B. to send

you with this a page of the "Banon papyrus," an article of his that he winds up with a

severe literary thrashing of my humble self. Shadows of the Asuras, in what a passion she

flew upon reading this rather disrespectful criticism! I am sorry she does not print it, upon

considerations of "family honour" as the "Disinherited" expressed it. As to the Chohan,

the matter is more serious; and, he was far from satisfied that I should have allowed

Eglinton to believe it was myself. He had permitted this proof of the power in living man

to be given to the Spiritualists through a medium of theirs, but had left the programme

and its details to ourselves; hence his displeasure at some trifling consequences. I tell

you, my dear friend, that I am far less free to do as I like than you are in the matter of the

Pioneer. None of us but the highest Chutuktus are their full masters. But I digress.

And now that you have been told much and had explained a good deal, you may as well

read this letter to our irrepressible friend -- Mrs. Gordon. The reasons given may throw

some cold water on her Spiritualistic zeal, though I have my reasons to doubt it. Anyhow

it may show her that it is not against true Spiritualism that we set ourselves, but only

against indiscriminate mediumship and -- physical manifestations, -- materializations and

trance-possessions especially. Could the Spiritualists be only made to understand the

difference between individuality and personality, between individual and personal.immortality and some other truths, they would be more easily persuaded that Occultists

may be fully convinced of the monad's immortality, and yet deny that of the soul -- the

vehicle of the personal Ego; that they can firmly believe in, and themselves practice

spiritual communications and intercourse with the disembodied Egos of the Rupa-Loka,

and yet laugh at the insane idea of "shaking hands" with a "Spirit"!; that finally, that as

the matter stands, it is the Occultists and the Theosophists who are true Spiritualists,

while the modern sect of that name is composed simply of materialistic phenomenalists.

And once that we are discussing "individuality" and "personality," it is curious that

H.P.B. when subjecting poor Mr. Hume's brain to torture with her muddled explanations,

never thought -- until receiving the explanation from himself, of the difference that exists

between individuality and personality -- that it was the very same doctrine she had been

taught: that of Paccika-Yana, and of Amita-Yana. The two terms as above given by him

are the correct and literal translation of the Pali, Sanskrit, and even of the Chino-Tibetan

technical names for the many personal entities blended in one Individuality -- the long

string of lives emanating from the same Immortal MONAD. You will have to remember

them: --

(I) The Paccika Yana -- (in Sanskrit "Pratyeka") means literally -- the "personal vehicle"

or personal Ego, a combination of the five lower principles. While --

(2) The Amita-Yana -- (in Sanskrit "Amrita") is translated: "The immortal vehicle," or the

Individuality, the Spiritual Soul, or the Immortal monad -- a combination of the fifth,

sixth and seventh. (11)

It appears to me that one of our great difficulties in trying to understand the

progress of affairs turns on our ignorance so far of the divisions of the seven

principles. Each has in turn its seven elements we are told: can we be told something

more concerning the seven-fold constitution of the fourth and fifth principles

especially. It is evidently in the divisibility of these that the secret of the future and

of many psychic phenomena here during life, resides.

Quite right. But I must be permitted to doubt whether with the desired explanations the

difficulty will be removed, and you will become able to penetrate "the secret of psychic

phenomena." You, my good friend, whom I had once or twice the pleasure of hearing

playing on your piano in the quiet intervals between dress-coating and a beef-and-claret

dinner -- tell me, could you favour me as readily, as with one of your easy waltzes -- with

one of Beethoven's Grand Sonatas? Pray, pray have patience! Yet, I would not refuse you

by any means. You will find the fourth and the fifth principles, divided into roots and

Branches on a fly-sheet herein enclosed, if I find time. (12) And now, how long do you

propose to abstain from interrogation marks?

Faithfully,

K. H..P.S. -- I hope I have now removed all cause for reproaches -- my delay in answering your

queries notwithstanding, -- and that my character is re-established. Yourself and Mr.

Hume have received now more information about the A.E. Philosophy than was ever

given out to non-initiates within my knowledge. Your sagacity, my kind friend, will have

suggested long ago, that it is not so much because of your combined personal virtues --

though Mr. Hume I must confess, has run up a large claim since his conversion -- or my

personal preferences for either of you, as for other and very apparent reasons. Of all our

semi-chelas you two are the most likely to utilise for the general good the facts given

you. You must regard them received in trust for the benefit of the whole Society; to be

turned over, and employed and re-employed in many ways and in all ways that are good.

If you (Mr. Sinnett) would give pleasure to your trans-Himalayan friend, do not suffer

any month to pass without writing a Fragment, long or short for the magazine, and then,

issuing it as a pamphlet -- since you so call it. You may sign them as "A Lay-Chela of

K.H.," or in any way you choose. I dare not ask the same favour of Mr. Hume, who has

already done more than his share in another direction.

I will not answer your query about your Pioneer connection just now: something may be

said on both sides. But at least take no rash decision. We are at the end of the cycle, and

you are connected with the T.S.

Under favour of my Karma -- I mean to answer to-morrow Mr. Hume's long and kind

personal letter. The abundance of MSS. from me of late shows that I have found a little

leisure, their blotched, patchy and mended appearance also proves that my leisure has

come by snatches, with constant interruptions, and that my writing has been done in odd

places here and there, with such materials as I could pick up. But for the RULE that

forbids our using one minim of power until every ordinary means has been tried and

failed, I might, of course, have given you a lovely "precipitation" as regards chirography

and composition. I console myself for the miserable appearance of my letters with the

thought that perhaps, you may not value them the less, for these marks of my personal

subjection to the way-side annoyances which you English so ingeniously reduce to a

minimum with your appliances of sorts. As your lady once kindly remarked, they take

away most effectually the flavour of miracle, and make us as human beings, more

thinkable entities, -- a wise reflection for which I thank her.

H.P.B. is in despair: the Chohan refused permission to M. to let her come this year further

than the Black Rock, and M. very coolly made her unpack her trunks. Try to console her,

if you can. Besides, she is really wanted more at Bombay than Penlor. Olcott is on his

way to Lanka and Damodar packed up to Poona for a month, his foolish austerities and

hard work having broken down his physical constitution. I will have to look after him,

and perhaps, to take him away, if it comes to the worst.

Just now I am able to give you a bit of information, which bears upon the so often

discussed question of our allowing phenomena. 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.

In about a week -- new religious ceremonies, new glittering bubbles to amuse the babes

with, and once more 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!

Yours,

K. H.

FOOTNOTES:

1. Those who have not ended their earth rings. (return to text)

2. Literally -- those who will never return -- the seventh round men, etc. (return to text)

3. See back -- (1) of your questions. (return to text)

4. O.T. stands for Occult Truth. -- ED. (return to text)

5. Tibetan: Yuh-Kai. (return to text)

6. This Mara, as you may well think, is the allegorical image of the sphere called the

"Planet of Death" -- the whirlpool whither disappear the lives doomed to destruction. It is

between Kama and Rupa-Lokas that the struggle takes place. (return to text)

7. The Planetary Spirits of our Earth are not of the highest, as you may well imagine --

since, as Subba Row says in his criticism upon Oxley's work that no Eastern Adept would

like to be compared with an angel or a Deva.

See May Theosophist. (return to text).7a. In Abidharma Shastra (Metaphysics) we read: -- "Buddha taught that on the outskirts

of all the Sakwalas, there is a black interval, without Sun or moonlight for him who falls

into it. There is no re-birth from it. It is the cold Hell, the great Naraka." This is Avitchi.

(return to text)

8. I remark that in the second as well as in the first edition of your Occult World the same

misprint appears, and that the word Skandha is spelt Shandba -- on page 130. As it now

stands I am made to express myself in a very original way for a supposed Adept. (return

to text)

9. See the Abhidharma Kosha Vyakhya, the Sutta Pitaka, any Northern Buddhist book, all

of which show Gautama Buddha saying that none of these Skandhas is the soul; since the

body is constantly changing, and that neither man, animal, nor plant is ever the same for

two consecutive days or even minutes. "Mendicants! remember that there is within man

no abiding principle whatever, and that only the learned disciple who acquires wisdom,

in saying 'I am' -- knows what he is saying." (return to text)

10. Alone the Shells and the Elementals are left unhurt, though the morality of the

sensitives can by no means be improved by the intercourse. (return to text)

11. To avoid a fresh surprise and confusion at the news of the fifth keeping company with

the sixth and seventh, please turn to page 3, et sec. [answer to question 5] (return to text)

12. I did not find time. Will send it a day or two later. (return to text).The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 17

[K.H.'s Replies to Mr. Sinnett's queries are printed in bold type. -- ED.]

Received Simla, June, 1882

(1) Some fifth round men have already begun to appear on earth. In what way are they

distinguishable from fourth round men of the seventh earthly incarnation? I suppose they

are in the first incarnation of the fifth round that that a tremendous advance will be

achieved when the fifth round people get to their seventh incarnation.

(1) The natural-born Seers and clairvoyants of Mrs. A. Kingsford's and Mr.

Maitland's types; the great adepts of whatsoever country; the geniuses -- whether in

arts, politics or religious reform. No great physical distinction yet: too early and will

come later on.

Quite so. If you turn to Appendix No. I (1) you will find it explained.

(2) But if a 1st-5th round man devoted himself to occultism and became an adept, would

he escape further earthly incarnations?

(2)No; if we except Buddha -- a sixth round being, as he had run so successfully the

race in his previous incarnations as to outrun even his predecessors. But then such a

man is to be found in a billion of human creatures. He differed from other men as

much in his physical appearance as in spirituality and knowledge. Yet even he

escaped further reincarnations but on this earth; and, when the last of the sixth

round men of the third ring is gone out of this earth, the Great Teacher will have to

get reincarnated on the next planet. Only, and since He sacrificed Nirvanic bliss and

Rest for the salvation of his fellow creatures He will be re -born in the highest -- the

seventh ring of the upper planet. Till then He will overshadow every decimillenium

(let us rather say and add "hasovershadowed already" a chosen individual who

generally overturned the destinies of nations. See Isis, Vol. I, pp. 34 and 35 last and

first para. on the pages).

(3) Is there any essential spiritual difference between a man and a woman, or is sex a

mere accident of each birth -- the ultimate future of the individual furnishing the same

opportunities?

(3) A mere accident -- as you say. Generally a chance work yet guided by individual

Karma, -- moral aptitudes, characteristics and deeds of a previous birth..(4) The majority of the superior classes of civilized countries on earth now, I understand

to be seventh "ring" people (i.e. of the seventh earthly incarnation) of the fourth round.

The Australian aborigines I understand to be of a low ring? which? and are the lower and

inferior classes of civilized countries of various rings or of the ring just below the

seventh. And are all seventh ring people born in the superior classes or may not some be

found among the poor?

(4) Not necessarily. Refinement, polishedness, and brilliant education, in your sense

of these words have very little to do with the course of higher Nature's Law. Take a

seventh ring African or a fifth ring Mongolian and you can educate him -- if taken

from the cradle -- save his physical appearance, and transform him into the most

brilliant and accomplished English lord. Yet, he will still remain, but an outwardly

intellectual parrot. (See Appendix No. 11).

(5) The Old Lady told me that the bulk of the inhabitants of this country are in some

respects less advanced than Europeans though more spiritual. Are they on a lower ring of

the same round -- or does the difference refer to some principle of national cycles which

has nothing to do with individual progress?

(5) Most of the peoples of India belong to the oldest or the earliest branchlet of the

fifth human Race. I have desired M. to end his letter to you with a short summary of

the last scientific theory of your learned Ethnographers and Naturalists, to save

myself work. Read what he writes and then turn to No. III of my Appendix.

What is the explanation of "Ernest" and Eglinton's other guide? Are they elementaries

drawing their conscious vitality from him or elementals masquerading? When "Ernest"

took that sheet of "Pioneer" notepaper how did he contrive to get it without mediumship

at this end?

I can assure you it is not worth your while nowto study the true natures of the

"Ernests" and "Joeys" and "other guides" as unless you become acquainted with

the evolution of the corruptions of elemental dross, and those of the seven principles

in man -- you would ever find yourself at a loss to understand -- what they really

are; there are no written statutes for them, and they can hardly be expected to pay

their friends and admirers the compliment of truth, silence or forbearing. If some

are related to them as some soullessphysical mediums are -- they shall meet. If not --

better leave them alone. They gravitate but to their likes -- the mediums; and their

relation is not made but forced by foolish and sinful phenomena-mongers. They are

both elementaries and elementals -- at best a low, mischievous, degrading jangle.

You want to embrace too much knowledge at once, my dear friend; you cannot

attain at a bound all the mysteries. See however Appendix -- which is in reality a

letter.

I do not know Subba Rao -- who is a pupil of M. At least -- he knows very little of

me. Yet I know, he will neverconsent to come to Simla. But if ordered by Morya will

teach from Madras, i.e., correct the MSS. as M. did, comment upon them, answer.questions, and be very, very useful. He has a perfect reverence and adoration for --

H.P.B.

K. H.

FOOTNOTE:

1. See Letter No. 18. -- ED. (return to text).The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 18

Received Simla, June, 1882.

APPENDIX

(I) Every Spiritual Individuality has a gigantic evolutionary journey to perform a

tremendous gyratory progress to accomplish. First -- at the very beginning of the great

Mahamanvantaric rotation, from first to last of the man-bearing planets, as on each of

them, the monad has to pass through seven successive races of man. From the dumb

offshoot of the ape (the latter strongly differentiating from the now known specimens) up

to the present fifth race, or rather variety, and through two more races, before he has done

with this earth only; and then on to the next, higher and higher still. . . . But we will

confine our attention but to this one. Each of the seven races send seven ramifying

branchlets from the Parent Branch: and through each of these in turn man has to evolute

before he passes on to the next higher race; and that -- seven times. Well may you open

wide your eyes, good friend, and feel puzzled -- it is so. The branchlets typify varying

specimens of humanity -- physically and spiritually -- and no one of us can miss one

single rung of the ladder. With all that there is no reincarnation as taught by the London

Seeress -- Mrs. A.K., as the intervals between the re-births are too immeasurably long to

permit of any such fantastic ideas. Please, bear in mind, that when I say "man," I mean a

human being of our type. There are other and innumerable manvantaric chains of globes

bearing intelligent beings -- both in and out of our solar system -- the crowns or apexes of

evolutionary being in their respective chains, some -- physically and intellectually --

lower, others immeasurably higher than the man of our chain. But beyond mentioning

them we will not speak of these at present.

Through every race then, man has to pass making seven successive entrances and exits

and developing intellect to degrees from the lowest to the highest in succession. In short,

his earth-cycle with its rings and sub-rings is the exact counterpart of the Great Cycle --

only in miniature. Bear in mind again, that the intervals even between these special "race

re-incarnations" are enormous, as even the dullest of the African Bushmen has to reap the

reward of his Karma, equally with his brother Bushman who may be six times more

intelligent.

Your Ethnographers and anthropologists would do well to ever keep in their minds this,

unvarying septenary law which runs throughout the works of nature. From Cuvier -- the

late grand master of Protestant Theology -- whose Bible-stuffed brain made him divide

mankind into but three distinct varieties of races -- down to Blumenbach who divided

them into five -- they were all wrong. Alone Pritchard, who prophetically suggested.seven comes near the right mark. I read in the Pioneer of June 12th forwarded to me by

H.P.B. a letter on the Ape Theory by A.P.W. which contains a most excellent exposition

of the Darwinian hypothesis. The last paragraph page 6 column 1 would be regarded --

barring a few errors -- as a revelation in a millenium or so, were it to be preserved.

Reading the nine lines from line 21 (counting from the bottom) you have a fact of which

few naturalists are yet prepared to accept the proof. The fifth, sixth and seventh races of

the Fifth Round -- each succeeding race evoluting with and keeping pace, so to say with

the "Great Cycle" rounds -- and the fifth race of the fifth round, having to exhibit a

perceptible physical and intellectual as well as moral differentiation towards its fourth

"race" or "earthly incarnation" you are right in saying that a "tremendous advance will be

achieved when the fifth round people get to their seventh incarnation."

(II) Nor has wealth nor poverty, high or low birth any influence upon it, for this is all a

result of their Karma. Neither has -- what you call -- civilization much to do with the

progress. It is the inner man, the spirituality, the illumination of the physical brain by the

light of the spiritual or divine intelligence that is the test. The Australian, the Esquimaux,

the Bushmen, the Veddahs, etc., are all side-shooting branchlets of that Branch which

you call "cave-men" -- the third race (according to your Science -- the second)that

evoluted on the globe. They are the remnants of the seventh ring cave-men, remnants

"that have ceased to grow and are the arrested forms of life doomed to eventual decay in

the struggle of existence" in the words of your correspondent?

See "Isis" Chapter 1, -- " . . . . . the Divine Essence (Purusha) like a luminous arc"

proceeds to form a circle -- the mahamanvantaric chain; and having attained the highest

(or its first starting point) bends back again and returns to earth (the first globe) bringing

a higher type of humanity in its vortex -- "thus seven times. Approaching our earth it

grows more and more shadowy until upon touching ground it becomes as black as night --"

i.e. it is matter outwardly, the Spirit or Purusha being concealed under a quintuple

armour of the first five principles. Now see underlined three lines on page 5 for the word

"mankind" read human races, and for that of "civilization" read Spiritual evolution of that

particular race and you have the truth which had to be concealed at that incipient

tentative stage of the Theosophical Society.

See again pp. 13 last paragraph and 14 first paragraph, and note the underlined lines

about Plato. Then see p. 32 remembering the difference between the Manvantaras as

therein calculated and the MAHAMANVANTARAS (complete seven round between

two Pralayas, -- the four Yugs returning seven times, once for each race. Having done so

far take your pen and calculate. This will make you swear -- but this will not hurt your

Karma much: lip-profanity finds it deaf. Read attentively in this connection (not with the

swearing process but with that of evolution) pp. 301 last line "and now comes a mystery .

. ." and continue on to p. 304. "Isis" was not unveiled but rents sufficiently large were

made to afford flitting glances to be completed by the student's own intuition. In this

curry of quotations from various philosophic and esoteric truths purposely veiled, behold

our doctrine, which is now being partially taught to Europeans for the first time..(III) As said in my answer on your notes, most of the peoples of India -- with the

exception of the Semitic (?) Moguls -- belong to the oldest branchlet of the present fifth

Human race, which was evoluted in Central Asia more than one million of years ago.

Western Science finding good reasons for the theory of human beings having inhabited

Europe 400,000 years before your era -- this cannot so shock you as to prevent your

drinking wine to-night at your dinner. Yet Asia, has as well as Australia, Africa, America

and the most northward regions -- its remnants -- of the fourth -- even of the third race

(cave-men and Iberians). At the same time, we have more of the seventh ring men of the

fourth race than Europe and more of the first ring of the fifth round, as, older than the

European branchlets, our men have naturally come in earlier. Their being "less advanced"

in civilization and refinement trouble their spirituality but very little, Karma being an

animal which remains indifferent to pumps and white kid gloves. Neither your knives nor

forks, operas and drawing-rooms will any more follow you in your onward progress than

will the dead-leaf coloured robes of the British Esthetics prevent the proprietors thereof

and wearers from having been born among the ranks of those, who will be regarded -- do

what they may -- by the forthcoming sixth and seventh round men as flesh-eating and

liquor-drinking "savages" of the "Royal Society Period." It depends on you, to so

immortalize your name, as to force the future higher races to divide our age and call the

sub-division -- the "Pleisto-Sinnettic Period" but this can never be so long as you labour

under the impression that "the purposes we have now in view would be met by

reasonable temperance and self-restraint." Occult Science is a jealous mistress and

allows not a shadow of self-indulgence; and it is "fatal" not only to the ordinary course of

married life but even to flesh and wine drinking. I am afraid that the archaeologists of the

seventh round, when digging out and unearthing the future Pompeii of Punjab -- Simla,

one day, instead of finding the precious relics of the Theosophical "Eclectic," will fish

out but some petrified or vitreous remains of the "Sumptuary allowance." Such is the

latest prophecy current at Tzigadze.

And now to the last question. Well, as I say, the "guides" are both elementals and

elementaries and not even a decent "half and half" but the very froth in the mug of the

mediumistic beer. The several "privations" of such sheets of notepaper were evoluted

during E's stay in Calcutta in Mrs. G's atmosphere -- since she frequently received letters

from you. It was then an easy matter for the creatures in following E's unconscious desire

to attract other disintegrated particles from your box, so as to form a double. He is a

strong medium, and were it not for an inherent good nature and other good qualities,

strongly counteracted by vanity, sloth, selfishness, greediness for money and with other

qualities of modern civilization a total absence of will, be would make a superb Dugpa

yet, as I said he is "a good fellow" every inch of him; naturally truthful, under control --

the reverse. I would if I could save him from. . . .

NOTE. -- The rest of the original letter is missing. It is in K.H.'s hand

writing. -- ED..The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 19

[Fragments in K.H.'s writing. -- ED.]

Attached to Proofs of Letter on Theosophy. Received August 12th, 1882.

Yes; verily known and as confidently affirmed by the adepts from whom --

"No curtain hides the spheres Elysian,

Nor these poor shells of half transparent dust;

For all that blinds the spirit's vision

Is pride and hate and lust."

(Not for publication)

Exceptional cases, my friend. Suicides can and generally do, but not so with the others.

The good and pure sleep a quiet blissful sleep, full of happy visions of earth-life and have

no consciousness of being already for ever beyond that life. Those who were neither good

nor bad, will sleep a dreamless, still a quiet sleep; while the wicked will in proportion to

their grossness suffer the pangs of a nightmare lasting years: their thoughts become living

things, their wicked passions -- real substance, and they receive back on their heads all

the misery they have heaped upon others. Reality and fact if described would yield a far

more terrible Inferno than even Dante had imagined!.The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 20a

[The original letter of A.O.H. to K.H. has some passages numbered and

underlined with blue pencil by K.H. These are printed in bold type. The

numbers refer to K.H.'s replies, for which see post Letter No. 20c. -- ED.]

Received August, 1882.

10[X]

My dear Master,

In speaking of Fragments No. III of which you will receive proofs soon, I said it was far

from satisfactory though I had done my best.

It was necessary to advance the doctrine of the Society another stage, so as gradually to

open the eyes of the spiritualists -- so I introduced as the most pressing matter the Suicide

etc. view given in your last letter to S.

Well it is this that seems to me most unsatisfactory and it will lead to anumber of

questions that I shall feel puzzled to reply to.

Our first doctrine is that the majority of objective phenomena were due to shells. 1 and

2 principled shells, i.e. principles entirely separated from their sixth and seventh

principles.

But as a further (1) development we admit that there are some spirits, i.e. 5th and 4th

principles not wholly dissevered from their sixth and seventh which also may be potent in

the seance room. These are the spirits of suicides and the victims of accident or violence.

Here the doctrine is that each particular wave of life must run on to its appointed shore

and with the exception of the very good, that all spirits prematurely divorced from the

lower principles, must remain on earth, until the foredestined hour of what would have

been the natural death strikes.

Now this is all very well but this being so, it is clear that in opposition to our former

doctrine, shells will be few and spirits many (2).

For what difference can there be to take the case of suicides, whether these be conscious

or unconscious, whether the man blows his brains out, or only drinks or womanizes

himself to death, or kills himself by over-study? In each case equally the normal natural.hour of death is anticipated and a spirit and not a shell the result -- or again what

difference does it make whether a man is hung for murder, killed in battle, in a railway

train or a powder explosion, or drowned or burnt to death, or knocked over by cholera or

plague, or jungle fever or any of the other thousand and one epidemic diseases of which

the seeds were not ab initio, in his constitution, but were introduced therein in

consequence of his happening to visit a particular locality or undergo a given experience,

both of which he might have avoided? Equally in all cases the normal death hour is

anticipated and a spirit instead of a shell the result.

In England it is calculated that not 15% of the population reach their normal death period

-- and what with fevers and famines and their sequeloe, I fear the percentage is not much

larger here even -- where the people are mostly vegetarian and as a rule live under less

unfavourable sanitary conditions.

So then the great bulk of all the physical phenomena of spiritualists ought apparently to

be due to these spirits and not to shells. I should be glad to have further information on

this point.

There is a second point (3) very often as I understand the spirits of very fair average good

people dying natural deaths, remain some time in the earth's atmosphere -- from a few

days to a few years -- why cannot such as these communicate? And if they can this is a

most important point that should not have been overlooked.

(4) And thirdly it is a fact that thousands of spirits do appear in pure circles and teach the

highest morality and moreover tell very closely the truths as to the unseen world (witness

Alan Kardec's books pages on pages of which are identical with what you yourself teach)

and it is unreasonable to suppose that such are either shells or bad spirits. But you have

not given us any opening for any large number of pure high spirits -- and until the whole

theory is properly set forth and due place made for these which seem to me a thoroughly

well established fact, you will never win over the spiritualists. I dare say it is the old story

-- only part of the truth being told to us and the rest reserved -- if so it is merely cutting

the Society's throat. Better to tell the outside world nothing -- than to tell them half truths

the incompleteness of which they detect at once, the result being a contemptuous

rejection of what is truth and though they cannot accept it in this fragmentary state.

Yours affectionately,

A. O. Hume.

The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 20b.[Letter from Mr. Sinnett to H.P.B. on the backs of the pages of which is

part of a long letter from K.H. (No. 20c) re queries of Hume's. The

passages in bold type have been underlined in blue by K.H. -- ED.]

Received August 1882.

Simla, July 25th.

My Dear Old Lady,

I began to try to answer N.D.K.'s letter at once so that if K.H. really meant the note to

appear in this immediately "next" appearing Theosophist for August it might just be in

time. But I soon got into a tangle. Of course we have received no information that

distinctly covers the question now raised, though I suppose we ought to be able to

combine bits into an answer. The difficulty turns on giving the real explanation of

Eliphas Levi's enigma in your note in the October Theosophist.

If he refers to the fate of this, at present existing race of mankind his statement that the

intermediate majority of Egos are ejected from nature or annihilated, would be in direct

conflict with K.H.'s teaching. ** They do not die without remembrance, if they retain

remembrance in Devachan and again recover remembrance (even of past personalities as

of a book's pages) at the period of full individual consciousness preceding that of

absolute consciousness in Pari-Nirvana.

But it occurred to me that E.L. may have been dealing with humanity as a whole, not

merely with the fourth round men. Great numbers of fifth round personalities are

destined to perish I understand, and these might be his intermediate useless portion

of mankind. But then the individual spiritual monads, as I understand the matter, do not

perish whatever happens, and if a monad reaches the fifth round with all his previous

personalities preserved in the pages of his book awaiting future perusal, he would not be

ejected and annihilated because some of his fifthround pages were "unfit for publication."

So again there is a difficulty in reconciling the two statements.

X. But again is it conceivable that a spiritual monad though surviving the rejection of its

third and fourth round pages, cannot survive the rejection of fifth and sixth round pages.

That failure to lead good lives in these rounds means the annihilation of the whole

individual who will never then get to the seventh round at all.

But on the other hand if that were so the Eliphas Levi case would not be met by such a

hypothesis, for long before then the individuals who had become co-workers with

nature for evil would have been themselves annihilated by the obscuration of the

planet X. between the fifth and sixth rounds -- if not by the obscuration between the

fourth and the fifth, for to every round there is one obscuration we are told. (5) There is

another difficulty here because some fifth rounders being here already it is not clear when

the obscuration comes on. Will it be behind the avant couriers of the fifth round, who.will not count as commencing the fifth, that epoch only really beginning after the existing

race has totally decayed out -- but this idea will not work.

Having got so far in my reflections yesterday, I went up to Hume to see if he could make

out the puzzle and so enable me to write what was wanted for this post. But on looking

into it and looking back to the October Theosophist we came to the conclusion that the

only possible explanation was that the October Theosophist note was utterly wrong and

totally at variance with all our later teaching. Is that really the solution? I do not think so

or K.H. would not have set me to reconcile the two.

But you will see that at present, with the best will in the world I am utterly unable to do

the job set me, and if my dear Guardian and Master will kindly look at these remarks he

will see the dilemma in which I am placed.

And then in the way which will be the least trouble to himself either through you or

directly he will perhaps indicate the line which the required explanation ought to take.

Manifestly it cannot be done for the August number, but I am inclined to believe he never

intended this as the time is now so short.

We all feel so sorry for you, over-worked amid the heat and the flies. When you have got

the August number off your hands you might perhaps be able to take flight for here, and

get a little rest amongst us. You know how glad at any time we should be to see you.

Meanwhile my own individual plans are a little uncertain. I may have to return to

Allahabad, in order to leave Hensman free to go as special correspondent to Egypt. I am

fighting my proprietors tooth and nail to avert this result -- but for a few days still the

issue of the struggle will be uncertain.

Ever Yours,

A. P. S.

P.S. -- As you may want to print the letter in this number, I return it herewith, but hope

that this may not be the case and that you will send it me back again so that I may duly

perform my little task with the help of a few words as to the line to be followed.

{The articles mentioned were published in the September Theosophist.}.The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 20c

Received August, 1882.

**Except in so far, that he constantly uses the terms "God" and "Christ" which taken in

their esoteric sense simply mean "Good" -- in its dual aspect of the abstract and the

concrete and nothing more dogmatic, Eliphas Levi is not in any direct conflict with our

teachings. It is again a straw blown out of a hay-stack and accused by the wind to belong

to a hay-rick. Most of those, whom you may call, if you like, candidates for Deva Chan --

die and are reborn in the Kama-Loka "without remembrance"; though (and just because)

they do get some of it back in the Deva-Chan. Nor can we call it a full, but only a partial

remembrance. You would hardly call "remembrance" a dream of yours; some particular

scene or scenes, within whose narrow limits you would find enclosed a few persons --

those whom you loved best, with an undying love, that holy feeling that alone survives,

and -- not the slightest recollection of any other events or scenes? Love and Hatred are

the only immortal feelings, the only survivors from the wreck of Ye-damma, or the

phenomenal world. Imagine yourself then, in Deva-Chan with those you may have loved

with such immortal love; with the familiar, shadowy scenes connected with them for a

background and -- a perfect blank for everything else relating to your interior, social,

political, literary and social life. And then, in the face of that spiritual, purely cogitative

existence, of that unalloyed felicity which, in proportion with the intensity of the feelings

that created it, last from a few to several thousand years, -- call it the "personal

remembrance of A. P. Sinnett" -- if you can. Dreadfully monotonous! -- you may think. --

Not in the least -- I answer. Have you experienced monotony during -- say -- that moment

which you considered then and now so consider it -- as the moment of the highest bliss

you have ever felt? -- Of course not. -- Well no more will you experience it there, in that

passage through the Eternity in which a million of years is no longer than a second.

There, where there is no consciousness of an external world there can be no discernment

to mark differences, hence, -- no perception of contrasts of monotony or variety; nothing

in short, outside that immortal feeling of love and sympathetic attraction whose seeds are

planted in the fifth, whose plants blossom luxuriantly in and around the fourth, but whose

roots have to penetrate deep into the sixth principle, if it would survive the lower groups.

(And now I propose to kill two birds with one stone -- to answer your and Mr. Hume's

questions at the same time) -- remember, both, that we create ourselves our devachan as

our avitchi while yet on earth, and mostly during the latter days and even moments of our

intellectual, sentient lives. That feeling which is the strongest in us at that supreme hour;

when, as in a dream, the events of a long life, to their minutest details, are marshalled in

the greatest order in a few seconds in our vision (1) -- that feeling will become the

fashioner of our bliss or woe, the life principle of our future existence. In the latter we

have no substantial being, but only a present and momentary existence, -- whose duration.has no bearing upon, as no effect, or relation to its being -- which as every other effect of

a transitory cause will be as fleeting, and in its turn will vanish and cease to be. The real

full remembrance of our lives will come but at the end of the minor cycle -- not before. In

Kama Loka those who retain their remembrance, will not enjoy it at the supreme hour of

recollection. -- Those who know they are dead in their physical body -- can only be either

adepts or -- sorcerers; and these two are the exceptions to the general rule. Both having

been "co-workers with nature," the former for good, the latter -- for bad, in her work of

creation and in that of destruction, they are the only ones who may be called immortal --

in the Kabalistic and the esoteric sense of course. Complete or true immortality, -- which

means an unlimited sentient existence, can have no breaks and stoppages, no arrest of

Self-consciousness. And even the shells of those good men whose page will not be found

missing in the great Book of Lives at the threshold of the Great Nirvana, even they will

regain their remembrance and an appearance of Self-consciousness, only after the sixth

and seventh principles with the essence of the 5th (the latter having to furnish the

material for even that partial recollection of personality which is necessary for the object

in Deva Chan) -- have gone to their gestation period, not before. Even in the case of

suicides and those who have perished by violent death, even in their case, consciousness

requires a certain time to establish its new centre of gravity, and evolve, as Sir W.

Hamilton would have it -- its "perception proper" henceforth to remain distinct from

"sensation proper." Thus, when man dies, his "Soul" (fifth prin.) becomes unconscious

and loses all remembrance of things internal as well as external. Whether his stay in

Kama Loka has to last but a few moments, hours, days, weeks, months or years; whether

he died a natural or a violent death; whether it occurred in his young or old age, and,

whether the Ego was good, bad, or indifferent, -- his consciousness leaves him as

suddenly as the flame leaves the wick, when blown out. When life has retired from the

last particle in the brain matter, his perceptive faculties become extinct forever, his

spiritual powers of cogitation and volition -- (all those faculties in short, which are

neither inherent in, nor acquirable by organic matter) -- for the time being. His Mayavi

rupa may be often thrown into objectivity, as in the cases of apparitions after death; but,

unless it is projected with the knowledge of (whether latent or potential), or, owing to the

intensity of the desire to see or appear to someone, shooting through the dying brain, the

apparition will be simply -- automatical; it will not be due to any sympathetic attraction,

or to any act of volition, and no more than the reflection of a person passing

unconsciously near a mirror, is due to the desire of the latter.

Having thus explained the position, I will sum up and ask again why it should be

maintained that what is given by Eliphas Levi and expounded by H.P.B., is "in direct

conflict" with my teaching? E.L. is an Occultist, and a Kabalist, and writing for those

who are supposed to know the rudiments of the Kabalistic tenets, uses the peculiar

phraseology of his doctrine, and H.P.B. follows suit. The only omission she was guilty of,

was not to add the word "Western" between the two words "Occult" and doctrine (see

third line of Editor's note).She is a fanatic in her way, and is unable to write with

anything like system and calmness, or to remember that the general public needs all the

lucid explanations that to her may seem superfluous. And, as you are sure to remark --

"but this is also our case; and you too seem to forget it," -- I will give you a few more

explanations. As remarked on the margin of the October Theosophist -- the word."immortality" has for the initiates and occultists quite a different meaning. We call

"immortal" but the one Life in its universal collectivity and entire or Absolute

Abstraction; that which has neither beginning nor end, nor any break in its continuity.

Does the term apply to anything else? Certainly it does not. Therefore the earliest

Chaldeans had several prefixes to the word "immortality," one of which is the Greek,

rarely-used term -- panaeonic immortality, i.e. beginning with the manvantara and

ending with the pralaya of our Solar Universe. It lasts the aeon, or "period" of our pan or

"all nature." Immortal then is he, in the panaeonic immortality whose distinct

consciousness and perception of Self under whatever form -- undergoes no disjunction at

any time not for one second, during the period of his Egoship. Those periods are several

in number, each having its distinct name in the secret doctrines of the Chaldeans, Greeks,

Egyptians and Aryans, and, were they but amenable to translation, -- which they are not,

at least so long as the idea involved remains inconceivable to the Western mind -- I could

give them to you. Suffice for you, for the present to know, that a man, an Ego like yours

or mine, may be immortal from one to the other Round. Let us say I begin my

immortality at the present fourth Round, i.e., having become a full adept (which

unhappily I am not) I arrest the hand of Death at will, and when finally obliged to submit

to it, my knowledge of the secrets of nature puts me in a position to retain my

consciousness and distinct perception of Self as an object to my own reflective

consciousness and cognition; and thus avoiding all such dismemberments of principles,

that as a rule take place after the physical death of average humanity, I remain as

Koothoomi in my Ego throughout the whole series of births and lives across the seven

worlds and Arupa-lokas until finally I land again on this earth among the fifth race men

of the full fifth Round beings. I would have been, in such a case -- "immortal" for an

inconceivable (to you) long period, embracing many milliards of years. And yet am "I"

truly immortal for all that? Unless I make the same efforts as I do now, to secure for

myself another such furlough from Nature's Law, Koothoomi will vanish and may

become a Mr. Smith or an innocent Babu, when his leave expires. There are men who

become such mighty beings, there are men among us who may become immortal during

the remainder of the Rounds, and then take their appointed place among the highest

Chohans, the Planetary conscious "Ego-Spirits." Of course the Monad "never perishes

whatever happens," but Eliphas speaks of the personal not of the Spiritual Egos, and you

have fallen into the same mistake (and very naturally too) as C.C.M.; though I must

confess the passage in Isis was very clumsily expressed, as I had already remarked to

you, about this same paragraph in one of my letters long ago. I had to "exercise my

ingenuity" over it -- as the Yankees express it, but, succeeded in mending the hole, I

believe, -- as I will have to many times more, I am afraid, before we have done with Isis.

It really ought to be re-written for the sake of the family honour.

X It is certainly inconceivable, therefore, there is no mortal use to discuss the subject.

X You misconceived the teaching, because you were not aware of what you are now told:

(a) who are the true co-workers with nature; and (b) that it is by no means all the evil co-workers,

who drop into the eighth sphere and are annihilated. (2).The potency for evil is as great in man -- aye -- greater -- than the potentiality for good.

An exception to the rule of nature, that exception, which in the case of adepts and

sorcerers becomes in its turn a rule, has again its own exceptions. Read carefully the

passage that C.C.M. left unquoted -- on pp. 352-353, Isis Volume I, Para. 3. Again she

omits to distinctly state that the case mentioned relates but to those powerful sorcerers

whose co-partnership with nature for evil affords to them the means of forcing her hand,

and thus accord them also panaeonic immortality. But oh, what kind of immortality, and

how preferable is annihilation to their lives! Don't you see that everything you find in Isis

is delineated, hardly sketched -- nothing completed or fully revealed. Well the time has

come, but where are the workers for such a tremendous task?

Says Mr. Hume (see affixed letter (3) marked passages -- 10 [X] and 1, 2, 3). And now

when you have read the objections to that most unsatisfactory doctrine -- as Mr. Hume

calls it -- a doctrine which you had to learn first as a whole, before proceeding to study it

in parts, -- at the risk of satisfying you no better, I will proceed to explain the latter.

(1) Although not "wholly dissevered from their sixth and seventh principles" and quite

"potent" in the seance room, nevertheless to the day when they would have died a natural

death, they are separated from the higher principles by a gulf. The sixth and seventh

remain passive and negative, whereas, in cases of accidental death the higher and the

lower groups mutually attract each other. In cases of good and innocent Egos, moreover,

the latter gravitates irresistibly toward the sixth and seventh, and thus -- either slumbers

surrounded by happy dreams, or, sleeps a dreamless profound sleep until the hour strikes.

With a little reflection, and an eye to eternal justice and fitness of things, you will see

why. The victim whether good or bad is irresponsible for his death, even if his death

were due to some action in a previous life or an antecedent birth; was an act, in short, of

the Law of Retribution, still, it was not the direct result of an act deliberately committed

by the personal Ego of that life during which he happened to be killed. Had he been

allowed to live longer he may have atoned for his antecedent sins still more effectually:

and even now, the Ego having been made to pay off the debt of his maker (the previous

Ego) is free from the blows of retributive justice. The Dhyan Chohans who have no hand

in the guidance of the living human Ego, protect the helpless victim when it is violently

thrust out of its element into a new one, before it is matured and made fit and ready for it.

We tell you what we know, for we are made to learn it through personal experience. You

know what I mean and I CAN SAY NO MORE! Yes; the victims whether good or bad

sleep, to awake but at the hour of the last Judgment, which is that hour of the supreme

struggle between the sixth and seventh, and the fifth and fourth at the threshold of the

gestation state. And even after that, when the sixth and seventh carrying off a portion of

the fifth have gone into their Akasic Samadhi, even then it may happen that the spiritual

spoil from the fifth will prove too weak to be reborn in Deva-Chan; in which case it will

there and then reclothe itself in a new body, the subjective "Being" created from the

Karma of the victim (or no-victim, as the case may be) and enter upon a new earth-existence

whether upon this or any other planet. In no case then, -- with the exception of

suicides and shells, is there any possibility for any other to be attracted to a seance room.

And it is clear that "this teaching is not in opposition to our former doctrine" and that

while "shells" will be many, -- Spirits very few..(2) There is a great difference in our humble opinion. We, who look at it from a stand-point

which would prove very unacceptable to Life Insurance Companies, say, that there

are very few if any of the men who indulge in the above enumerated vices, who feel

perfectly sure that such a course of action will lead them eventually to premature death.

Such is the penalty of Maya. The "vices" will not escape their punishment; but it is the

cause not the effect that will be punished, especially an unforeseen though probable

effect. As well call a suicide a man who meets his death in a storm at sea, as one who

kills himself with "over-study." Water is liable to drown a man, and too much brain-work

to produce a softening of the brain which may carry him away. In such a case no one

ought to cross the Kalapani nor even to take a bath for fear of getting faint in it and

drowned (for we all know of such cases;) nor should a man do his duty, least of all

sacrifice himself for even a laudable and highly-beneficent cause, as many of us --

(H.P.B. for one) -- do. Would Mr. Hume call her a suicide were she to drop down dead

over her present work? Motive is everything and man is punished in a case of direct

responsibility, never otherwise. In the victim's case the natural hour of death was

anticipated accidentally, while in that of the suicide, death is brought on voluntarily and

with a full and deliberate knowledge of its immediate consequences. Thus a man who

causes his death in a fit of temporary insanity is not a felo de se to the great grief and

often trouble of the Life Insurance Companies. Nor is he left a prey to the temptations of

the Kama Loka but falls asleep like any other victim. A Guiteau will not remain in the

earth's atmosphere with his higher principles over him -- inactive and paralysed, still

there. Guiteau is gone into a state during the period of which, he will be ever firing at his

President, thereby tossing into confusion and shuffling the destinies of millions of

persons; where he will be ever tried and ever hung. Bathing in the reflections of his deeds

and thoughts -- especially those he indulged in on the scaffold, . . . . . . . . . . . . . . . . . . . .

[Two lines in original have been deleted here. -- ED.] his fate. As for those who were

"knoched over by cholera, or plague, or jungle fever" they could not have succumbed had

they not the germs for the development of such diseases in them from birth.

"So then, the great bulk of the physical phenomena of Spiritualists" my dear brother, are

not "due to these Spirits" but indeed -- to "shells."

(3) "The Spirits of very fair average good people dying natural deaths remain . . . in the

earth's atmosphere from a few days to a few years," the period depending on their

readiness to meet their -- creature not their creator; a very abstruse subject you will learn

later on, when you too are more prepared. But why should they "communicate"? Do

those you love communicate with you during their sleep objectively? Your Spirits, in

hours of danger, or intense sympathy, vibrating on the same current of thought -- which

in such cases, creates a kind of telegraphic spiritual wires between your two bodies --

may meet and mutually impress your memories; but then you are living, not dead bodies.

But how can an unconscious 5th principle (see supra) impress or communicate with a

living organism, unless it has already become a shell? If, for certain reasons they remain

in such a state of lethargy for several years, the spirits of the living may ascend to them,

as you were already told; and this may take place still easier than in Deva Chan, where

the Spirit is too much engrossed in his personal bliss to pay much attention to an

intruding element. I say -- they cannot..(4) I am sorry to contradict your statement. I know of no "thousands of spirits" who do

appear in circles -- and moreover positively do not know of one "perfectly pure circle" --

and "teach the highest morality." I hope I may not be classed with slanderers in addition

to other names lately bestowed upon me, but truth compels me to declare that Allan

Kardec was not quite immaculate during his lifetime, nor has become a very pure Spirit

since. As to teaching the "highest morality," we have a Dugpa-Shammar not far from

where I am residing. Quite a remarkable man. Not very powerful as a sorcerer but

excessively so, as a drunkard, a thief, a liar, and -- an orator. In this latter role he could

give points to and beat Messrs. Gladstone, Bradlaugh, and even the Rev. H. W. Beacher --

than whom, there is no more eloquent preacher of morality, and no greater breaker of

his Lord's Commandments in the U.S.A. This Shapa-tung Lama, when thirsty, can make

an enormous audience of "yellow-cap" laymen weep all their yearly supply of tears, with

the narrative of his repentance and suffering in the morning, and then get drunk in the

evening and rob the whole village by mesmerising them into a dead sleep. Preaching and

teaching morality with an end in view proves very little. Read "J.P.T.'s" article in Light

and what I say will be corroborated.

(To A.P.S. (5).) The "obscuration" comes on only when the last man of whatever Round

has passed into the sphere of effects. Nature is too well, too mathematically adjusted to

cause mistakes to happen in the exercise of her functions. The obscuration of the planet

on which are now evoluting the races of the fifth Round men -- will, of course "be behind

the few avant couriers" who are now here. But before that time comes we will have to

part, to meet no more, as the Editor of the Pioneer and his humble correspondent.

And now having shewn that the October Number of the Theosophist was not utterly

wrong, nor was it at "variance with the later teaching," may K.H. set you to "reconcile the

two"?

To reconcile you still more with Eliphas, I will send you a number of his MSS. -- that

have never been published, in a large, clear, beautiful handwriting with my comments all

through. Nothing better than that can give you a key to Kabalistic puzzles.

I have to write to Mr. Hume this week; to give him consolation, and to show, that unless

he has a strong desire to live, he need not trouble himself about Deva-Chan. Unless a

man loves well or hates as well, he will be neither in Deva-Chan nor in Avitchi. "Nature

spews the luke-warm out of her mouth" means only that she annihilates their personal

Egos (not the shells, nor yet the sixth principle) in the Kama Loka and the Deva-Chan.

This does not prevent them from being immediately reborn -- and, if their lives were not

very very bad, -- there is no reason why the eternal Monad should not find the page of

that life intact in the Book of Life.

K. H.

FOOTNOTES:.1. That vision takes place when a person is already proclaimed dead. The brain is the last

organ that dies. (return to text)

2. Annihilated suddenly as human Egos and personalities, lasting in that world of pure

matter under various material forms an inconceivable length of time before they can

return to primeval matter. (return to text)

3. See ante Letter No. 20a. -- ED. (return to text).The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 22

[Transcribed from a copy in Mr. Sinnett's handwriting. -- ED.]

Extract from Letter by K.H. to Hume. Received for my perusal towards

the end of season 1882. (A.P.S.)

Did it ever strike you, -- and now from the standpoint of your Western science and the

suggestion of your own Ego which has already seized up the essentials of every truth,

prepare to deride the erroneous idea -- did you ever suspect that Universal, like finite,

human mind might have two attributes, or a dual power -- one the voluntary and

conscious, and the other the involuntary and unconscious or the mechanical power. To

reconcile the difficulty of many theistic and anti-theistic propositions, both these powers

are a philosophical necessity. The possibility of the first or the voluntary and conscious

attribute in reference to the infinite mind, notwithstanding the assertions of all the Egos

throughout the living world -- will remain for ever a mere hypothesis, whereas in the

finite mind it is a scientific and demonstrated fact. The highest Planetary Spirit is as

ignorant of the first as we are, and the hypothesis will remain one even in Nirvana, as it is

a mere inferential possibility, whether there or here.

Take the human mind in connexion with the body. Man has two distinct physical brains;

the cerebrum with its two hemispheres at the frontal part of the head -- the source of the

voluntary nerves; and the cerebellum, situated at the back portion of the skull -- the

fountain of the involuntary nerves which are the agents of the unconscious or mechanical

powers of the mind to act through. And weak and uncertain as may be the control of man

over his involuntary, such as the blood circulation, the throbbings of the heart and

respiration, especially during sleep -- yet how far more powerful, how much more

potential appears man as master and ruler over the blind molecular motion -- the laws

which govern his body (a proof of this being afforded by the phenomenal powers of the

Adept and even the common Yogi) than that which you will call God, shows over the

immutable laws of Nature. Contrary in that to the finite, the "infinite mind," which we

name so but for argument's sake, for we call it the infinite FORCE -- exhibits but the

functions of its cerebellum, the existence of its supposed cerebrum being admitted as

above stated, but on the inferential hypothesis deduced from the Kabalistic theory

(correct in every other relation) of the Macrocosm being the prototype of the Microcosm.

So far as we know the corroboration of it by modern science receiving but little

consideration -- so far as the highest Planetary Spirits have ascertained (who remember

well have the same relations with the trans-cosmical world, penetrating behind the

primitive veil of cosmic matter as we have to go behind the veil of this, our gross

physical world --) the infinite mind displays to them as to us no more than the regular.unconscious throbbings of the eternal and universal pulse of Nature, throughout the

myriads of worlds within as without the primitive veil of our solar system.

So far -- WE KNOW. Within and to the utmost limit, to the very edge of the cosmic veil

we know the fact to be correct -- owing to personal experience; for the information

gathered as to what takes place beyond -- we are indebted to the Planetary Spirits, to our

blessed Lord Buddha. This of course may be regarded as second-hand information. There

are those who rather than to yield to the evidence of fact will prefer regarding even the

planetary gods as "erring" disembodied philosophers if not actually liars. Be it so.

Everyone is master of his own wisdom -- says a Tibetan proverb and he is at liberty either

to honour or degrade his slave --. However I will go on for the benefit of those who may

yet seize my explanation of the problem and understand the nature of the solution.

It is the peculiar faculty of the involuntary power of the infinite mind -- which no one

could ever think of calling God, -- to be eternally evolving subjective matter into

objective atoms (you will please remember that these two adjectives are used but in a

relative sense) or cosmic matter to be later on developed into form. And it is likewise that

same involuntary mechanical power that we see so intensely active in all the fixed laws

of nature -- which governs and controls what is called the Universe or the Cosmos. There

are some modern philosophers who would prove the existence of a Creator from motion.

We say and affirm that that motion -- the universal perpetual motion which never ceases

never slackens nor increases its speed not even during the interludes between the

pralayas, or "nights of Brahma" but goes on like a mill set in motion, whether it has

anything to grind or not (for the pralaya means the temporary loss of every form, but by

no means the destruction of cosmic matter which is eternal) -- we say this perpetual

motion is the only eternal and uncreated Deity we are able to recognise. To regard God as

an intelligent spirit, and accept at the same time his absolute immateriality is to conceive

of a nonentity, a blank void; to regard God as a Being, an Ego and to place his

intelligence under a bushel for some mysterious reasons -- is a most consummate

nonsense; to endow him with intelligence in the face of blind brutal Evil is to make of

him a fiend -- a most rascally God. A Being however gigantic, occupying space and

having length breadth and thickness is most certainly the Mosaic deity; "No-being" and a

mere principle lands you directly in the Buddhistic atheism, or the Vedantic primitive

Acosmism. What lies beyond and outside the worlds of form, and being, in worlds and

spheres in their most spiritualized state -- (and you will perhaps oblige us by telling us

where that beyond can be, since the Universe is infinite and limitless) is useless for

anyone to search after since even Planetary Spirits have no knowledge or perception of it.

If our greatest adepts and Bodhisatvas have never penetrated themselves beyond our solar

system, -- and the idea seems to suit your preconceived theistic theory wonderfully, my

respected Brother -- they still know of the existence of other such solar systems, with as

mathematical a certainty as any western astronomer knows of the existence of invisible

stars which he can never approach or explore. But of that which lies within the worlds

and systems, not in the trans-infinitude -- (a queer expression to use) -- but in the cis-infinitude

rather, in the state of the purest and inconceivable immateriality, no one ever

knew or will ever tell, hence it is something non-existent for the universe. You are at.liberty to place in this eternal vacuum the intellectual or voluntary powers of your deity --

if you can conceive of such a thing.

Meanwhile we may say that it is motion that governs the laws of nature; and that it

governs them as the mechanical impulse given to running water which will propel them

either in a direct line or along hundreds of side furrows they may happen to meet on their

way and whether those furrows are natural grooves or channels prepared artificially by

the hand of man. And we maintain that wherever there is life and being, and in however

much spiritualized a form, there is no room for moral government, much less for a moral

Governor -- a Being which at the same time has no form nor occupies space! Verily if

light shineth in darkness, and darkness comprehends it not, it is because such is the

natural law, but how more suggestive and pregnant with meaning for one who knows, to

say that light can still less comprehend darkness, nor ever know it since it kills wherever

it penetrates and annihilates it instantly. Pure yet a volitional Spirit is an absurdity for

volitional mind. The result of organism cannot exist independently of an organized brain,

and an organized brain made out of nihil is a still greater fallacy. If you ask me "Whence

then the immutable laws? -- laws cannot make themselves" -- then in my turn I will ask

you -- and whence their supposed Creator? -- a creator cannot create or make himself. If

the brain did not make itself, for this would be affirming that brain acted before it existed,

how could intelligence, the result of an organized brain, act before its creator was made.

All this reminds one of wrangling for seniorship. If our doctrines clash too much with

your theories then we can easily give up the subject and talk of something else. Study the

laws and doctrines of the Nepaulese Swabhavikas, the principal Buddhist philosophical

school in India, and you will find them the most learned as the most scientifically logical

wranglers in the world. Their plastic, invisible, eternal, omnipresent and unconscious

Swabhavat is Force or Motion ever generating its electricity which is life.

Yes: there is a force as limitless as thought, as potent as boundless will, as subtile as the

essence of life so inconceivably awful in its rending force as to convulse the universe to

its centre would it but be used as a lever, but this Force is not God, since there are men

who have learned the secret of subjecting it to their will when necessary. Look around

you and see the myriad manifestations of life, so infinitely multiform; of life, of motion,

of change. What caused these? From what inexhaustible source came they, by what

agency? Out of the invisible and subjective they have entered our little area of the visible

and objective. Children of Akasa, concrete evolutions from the ether, it was force which

brought them into perceptibility and Force will in time remove them from the sight of

man. Why should this plant in your garden to the right, have been produced with such a

shape and that other one to the left with one totally dissimilar? Are these not the result of

varying action of Force -- unlike correlations? Given a perfect monotony of activities

throughout the world, and we would have a complete identity of forms, colours, shapes

and properties throughout all the kingdoms of nature. It is the motion with its resulting

conflict, neutralization, equilibration, correlation, to which is due the infinite variety

which prevails. You speak of an intelligent and good -- (the attribute is rather

unfortunately chosen) -- Father, a moral guide and governor of the universe and man. A

certain condition of things exists around us which we call normal. Under this nothing can.occur which transcends our every-day experience "God's immutable laws." But suppose

we change this condition and have the best of him without whom even a hair of your

head will not fall, as they tell you in the West. A current of air brings to me from the lake

near which, with my fingers half frozen I now write to you this letter -- I change by a

certain combination of electrical magnetic odyllic or other influences the current of air

which benumbs my fingers into a warmer breeze; I have thwarted the intention of the

Almighty, and dethroned him at my will! I can do that, or when I do not want Nature to

produce strange and too visible phenomena, I force my nature-seeing, nature-influencing

self within me, to suddenly awake to new perceptions and feelings and thus am my own

Creator and ruler.

But do you think that you are right when saying that "the laws arise." Immutable laws

cannot arise, since they are eternal and uncreated, propelled in the Eternity and that God

himself if such a thing existed, could never have the power of stopping them. And when

did I say that these laws were fortuitous per se. I meant their blind correlations, never the

laws, or rather the law -- since we recognise but one law in the Universe, the law of

harmony, of perfect EQUILIBRIUM. Then for a man endowed with so subtle a logic, and

such a fine comprehension of the value of ideas in general and that of words especially --

for a man so accurate as you generally are to make tirades upon an "all wise, powerful

and love-ful God" seems to say at least strange. I do not protest at all as you seem to

think against your theism, or a belief in an abstract ideal of some kind, but I cannot help

asking you, how do you or how can you know that your God is all wise, omnipotent and

love-ful, when everything in nature, physical and moral, proves such a being, if he does

exist to be quite the reverse of all you say of him? Strange delusion and one which seems

to overpower your very intellect.

The difficulty of explaining the fact that "unintelligent Forces can give rise to highly

intelligent beings like ourselves," is covered by the eternal progression of cycles, and the

process of evolution ever perfecting its work as it goes along. Not believing in cycles, it

is unnecessary for you to learn that which will create but a new pretext for you, my dear

Brother, to combat the theory and argue upon it ad infinitum. Nor did I ever become

guilty of the heresy I am accused of -- in reference to spirit and matter. The conception of

matter and spirit as entirely distinct, and both eternal could certainly never have entered

my head, however little I may know of them, for it is one of the elementary and

fundamental doctrines of Occultism that the two are one, and are distinct but in their

respective manifestations, and only in the limited perceptions of the world of senses. Far

from "lacking philosophical breadth" then, our doctrines show, but one principle in

nature, -- spirit-matter or matter-spirit, the third the ultimate Absolute or the quintessence

of the two, -- if I may be allowed to use an erroneous term in the present application --

losing itself beyond the view and spiritual perceptions of even the "Gods" or Planetary

Spirits. This third principle say the Vedantic Philosophers -- is the only reality,

everything else being Maya, as none of the Protean manifestations of spirit-matter or

Purusha and Prakriti have ever been regarded in any other light than that of temporary

delusions of the senses. Even in the hardly outlined philosophy of Isis this idea is clearly

carried out. In the book of Kiu-te, Spirit is called the ultimate sublimation of matter, and

matter the crystallization of spirit. And no better illustration could be afforded than in the.very simple phenomenon of ice, water, vapour and the final dispersion of the latter, the

phenomenon being reversed in its consecutive manifestations and called the Spirit failing

into generation or matter. This trinity resolving itself into unity, -- a doctrine as old as the

world of thought -- was seized upon by some early Christians, who had it in the schools

of Alexandria, and made up into the Father, or generative spirit; the Son or matter, --

man; and into the Holy Ghost, the immaterial essence, or the apex of the equilateral

triangle, an idea found to this day in the pyramids of Egypt. Thus once more it is proved

that you misunderstand my meaning entirely, whenever for the sake of brevity I use a

phraseology habitual with the Western people. But in my turn I have to remark that your

idea that matter is but the temporary allotropic form of spirit differing from it as charcoal

does from diamond is as unphilosophical as it is unscientific from both the Eastern and

the Western points of view, charcoal being but a form of residue of matter, while matter

per se is indestructible, and as I maintain coeval with spirit -- that spirit which we know

and can conceive of. Bereaved of Prakriti, Purusha (Spirit) is unable to manifest itself,

hence ceases to exist -- becomes nihil. Without spirit or Force, even that which Science

styles as "not living" matter, the so-called mineral ingredients which feed plants, could

never have been called into form. There is a moment in the existence of every molecule

and atom of matter when, for one cause or another, the last spark of spirit or motion or

life (call it by whatever name) is withdrawn, and in the same instant with the swiftness

which surpasses that of the lightning glance of thought the atom or molecule or an

aggregation of molecules is annihilated to return to its pristine purity of intra-cosmic

matter. It is drawn to the mother fount with the velocity of a globule of quicksilver to the

central mass. Matter, force, and motion are the trinity of physical objective nature, as the

trinitarian unity of spirit-matter is that of the spiritual or subjective nature. Motion is

eternal because spirit is eternal. But no modes of motion can ever be conceived unless

they be in connection with matter.

And now to your extraordinary hypothesis that Evil with its attendant train of sin and

suffering is not the result of matter, but may be perchance the wise scheme of the moral

Governor of the Universe. Conceivable as the idea may seem to you trained in the

pernicious fallacy of the Christian, -- "the ways of the Lord are inscrutable" -- it is utterly

inconceivable for me. Must I repeat again that the best Adepts have searched the

Universe during milleniums and found nowhere the slightest trace of such a

Machiavellian schemer -- but throughout, the same immutable, inexorable law. You must

excuse me therefore if I positively decline to lose my time over such childish

speculations. It is not "the ways of the Lord" but rather those of some extremely

intelligent men in everything but some particular hobby, that are to me incomprehensible.

As you say this need "make no difference between us" -- personally. But it does make a

world of difference if you propose to learn and offer me to teach. For the life of me I

cannot make out how I could ever impart to you that which I know since the very A.B.C.

of what I know, the rock upon which the secrets of the occult universe, whether on this or

that side of the veil, are encrusted, is contradicted by you invariably and a priori. My

very dear Brother, either we know something or we do not know anything. In the first

case what is the use of your learning, since you think you know better? In the second case

why should you lose your time? You say it matters nothing whether these laws are the.expression of the will of an intelligent conscious God, as you think, or constitute the

inevitable attributes of an unintelligent, unconscious "God," as I hold. I say, it matters

everything, and since you earnestly believe that these fundamental questions (of spirit

and matter -- of God or no God) "are admittedly beyond both of us" -- in other words that

neither I nor yet our greatest adepts can know no more than you do, then what is there on

earth that I could teach you? You know that in order to enable you to read you have first

to learn your letters -- yet you want to know the course of events before and after the

Pralayas, of every event here on this globe on the opening of a new cycle, namely a

mystery imparted at one of the last initiations, as Mr. Sinnett was told, -- for my letter to

him upon the Planetary Spirits was simply incidental -- brought out by a question of his.

And now you will say I am evading the direct issue. I have discoursed upon collateral

points, but have not explained to you all you want to know and asked me to tell you. I

"dodge" as I always do. Pardon me for contradicting you, but it is nothing of the kind.

There are a thousand questions I will never be permitted to answer, and it would be

dodging were I to answer you otherwise than I do. I tell you plainly you are unfit to learn,

for your mind is too full and there is not a corner vacant from whence a previous

occupant would not arise, to struggle with and drive away the newcomer. Therefore I do

not evade, I only give you time to reflect and deduce and first learn well what was

already given you before you seize on something else. The world of force, is the world of

Occultism and the only one whither the highest initiate goes to probe the secrets of being.

Hence no-one but such an initiate can know anything of these secrets. Guided by his

Guru the chela first discovers this world, then its laws, then their centrifugal evolutions

into the world of matter. To become a perfect adept takes him long years, but at last he

becomes the master. The hidden things have become patent, and mystery and miracle

have fled from his sight forever. He sees how to guide force in this direction or that -- to

produce desirable effects. The secret chemical, electric or odic properties of plants, herbs,

roots, minerals, animal tissue, are as familiar to him as the feathers of your birds are to

you. No change in the etheric vibrations can escape him. He applies his knowledge, and

behold a miracle! And he who started with the repudiation of the very idea that miracle is

possible, is straightway classed as a miracle worker and either worshipped by the fools as

a demi-god or repudiated by still greater fools as a charlatan! And to show you how exact

a science is occultism let me tell you that the means we avail ourselves of are all laid

down for us in a code as old as humanity to the minutest detail, but everyone of us has to

begin from the beginning, not from the end. Our laws are as immutable as those of

Nature, and they were known to man and eternity before this strutting game cock, modern

science, was hatched. If I have not given you the modus operandi or begun by the wrong

end, I have at least shown you that we build our philosophy upon experiment and

deduction -- unless you choose to question and dispute this fact equally with all others.

Learn first our laws and educate your perceptions, dear Brother. Control your involuntary

powers and develop in the right direction your will and you will become a teacher instead

of a learner. I would not refuse what I have a right to teach. Only I had to study for fifteen

years before I came to the doctrines of cycles and had to learn simpler things at first.

But do what we may, and whatever happens I trust we will have no more arguing which

is as profitless as it is painful..The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 23a

[K.H.'s Comments etc. appear in bold type. -- ED.]

Received at Simla: Oct. 1882.

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.

Memo -- At convenience to send A.P.S. those unpublished notes of Eliphas Levi's with

annotations by K.H.

Sent long ago to our "Jacko" friend.

I

(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.

(2) Have you the power of looking back to the former lives of persons now living, and

identifying them?

(3) In that case would it be improper personal curiosity -- to ask for any particulars of my

own?

I

(1) All of us, we bring some characteristics from our previous incarnations. It is

unavoidable.

(2) Unfortunately, some of us have. I, for one do not like to exercise it.

(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..II

[For K.H.'s replies to these queries see post Letter 23b. -- ED.]

(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?

(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?

(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 period have

greater civilizations than our own risen and decayed?

(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?

(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.

(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?" (And the portions taken away from the

fifth?) My answer is that I am not at present engaged in excusing, but in investigating the

operations of Nature. But perhaps there may be a better answer available.

(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.

(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?

(9) Is the sun's corona, an atmosphere? of any known gases? and why does it assume the

rayed shape always observed in eclipses?.(10) 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?

(11) Is Jupiter a hot and still partially luminous body and to what cause, as solar energy

has probably nothing to do with the matter, are the violent disturbances of Jupiter's

atmosphere due?

(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?

(13) Could any clue be given to the causes of magnetic variations, -- the daily changes at

given places, and the apparently capricious curvature 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?)

(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?

(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?"

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?

(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."

(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?

(18) "The full remembrance of our lives will come but at the end of the "minor cycle."

Does "minor cycle" here mean one round, or the whole Manvantara of our planetary

chain?

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?.(I9) 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."

(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.)

Then what is the nature of the remembrance and self-consciousness of the shell? This

touches on a matter I have often thought about -- wishing for further explanation -- the

extent of personal identity in elementaries.

(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 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 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?

(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?

(23) What other planets of those known to ordinary science, besides Mercury, belong to

our system of worlds?

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?

(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?.(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."

(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?

(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?"

(28) Obscurations are a subject at present wrapped in obscurity.

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 its kingdoms of a superior order to the last."

(29) But has it to begin at the beginning again between each

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.

FOOTNOTE:

1. Considered of course in connection with distance as guessed by parallax. (return to

text)..The Mahatma Letters to A. P. Sinnett



--------------------Cardiff Theosophical Society in Wales--------------------


Letter No. 23b

[K.H.'s Replies to the Queries in Letter 23a II. -- ED.]

II

(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.

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.

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 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 utmost stretch -- a few, miserable

dozens of centuries. A mighty horizon, indeed! Beyond -- all is darkness for it, nothing

but hypotheses. . . . .

(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 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.

(3) Yes; the fifth race -- ours -- began in Asia a million years ago. What was it about for

the 998,000 years 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 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 continents 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 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.

Of course the 4th race had its 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). 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.

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 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.

But to return to "civilizations." Do you know that the Chaldees were 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 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 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 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. 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.

(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 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 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 become 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.

(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 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.

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 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.

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 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 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 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.

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

suspected the truths contained in it, and -- you are the first Western man (outside Tibet)

to whom it is now explained..(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.

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 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 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.

Shall they object? Well, we will answer them by using their own weapons. We will say

that it is, and will remain for ever 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 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.

(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.

(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 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 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 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,