Theosophy

An Introduction

by H.P. Blavatsky

Compiled & edited by

Daniel H. Caldwell

Blavatsky Study Center

http://hpb.cc

2012

ii

Table of Contents

H.P. Blavatsky and Theosophy: An Introduction. . 1

Who Is Helena Petrovna Blavatsky?: A Sketch of

Her Life and Work. . . . . . . . . . . . . . . . . . . . . . . . . . 5

H.P.B. Speaks . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17

Theosophy Defined by W.Q. Judge. . . . . . . . . . . . . . .

27

An Epitome of Theosophy by W.Q. Judge. . . . . . . . . . 35

From Long-Sealed Ancient Fountains: The Origin

of Modern Theosophy. . . . . . . . . . . . . . . . . . . . . . .

59

Great Adepts and Trained Seers: Knowledge of

Spiritual Facts by Personal Experience and from

Actual Observation. . . . . . . . . . . . . . . . . . . . . . . . . . 65

“Isis Unveiled:” Adepts and The Secret Doctrine. . 71

“Isis Unveiled:” Spiritual Identity. . . . . . . . . . . . . . 79

“Isis Unveiled:” Evolution of the Soul. . . . . . . . . .

91

“Isis Unveiled:” Pre-Existence, Metempsychosis, 105

Reincarnation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

“Isis Unveiled:” Magic and Magical Powers. . . . .

109

“Isis Unveiled:” Adeptship & Mediumship. . . . . .

119

“Isis Unveiled:” Spiritualism. . . . . . . . . . . . . . . . .

131

“Isis Unveiled:” Spirits of Various Kinds. . . . . . .

139

“Isis Unveiled:” Magical Phenomena – Modern &

Ancient. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

149

“The Secret Doctrine:” Preface. . . . . . . . . . . . . . . .

165

“The Secret Doctrine:” Three Fundamental

Propositions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

169

“The Secret Doctrine:” The Stanzas of Dzyan. . . . 177

Cosmic Evolution in Seven Stanzas. . . . . . . . . . . . . 183

“The Secret Doctrine:” Summing Up. . . . . . . . . . . 195

iii

“The Secret Doctrine:” The Evolution of Mankind

and the Four Pre-Historic Continents . . . . . . . . . . . 205

Anthropogenesis in the Secret Volume: Stanzas

from the Book of Dzyan. . . . . . . . . . . . . . . . . . . . . . 209

Plutarch on the Fate of the Three-fold Human

Being after Physical Death. . . . . . . . . . . . . . . . . . . . 219

The Sevenfold Constitution of a Human Being. . . .

223

Dreams. . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . .

231

Psychic versus Initiate Visions & Knowledge. . . . .

251

At the Solemn Moment of Death: Dying & Soon

After. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 269

Reincarnation and Karma. . . . . . . . . . . . . . . . . . . . . 275

On the Kama-Loka and Devachan. . . . . . . . . . . . . .

303

On the Mysteries of Reincarnation. . . . . . . . . . . . . . 337

Spiritual Progress. . . . . . . . . . . . . . . . .. . . . . . . . . . . 367

Occultism versus the Occult Arts. . . . . . . . . . . . . . . 375

The Voice of the Silence. . . . . . . . . . . . . . . . . . . . .

383

Master K.H. on Concentration and Union with the

Higher Self. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

495

On Pseudo-Theosophy & Pseudo-Adepts . . . . . . . .

399

H.P. Blavatsky's Occult Status & the Claims of

Latter-Day Messengers of the Masters . . . . . . . . . .

407

Theosophy Glossary

437

iv

H.P. Blavatsky

and Theosophy

An Introduction

The most basic fact of our existence is our awareness of

self. We know we are alive but we see that people around

us shift and change. Some are born; others die. But does

death annihilate our consciousness, as well as destroy the

body? Is there some kind of life after death? Why were we

born in the first place? And having been born, why do we

live? Many are asking, "What's it all about?"

Yet in our modern world, reliable answers to such

important questions are hard to discover. Many of us

cannot find really satisfying answers from materialistic

science, academic philosophy, or orthodox religion

(Christian or otherwise). There is also a great proliferation

of occult, metaphysical, Eastern and New Age groups

offering their own "answers" to these perplexing questions.

For the seeker with a genuine hunger for truth, the task of

choosing among these conflicting authorities and

contradictory answers can be difficult and confusing.

"But surely somewhere," our minds cry out, "there must be

available satisfying answers to these questions. Surely

somewhere there must be preserved a true universal

knowledge concerning humanity and the world in which we

live. Surely somewhere there is such a source of wisdom."

During the late 19th century, Helena Petrovna Blavatsky

(1831-1891) pointed to that Source of Wisdom. She called

it the Ancient Wisdom and gave to it the Greek name of

Theosophia or Theosoph y ("Divine Wisdom" or "the

wisdom of the gods"). H.P. Blavatsky stated that there is an

ancient school of Adepts or Masters who know directly,

inwardly and truly this Divine Wisdom. Madame Blavatsky

said that she was taught Theosophy by some of these

Adepts.

Madame Blavatsky was the chief founder of the modern

Theosophical Movement which was established to form the

nucleus of a worldwide association of humanity, without

distinction of race, creed, sex, caste or color. She is also the

author of The Secret Doctrine, the great sourcebook on

Theosophy. This work in two large volumes shows the

universality and the great age of the Theosophical system

of thought. H.P.B. promoted a greater Western

acquaintance with Eastern religions and philosophies and

brought the teachings of reincarnation and karma into

common knowledge in the Western world.

A forceful and gifted individual, H.P. Blavatsky wrote in a

forthright and powerful style challenging the confusion and

absurdities of religious orthodoxy, exposing some of the

fallacies of materialistic science, and assailing some of the

claims of 19th century Spiritualism. She presented ideas

and teachings which seemed like pretentious nonsense to

her orthodox contemporaries. Furthermore, H.P.B.

demonstrated psychic powers of a startling character, and

said she was in contact with certain highly evolved

Masters.

It was inevitable that H.P.B. should make enemies on every

hand who published slanderous untruths as to her

dishonesty, the fraudulence of her psychic phenomena, the

2

non-existence of her Masters, and the worthlessness of

Theosophy. But how much of truth is there in these

accusations? Careful, detailed research into the primary

source documents clearly shows that the attacks on H.P.B.

lack a solid basis.

And though it is still fashionable in some circles to write

disparagingly about Madame Blavatsky, the fact is that

many of the things she said, that were incomprehensible to

19th century scholarship and science, have been confirmed

by scholars and scientists in the last 100 years. Recent

developments and advances in parapsychology and

transpersonal psychology make it clear that the psychic and

spiritual faculties H.P. Blavatsky wrote about and that she

herself manifested are actual powers and abilities of the

human psyche and spirit.

In order to present the Theosophical or Occult Philosophy

to the world, Madame Blavatsky wrote Isis Unveiled

(1877), The Secret Doctrine (1888), The Key to Theosophy

(1889), The Voice of the Silence (1889) and other works.

What did H.P. Blavatsky teach? She outlined the

fundamental principles of Theosophy which deal with (1)

the unity of LIFE, (2) the law of cycles, and (3) the

progressive unfoldment of consciousness in all kingdoms

of nature (both visible and invisible). H.P.B. taught the

origin and development of the universe and the origin and

evolution of humanity. She described the birth, growth and

death of planets and solar systems, and set forth humanity's

evolution and history on this planet. H.P.B. outlined the

tree and its branches: the original Esoteric Teaching or

Primordial Tradition and some of its branches extant in the

various world religions, ancient mythologies, and

metaphysical philosophies.

3

She gave out the truth in detail about the complex

sevenfold nature (spiritual and psychological) of a human

being and about life after death. She taught the twin

doctrine of karma and reincarnation. Madame Blavatsky

also set forth a clear and comprehensive rationale for

psychic and spiritualistic, mystical and spiritual phenomena

and experiences. Madame Blavatsky taught that self-

responsibility, ethics and altruism (service to others) are

essential to true spiritual unfoldment. She pointed towards

humanity's future destiny and evolution and showed the

Path which each of us must travel in order to awaken our

latent spiritual powers and abilities and to realize our

essential identity with the UNIVERSAL SELF.

What of the influence of Madame Blavatsky and her

teachings? During her lifetime, H.P.B.'s brilliant

conversations, profound knowledge of occult subjects, and

reputation for psychic powers drew worldwide attention to

her work. Since her death in 1891, her teachings have

influenced the thinking of inquiring minds throughout the

world. The writings of H.P. Blavatsky and her Masters

furnish suggestions, clues and guidance for the study of

Nature and Humanity, such as few other existing sources

can supply.

[The above introduction was compiled from various sources.]

4

Who Is

Helena Petrovna

Blavatsky?

A Sketch of Her Life and Work

H. P. Blavatsky (1831-1891) was one of the most

extraordinary and controversial figures of the 19th century.

The influence of her life, writings and teachings on world

thought has been significant. The following three

quotations may help to indicate the extent of Madame

Blavatsky’s influence:

"... Madame Blavatsky ... stands out as the fountainhead of modern

occult thought, and was either the originator and/or popularizer of

many of the ideas and terms which have a century later been assembled

within the New Age Movement. The Theosophical Society, which she

cofounded, has been the major advocate of occult philosophy in the

West and the single most important avenue of Eastern teaching to the

West."

J. Gordon Melton, Jerome Clark and Aidan A. Kelly, editors, New Age

Almanac, Detroit, Michigan, Gale Research Inc., 1991, p. 16.

__________

"Theosophy occupies a central place in the history of new spiritual

movements, for the writings of Blavatsky and some of her followers

have had a great influence outside of her organization. ... The

importance of Theosophy in modern history should not be

underestimated. Not only have the writings of Blavatsky and others

5

inspired several generations of occultists, but the movement had a

remarkable role in the restoration to the colonial peoples of nineteenth

century Asia their own spiritual heritage."

Robert S. Ellwood and Harry B. Partin, Religious and Spiritual Groups

in Modern America, Englewood Cliffs, New Jersey, Prentice Hall,

1988, pp. 63, 79-80.

__________

"...Helena Petrovna Blavatsky... is surely among the most original and

perceptive minds of her time ... Buried in the sprawling bulk of her two

major books ... there lies, in rudimentary form, the first philosophy of

psychic and spiritual evolution to appear in the modern West ... With

all criticisms weighed up against her, HPB stands forth as a seminal

talent of our time ... Above all, she is among the modern world’s

trailblazing psychologists of the visionary mind. At the same historical

moment that Freud, Pavlov, and James had begun to formulate the

secularized and materialist theory of mind that has so far dominated

modern Western thought, HPB and her fellow Theosophists were

rescuing from occult tradition and exotic religion a forgotten

psychology of the superconscious and the extrasensory. Madame

Blavatsky may be credited with having set the style for modern occult

literature."

Theodore Roszak, The Unfinished Animal: The Aquarian Frontier and

the Evolution of Consciousness, New York, Harper and Row, 1975, pp.

118, 124-125.

__________

Helena Petrovna von Hahn was born at Ekaterinoslav, a

town on the river Dnieper, in Southern Russia, on the 12th

of August, 1831. She was the daughter of Colonel Peter

von Hahn, and Helena de Fadeyev, a renowned novelist.

On her mother’s side, she was the granddaughter of the

gifted Princess Helena Dolgorukov, a noted botanist and

writer. After the early death of her mother in 1842, Helena

was brought up in her maternal grandparents’ house at

Saratov, where her grandfather was Civil Governor.

6

Helena was an exceptional child, and at an early age was

aware of being different from those around her. Her

possession of certain psychic powers puzzled her family

and friends. At once impatient of all authority, yet deeply

sensitive, she was gifted in many ways. A clever linguist, a

talented pianist and a fine artist, she was yet a fearless rider

of half-broken horses, and always in close touch with

nature. At a very early age she sensed that she was in some

way dedicated to a life of service, and was aware of a

special guidance and protection.

When almost eighteen, she married the middle-aged

Nikifor V. Blavatsky, Vice-Governor of the Province of

Yerivan, in a mood of rebellious independence and

possibly with a plan to become free of her surroundings.

The marriage, as such, meant nothing to her and was never

consummated. In a few months she escaped and travelled

widely in Turkey, Egypt, and Greece, on money supplied

by her father.

On her twentieth birthday, in 1851, being then in London,

she met the individual whom she had known in her psycho-

spiritual visions from childhood --- an Eastern Initiate of

Rajput birth, the Mahatma Morya or M. as he became

known in later years among Theosophists. He told her

something of the work that was in store for her, and from

that moment she accepted fully his guidance.

Later the same year, Helena embarked for Canada, and

after adventurous travels in various parts of the U.S.A.,

Mexico, South America and the West Indies, went via the

Cape and Ceylon to India in 1852. Her first attempt to enter

Tibet failed. She returned to England via Java in 1853. In

the Summer of 1854, she went to America again, crossing

the Rockies with a caravan of emigrants, probably in a

covered wagon.

7

In late 1855, she left for India via Japan and the Straits. On

this trip she succeeded in entering Tibet through Kashmir

and Ladakh, undergoing part of her occult training with her

Master. In 1858 she was in France and Germany, and

returned to Russia in the late Fall of the same year, staying

a short time with her sister Vera at Pskov. From 1860 to

1865, she lived and travelled through the Caucasus,

experiencing a severe physical and psychic crisis which

placed her in complete control over her occult powers. She

left Russia again in the Fall of 1865, and travelled

extensively through the Balkans, Greece, Egypt, Syria and

Italy and various other places.

In 1868 she went via India to Tibet. On this trip H.P.B. met

the Master Koot Hoomi (K.H.) for the first time and stayed

in his house in Little Tibet. In late 1870 she was back in

Cyprus and Greece. Embarking for Egypt, she was

shipwrecked near the island of Spetsai on July 4, 1871;

saved from drowning, she went to Cairo where she tried to

form a Societe Spirite which soon failed. After further

travels through the Middle East, she returned for a short

time to her relatives at Odessa, Russia in July, 1872. In the

Spring of 1873, Helena was instructed by her Teacher to go

to Paris, and on further direct orders from him, left for New

York City where she landed July 7, 1873.

H.P. Blavatsky was then forty-two years old and in

controlled possession of her many and most unusual

spiritual and occult powers. In the opinion of the

Mahatmas, she was the best available instrument for the

work they had in mind, namely to offer to the world a new

presentation, though only in brief outline of the age-old

Theosophia, "The accumulated Wisdom of the ages, tested

and verified by generations of Seers...," that body of Truth

of which religions, great and small, are but as branches of

the parent tree. Her task was to challenge on the one hand

8

the entrenched beliefs and dogmas of Christian Theology

and on the other the equally dogmatic materialistic view of

the science of her day. A crack, however, had recently

appeared in the twofold set of mental fortifications. It was

caused by Spiritualism, then sweeping America. To quote

Helena’s own words: "I was sent to prove the phenomena

and their reality, and to show the fallacy of the spiritualistic

theory of spirits."

In October, 1874, H.P.B. was put in touch by her Teachers

with Colonel Henry Steel Olcott, a man of sterling worth

who had acquired considerable renown during the Civil

War, had served the U.S. Government with distinction, and

was at the time practicing law in New York. She also met

William Quan Judge, a young Irish Lawyer, who was to

play a unique role in the future Theosophical work.

On September 7, 1875, these three leading figures, together

with several others, founded a society which they chose to

call The Theosophical Society, as promulgating the ancient

teachings of Theosophy, or the Wisdom concerning the

Divine which had been the spiritual basis of other great

movements of the past, such as Neo-Platonism, Gnosticism,

and the Mystery-Schools of the Classical world. The

Inaugural Address by the President-Founder, Colonel

Olcott, was delivered November 17, 1875, a date which is

considered to be the official date of the founding of the

Society. Starting from a generalized statement of

objectives, namely, "to collect and diffuse a knowledge of

the laws which govern the Universe," the Founders soon

expressed them more specifically. After several minor

changes in wording, the Objects stand today as follows:

1. to form a nucleus of the Universal Brotherhood of Humanity,

without distinction of race, creed, sex, caste or color.

9

2. to encourage the study of Comparative Religion, Philosophy and

Science.

3. to investigate unexplained laws of Nature, and the powers latent in

man.

In September 1877, a powerful impact was made upon the

reading and thinking public by the publication of H.P.

Blavatsky’s first monumental work, Isis Unveiled, which

was issued by J.W. Bouton in New York City, the one

thousand copies of the first printing being sold within ten

days. The New York Herald-Tribune considered the work

as one of the "remarkable productions of the century,"

many other papers and journals speaking in similar terms.

Isis Unveiled outlines the history, scope and development

of the Occult Sciences, the nature and origin of Magic, the

roots of Christianity, the errors of Christian Theology and

the fallacies of established orthodox Science, against the

backdrop of the secret teachings which run as a golden

thread through bygone centuries, coming up to the surface

every now and then in the various mystical movements of

the last two thousand years or so.

On July 8, 1878, H.P. Blavatsky was naturalized as a U.S.

citizen, an event which received publicity in various

newspapers. In December of the same year, H.P. Blavatsky

and Colonel Olcott left for India via England.

Arriving in Bombay in February, 1879, they established

their Theosophical Headquarters in that city. Soon after

landing, they were contacted by Alfred Percy Sinnett, then

Editor of the Government Paper, The Pioneer of Allahabad.

This contact soon proved of the utmost importance.

After a tour of northwestern India, the Founders returned to

Bombay and started, in October, 1879, their first

Theosophical Journal, The Theosophist (still published

10

today), with H.P. Blavatsky as Editor. The society

experienced then a rapid growth, and some very remarkable

people were attracted to it both in India and elsewhere.

During May-July, 1880 the Founders spent some time in

Ceylon (Sri Lanka), where Colonel Olcott laid the

foundations for his later work to stimulate the revival of

Buddhism. They both took "Pancha Sila" or became

officially Buddhists.

In September and October, 1880, H.P.B. and Colonel

Olcott visited A.P. Sinnett and his wife Patience at Simla in

northern India. The serious interest of Sinnett in the

teachings and the work of the Theosophical Society

prompted H.P. Blavatsky to establish a contact by

correspondence between Sinnett and the two Adepts who

were sponsoring the Society, Mahatmas K.H. and M. From

this correspondence Sinnett wrote The Occult World (1881)

and Esoteric Buddhism (1883), both of which had an

enormous influence in generating public interest in

Theosophy. The replies and explanations given by the

Mahatmas to the questions by Sinnett were embodied in

their letters from 1880 to 1885 and were published in 1923

as The Mahatma Letters to A.P. Sinnett. The original letters

from these Teachers are preserved in the British Library

where they can be viewed by special permission in the

Department of Rare Manuscripts.

In May, 1882, a large estate was bought in southern India at

Adyar, near Madras, and the Theosophical Headquarters

were moved there at the end of the year. This center

became soon the radiating point for a world-wide activity.

Madame Blavatsky and Colonel Olcott engaged in trips to

various outlying districts, founded Branches, received

visitors, conducted an enormous correspondence with

inquirers, and filled their Journal with most valuable and

11

scholarly material the main purpose of which was to

revitalize the dormant interest on the part of India in the

spiritual worth of their own ancient Scriptures.

It is during this period that Colonel Olcott engaged in

widespread mesmeric healings until February, 1884, when

he left for London to petition the British Government on

behalf of the Buddhists of Ceylon (Sri Lanka). H.P.

Blavatsky, then in rather poor health, went to Europe with

him.

After staying almost five months in Paris and London,

H.P.B. visited the Gebhard family in Elberfeld, Germany

during the late Summer and early Fall of 1884 and was

busily engaged in writing her second work, The Secret

Doctrine.

Meanwhile, a vicious attack on her by Alexis and Emma

Coulomb (two of her staff members at Adyar) was rapidly

building up. She returned to Adyar on December 21, 1884

to learn the details of the situation. She wished to sue the

couple, already dismissed from Adyar for their gross libel

on her concerning the supposed fraudulent production of

psychic phenomena. H.P.B. was, however, overruled by a

Committee of leading T.S. members, and in disgust

resigned as Corresponding Secretary of the Society. On

March 31, 1885, she left for Europe, never to return to

Indian soil.

The Coulomb attack, as was later proved, had no solid

foundation whatsoever. It was based on forged and partially

forged letters, purporting to have been written by H.P.

Blavatsky, with instructions to arrange fraudulent psychic

phenomena of various kinds. A Christian missionary

magazine in Madras published the most incriminating

portions of these letters.

12

Meanwhile, the Society for Psychical Research (London)

had appointed a special committee to investigate Madame

Blavatsky’s claims. Then, in December, 1884, Richard

Hodgson, a member of this S.P.R. committee, arrived in

India to inquire into and report on the Coulombs’

allegations. Based upon Hodgson’s findings, the S.P.R.

committee in its final report of December, 1885, branded

Madame Blavatsky "one of the most accomplished,

ingenious and interesting impostors in history." Mr.

Hodgson also accused Madame Blavatsky of being a

Russian spy. This "S.P.R.-Hodgson" Report has been the

basis for most subsequent attacks on H.P. Blavatsky, as to

her dishonesty, the non-existence of her Masters, and the

worthlessness of Theosophy.

In 1963, Adlai Waterman (pseudonym of Walter A.

Carrithers, Jr.) in his definitive work entitled Obituary: The

"Hodgson Report" on Madame Blavatsky, analyzed and

refuted Hodgson’s contentions against Madame Blavatsky.

A more recent refutation of some of Hodgson’s charges

against H.P.B. is Vernon Harrison’s book titled H. P.

Blavatsky and the SPR: An Examination of the Hodgson

Report of 1885.

This vicious attack had a most unfavorable effect on H.P.

Blavatsky’s health. Having left India for Europe, she settled

first in Italy and then in August, 1885 at Wurzburg,

Germany, where she worked on The Secret Doctrine. In

July, 1886, she relocated to Ostend, Belgium, and in May

of 1887, at the invitation of English Theosophists, she

moved to a small house at Upper Norwood, London.

After her arrival in England, Theosophical activities

immediately began to move rapidly. The Blavatsky Lodge

was formed and started publicizing Theosophical ideas.

13

As H.P. Blavatsky had virtually lost control of The

Theosophist, she founded in September, 1887 Lucifer, a

monthly magazine designed, as stated on its title-page, "to

bring to light the hidden things of darkness." Also in the

same month, H.P.B. moved to 17 Lansdowne Road,

Holland Park, London.

H.P.B. continued to write her great work which was finally

completed and published in two large volumes in October-

December, 1888. Her indefatigable helpers in the

transcription and editing of the manuscript were Bertram

Keightley and Archibald Keightley, whose financial

backing was also of immense assistance.

The Secret Doctrine was the crowning achievement of H.P.

Blavatsky’s literary career. Volume I is concerned mainly

with the evolution of the Universe. The skeleton of this

volume is formed by seven Stanzas, translated from the

Book of Dzyan, with commentary and explanations by

H.P.B. Also in this volume is an extended elucidation of

the fundamental symbols contained in the great religions

and mythologies of the world. The second Volume contains

a further series of Stanzas from the Book of Dzyan, which

describe the evolution of humanity.

Also in October, 1888, Madame Blavatsky formed the

Esoteric Section (or School) of the Theosophical Society

for the deeper study of the Esoteric Philosophy by

dedicated students, and wrote for them her three E. S.

Instructions.

In 1889 H.P. Blavatsky published The Key to Theosophy,

"a clear Exposition, in the form of Question and Answer, of

the Ethics, Science and Philosophy for the study of which

the Theosophical Society has been founded," and the

devotional mystical gem called The Voice of the Silence,

14

containing selected excerpts translated from an Eastern

scripture, The Book of the Golden Precepts, which she had

learnt by heart during her training in the East.

In July, 1890, H.P. B. established the European

Headquarters of the Theosophical Society at 19 Avenue

Road, St. John’s Wood, London. From this address H.P.

Blavatsky died on May 8, 1891, during a severe epidemic

of flu in England, and her remains were cremated at

Woking Crematorium, Surrey.

Against the background of her writings and teachings, her

life and character, her mission and occult powers, H.P.

Blavatsky is destined to be recognized in time as the

greatest Occultist in the history of Western civilization and

a direct agent of the Trans-Himalayan Brotherhood of

Adepts.

[The above sketch of Madame Blavatsky’s life has been adapted (with

additions and deletions) from a biographical article on H.P.B. written

by Boris de Zirkoff and published in Theosophia (Los Angeles,

California), Summer 1968, pp. 3-8.]

15

16

H.P.B. Speaks

When years ago, we first travelled over the East, we came

into contact with certain men, endowed with such

mysterious powers and such profound knowledge that we

may truly designate them as the sages of the Orient. To

their instructions we lent a ready ear.

During my Eastern travels, I have lived at different periods

in Little Tibet as in Great Tibet, and these combined

periods form more than seven years. I have stopped in

Lamaistic convents; I have visited Tzi-gadze, the Tashi-

Lhunpo territory and its neighborhood, and I have been

further in, and in such places of Tibet as have never been

visited by any other European.

Much of the teaching found in my writings come from these sages of the Orient, our Eastern Masters. Many a

passage in my works has been written by me under their

dictation. In saying this no supernatural claim is urged, for

no miracle is performed by such a dictation.

Space and time do not exist for thought; and if the persons

are in perfect mutual magnetic rapport, and of these two,

one is a great adept in Occult Sciences, then thought-

transference and dictation of whole pages, become as easy

and as comprehensible at the distance of ten thousand miles

as the transference of two words across the room.

I was sent to America in 1873 by these Masters to prove the

spiritualistic phenomena and their reality, and to show the

fallacy of the spiritualistic theories of “spirits.” I did not

17

want people at large to know that I could produce the same

thing at will. I had received orders to the contrary. I found

Colonel Henry S. Olcott investigating the Eddy mediums at

Chittenden, Vermont and was ordered to let him know that

spiritualistic phenomena without the philosophy of

occultism were dangerous and misleading. I proved to him

that all that mediums could do through “spirits,” others

could do at will without any “spirits” at all; that thought-

reading, raps and physical phenomena could be achieved

by anyone who had a faculty of acting in his physical body

through the organs of his astral body. I had the faculty ever

since I was a child. I would make furniture move and

objects fly apparently, and my astral arms (that supported

them) remained invisible.

I told Colonel Olcott that I had known Adepts, not only in

India and beyond Ladakh, but in Egypt and Syria. Adepts

are everywhere adepts, silent, secret, retiring, and who

never divulge themselves entirely to anyone unless one did

as I did – passed seven and ten years’ probation, and gave

proofs of absolute devotion. I fulfilled the requirements,

and am what I am.

There are several esoteric schools – the seat of which is

beyond the Himalayas and whose ramifications may be

found in China, Japan, India, Tibet, and even in Syria, and

also in South America. There is beyond the Himalayas a

nucleus of these Adepts of various nationalities. The Tashi

or Panchen Lama of Tibet, a high initiate, knows these

Adepts, and they act together. Some of these Adepts are

with him and yet remain unknown in their true character to

the average lama. My Master Morya and the Master Koot

Hoomi and several others known personally are there, and

they are all in communication with Adepts in Egypt and

Syria, and even in Europe. I was the first in the United

States to bring the existence of our Masters into publicity;

18

and exposed the names of two Members of this

Brotherhood hitherto unknown in Europe and America, yet

sacred and revered throughout the East, especially in India.

We call them “Masters” because they are our teachers; and

because from them we have derived all the Theosophical

truths. They are living men, born as we are born, and die

like every other mortal. They are men of great learning and

still greater holiness of life. They are not ascetics in the

ordinary sense. Neither of the Mahatmas, whose names are

known in the West, are monks.

For long ages, one generation of these Adepts after another

has studied the mysteries of being, of life, death and

rebirth. By the training of faculties we all possess but

which they alone have developed to perfection, the Adepts

have entered in Spirit the various superphysical planes and

states of Nature.

Of course, from Emmanual Swedenborg onwards, there

have been many seers who profess to gather their

knowledge of other worlds from actual observation, but

such persons are isolated, and subject to the delusions of

isolation. But in the case of regularly-initiated seers it must

be remembered that we are dealing with a long series of

persons, who, warned of the confusing circumstances into

which they pass when their spiritual perceptions are trained

to range beyond material limits, are so enabled to penetrate

to the actual realities of things; and who constitute a vast

body of seers, who check each other’s conclusions, test

each other’s discoveries and formulate their visions into a

science of spirit as precise and entirely trustworthy as are

the conclusions, as far as they go, of any branch of physical

science.

19

The flashing gaze of these seers has penetrated into the

very soul of things. Again, let me repeat, the system of

thought in question is no fancy of one or several isolated

individuals. It is the uninterrupted record covering

thousands of generations of seers whose respective

experiences were tested and verified by other Adepts.

These “Wise Men” have passed their lives in learning by

checking, testing and verifying, in every department of

Nature, the traditions of old, by the independent visions of

great Adepts, who are men who have developed and

perfected their physical, psychic, mental and spiritual

organizations to the utmost possible degree. No vision of

one Adept was accepted till it was checked and confirmed

by the visions – so obtained as to stand as independent

evidence – of other Adepts, and by centuries of

experiences.

Anyway, my Master sent me to the United States to see

what could be done to stop necromancy and the

unconscious black magic exercised by the Spiritualists.

Then my Master brought orders to form the Theosophical

Society, which was founded in 1875 at New York by

Colonel Olcott and myself, helped by W.Q. Judge and

several others. Its avowed object was at first the scientific

investigation of psychic or so-called “spiritualistic”

phenomena. Colonel Olcott and I went from New York to

Bombay, India in 1878-1879. After our arrival at Bombay,

our Society began to grow. At this point, the Society’s

three chief objects were declared, namely:

(1) to form the nucleus of a Universal Brotherhood of

humanity, without distinction of race, creed, sex, caste, or

color;

(2) to promote the study of Aryan and other Eastern

literatures, religions, philosophies, and sciences; and

20

(3) to investigate unexplained laws of nature and the

psychic powers of man.

Taking the three divisions of our objects in order, let us see

what has actually been accomplished during the years of

the Society’s existence:

First, as regards object number one, let it be noticed that we

have done things on the broadest possible scale, dealing

with nations in the mass as well as with individuals or

small groups. In the East we found division between sects,

castes and races; the ancient religions neglected and by the

educated classes unappreciated; the pride of race, reverence

for ancestors, and patriotic spirit almost extinguished. Now

the traveller will be struck with the brotherliness which has

begun to prevail and the resuscitation of interest in

ancestral character, achievements, and literature. The

whole of India has become leavened with the benign

influence emanating from the Society and its members. In

Ceylon we have revived and begun to purify Buddhism,

established schools, circulated literature, induced the

government to proclaim Buddha’s birthday a public

holiday, and brought the Sinhalese Buddhists into direct

relations with their Japanese co-religionists. This is what

we have done in the East. As to Europe, as we began to

work in earnest here only several years ago, the effects

hardly begin to be perceived as yet.

As regards the second object, the whole press of India,

Ceylon, and Japan unqualifiedly give us the credit of

having done more in the revival of Oriental literature than

any other agency in modern times. We have not only

helped to revive in India the pandit-schools of Sanskrit

literature and philosophy, and to reawaken reverence for

the class of real Yogis, or saintly devotees, but we have

created a demand for reprints and translations of ancient

21

Sanskrit classics. Nor should it be overlooked that the

prevalent interest in Theosophy and mystical Oriental

philosophy in general, which the most casual observer is

forced to see throughout Europe and America, is directly or

indirectly the result of our Society’s activity. Of course, it

is not for me to say how much, if anything, the books I

have myself written, and the magazines I have edited and

am editing in English and French, have helped to cause this

new bent of the Western mind.

Now as to the third object on our list, suffice to say that

many investigators have been led to discriminate much

more closely between the various classes of psychic and

spiritualistic phenomena, while much has been done to

weaken the sentimental, but unphilosophical and

superstitious, teachings of the Spiritualists.

So much for the Theosophical Society. Now concerning

the accusations that have been made that I am an impostor

and charlatan, skillful conjurer of bogus psychic

phenomena, I beg leave to remark that personally I have

never bragged of anything I might have done, nor do I offer

any explanation of the occult phenomena I performed,

except to utterly disclaim the performing of anything by

jugglery – i.e., with the usual help of confederates and

machinery. I have lived long enough in this world of

incessant strife to have learned that when I have once

allowed my name to be publicly associated with the

“occult” production of “cups”, “saucers”, and “brooches”,

I must bear the penalty; especially when people are so

foolish as to take the word “Magic” either in its popular

superstitious sense – that of the work of the devil – or in

that of jugglery. Being neither a professional medium nor a

professional anything, and making my experiments in

“occult phenomena” but in the presence of a few friends –

22

I have a right to claim from the public a little more fairness

and politeness than are usually accorded paid jugglers.

If my friends insist upon publishing about “occult

phenomena” taking place in their presence, they should

preface their narratives with the following statement:

Theosophy believes in no miracle; recognizes nothing as

supernatural; studies the laws of Nature, both occult and

patent, and gives attention particularly to the occult, just

because exact Science will have nothing to do with them.

The time must come when the perfection of Asiatic

psychology and its knowledge of the forces of the invisible

world will be recognized, as were the circulation of the

blood, electricity, etc.

My alleged “silly attempts to hoodwink individuals” will

then be viewed as honest attempts at proving the existence

and reality of the invisible realm and the forces of that

domain. But my occult phenomena failed to produce the

desired effect, but they were, in no sense of the word,

“miracles”. It was supposed that intelligent people,

especially men of science, would, at least, have recognized

the existence of a new and deeply interesting field of

enquiry and research when they witnessed physical effects

produced at will, for which they were not able to account.

It was supposed that theologians would have welcomed the

proof, of which they stand so sadly in need in these

agnostic days, that the soul and spirit are not mere creations

of their fancies due to ignorance of the physical

constitution of man, but entities quite real as the body and

much more important. These expectations were not

realized. The occult phenomena I produced were

misunderstood and misrepresented, both as regards their

nature and their purpose.

23

It was in hope of arousing and utilizing the spirit of

curiosity that occult phenomena were shown. It was

believed that this manipulation of occult forces of nature

would have led to enquiry into the nature and the laws of

these forces, unknown to science, but perfectly known to

Occultism. That the phenomena did excite curiosity in the

minds of those who witnessed them, is certainly true, but it

was, unfortunately, for the most part of an idle kind. The

greater number of the witnesses developed an insatiable

appetite for phenomena for their own sake, without any

thought of studying the philosophy or the science of whose

truth and power the phenomena were merely trivial and, so

to say, accidental illustrations. In but a few cases the

curiosity which was awakened gave birth to the serious

desire to study the philosophy and science themselves and

for their own sake.

Modern science, as well as religion, labors under certain

disabilities with respect to the investigation of the Occult.

For while religion cannot grasp the idea of natural law as

applied to the superphysical Universe, Science does not

allow for the existence of any superphysical Universe at all

to which the reign of law could be extended; nor can it

conceive the possibility of any other state of consciousness

than our present terrestrial one. So science proceeded at

once to pooh-pooh the occult phenomena; and, when

obliged to express some kind of opinion, it did not hesitate,

without examination and on hearsay reports, to attribute

them to fraudulent contrivances – wires, trapdoors – and

confederates and to proclaim that I was “one of the most

accomplished, ingenious, and interesting impostors in

history”. I found myself set down as a “super adept” in the

charlatan line! Make no mistake, I deny most solemnly the

charges brought forward against me in Richard Hodgson’s

1885 “Report” for the London Society for Psychical

Research.

24

There is not in that voluminous “Report” one single charge

that would stand a legal investigation and be shown

correct. All in it is personal inference, hypotheses and

unwarranted assumptions and conclusions. That Mr.

Hodgson’s elaborate but misdirected enquiries, his affected

precision, which spends infinite patience over trifles and is

blind to facts of importance, his contradictory reasoning

and his manifold incapacity to deal with such problems as

there he endeavoured to solve, will be exposed by other

writers in due course – I make no doubt. Mr. Hodgson has

been base enough to concoct the assumption that I am a

Russian political agent (a spy), mining the British

Government in India! I repudiate Mr. Hodgson’s

groundless and infamous calumny with a concentration of

the general contempt his method of procedure in this

enquiry seems to me to merit, and to be equally deserved

by the committee of the Society he has served. They have

shown themselves by their wholesale adoption of his

blunders, a group of persons less fitted to explore the

mysteries of psychic phenomena than I should have thought

could have been found among educated men in England.

When I am dead and gone, people will, perhaps, appreciate

my disinterested motives. I have pledged my word to help

people on to Truth while living and will keep my word.

Let them revile me. Let some call me a medium and a

spiritualist, and others an impostor. The day will come

when posterity will know me better. Oh, poor, foolish,

credulous, wicked world!

Let me repeat, never were the occult phenomena presented

in any character than that of instances of a power over

perfectly natural though unrecognized forces, and

incidentally over matter, possessed by certain individuals

who have attained to a larger and higher knowledge of the

Universe than have been reached by scientists and

25

theologians. Yet this power is latent in all men, and could,

in time, be wielded by anyone who would cultivate the

knowledge and conform to the conditions necessary for

development.

An occultist can produce phenomena, but he cannot supply

the world with brains, nor the intelligence and good faith

necessary to understand and appreciate them. Therefore, it

is hardly to be wondered at, that word came from my

Masters to abandon phenomena and let the ideas of

Theosophy stand on their own intrinsic merits.

With all our many failures, at least we may claim to have

placed before the thinking public a logical, coherent, and

philosophical scheme of man’s origin, destiny, and

evolution – a scheme preeminent above all else for its

rigorous adherence to justice. And, that we may broaden

our criterion of truth, our research extends to an enquiry

into the nature of the less known forces, cosmic and

psychical. In one word, our whole aim and desire are to

help, in at least some degree, toward arriving at correct

scientific views upon the nature of man, which carry with

them the means of reconstructing for the present generation

the deductive metaphysical or transcendental philosophy

which alone is the firm, unshakable foundation of every

religious philosophy.

H.P. Blavatsky

[Note: The above material has been collated from the various writings

of Madame Blavatsky. The extracts have been transcribed from the

original sources but material not relevant to the subject has been

silently deleted. H.P.B.'s text has been somewhat edited; a number of

explanatory words, phrases and sentences have been added from time

to time to the original text to make the overall narrative more easily

read. The additions have not been placed in brackets.]

26

Theosophy Defined

by William Q. Judge

[Reprinted from the Universal Cyclopedia and Atlas,

Vol. XI, New York, D. Appleton and Co., 1903 edition]

Theosophy (from Gr. theosophia knowledge of divine things,

deriv. of theosophos wise about God; theos God + sophos, wise)

is a name which, as specifying a religious philosophy, was

originated by Ammonius Saccas in the third century of our

era. The body of ethical, philosophic, and scientific

doctrines to which that title applies is, however, as old as

humanity itself, and contains everything that is true in all

other and later systems. Esoterically preserved and

transmitted in its entirety by adepts and initiates, from time

immemorial, their messengers --- known to the world as

"great teachers" and "saviours" --- have, at periodic

intervals determined by cyclic law, exoterically taught as

much of it as could safely be given out and which any

considerable portion of our race could at such times receive

and assimilate.

Theosophy teaches a knowledge of the laws governing the

evolution of the universe. It is not based upon assumed

divine revelation, but upon consciousness. It sees no

unsolvable mystery anywhere, throws the words

coincidence and chance out of its vocabulary, and affirms

the omnipresence and omnipotence of law and perfect

justice.

27

Theosophy postulates an Eternal Principle, unknowable

except in its manifestations, which is in and is all things,

and which, periodically and eternally, manifests itself and

recedes from manifestation --- evolution and involution. Its

opposite poles in the manifested universe are spirit and

matter, which are coexistent and inseparable. In

manifesting itself the spirit-matter differentiates on seven

planes, which are of progressive density down to that

within our sensuous perception, the substance in all being

the same, but differing in the proportions of its two

compound elements.

Through all thrill ceaselessly vibrations which are the

inexhaustible impulse from the First Cause. These

vibrations are distinct, each from all the others, and each

always the same in mode upon every plane, but differing in

rate according to the rarity or density of the substance of

the plane. By means of these vibrations are brought about

all forces --- phenomena in nature, specialized

differentiations and effects of creation, preservation, and

mutation --- in the world of forms as well as upon the

ethereal planes. Thus every atom of the universe is infused

with spirit, which is life in one of its phases of

manifestation, and endowed with qualities of consciousness

and intelligence --- likewise phases of the spirit --- in

conformity to the requirements of its differentiation.

On the lowest material plane, which is that of humanity, the

spirit focalizes itself in all human beings who permit it to

do so. Its rejection is the cause of ignorance, from which

flow all sin, suffering, and sorrow; by its conscious

acceptance man becomes partaker of the Divine Wisdom,

"one with the gods, " entering into possession of an ever-

increasing power of consciousness, and attains oneness

with the Absolute. This is the ultimate destiny of all beings;

28

hence Theosophy affirms the perfectibility of the race and

rejects the concept of innate unregenerable wickedness.

From the theosophic point of view the world is

compounded of the Egos or individual spirits, for whom it

emanates from the Divine Will; and its evolution is due to

the impulse imparted by its spiritual element, that force

manifesting itself from the beginning in the primary

conditions of life --- far below the sentient stage --- and

having in the evolvement of higher forms, including man,

the guidance and direction of intelligent, perfected beings

from other and older evolutions.

Hence man is deemed a conscious spirit, the flower of

evolution; while below him, in the lower kingdoms, are

other less-advanced classes of egos, all, however, on the

way of ascent to the human stage, which they will

eventually reach when man has gone on still higher. The

perfecting of self-consciousness is the object of evolution.

By this man is enabled to reach more exalted stages of

existence. And his conditioned mortal life is for the purpose

of affording him experience by which that self-

consciousness may be developed and cognition of the spirit

attained.

Man is a spirit and requires vehicles with which to come in

touch with all the planes of nature included in evolution,

and it is these vehicles that make of him an intricate,

composite being, liable to error, but at the same time able

to rise above all delusions. He is in miniature the universe,

for he is, as spirit, manifesting himself to himself by means

of seven differentiations.

Therefore he is characterized in Theosophy as a septenate

or sevenfold being. His immortal being comprises a trinity,

spirit (Atman), the spiritual soul or discernment (Buddhi),

29

and mind (Manas). This triad requires as vehicles or

instruments through which to operate and gain cognition in

matter four lower mortal principles. These are: the animal

passions and desires, unintelligent and productive of

ignorance through delusion (Kama); the life-energy (Jiva);

the astral body (Linga Sarira), which is the connecting link

between the ethereal principles and the corporeality; and,

finally, the physical body (Sthula Sarira).

The principle designated as Jiva is a special differentiation

for the energizing of the human being from the great pranic

ocean of the life-principle, which is one of the distinctive

vibrations already spoken of, and a phase of manifestation

of the spirit. It does not cease when the collective entity

called man dies, but simply continues its vibrations in the

myriad of lives that make up the cells of the body without

animating them in harmonious aggregate action.

The Linga Sarira belongs to the astral plane of matter,

which, being next above that of our tangible world in

refinement of its substance, is just beyond our normal

sensuous perception. As the physical body is at death

reabsorbed into the material elements whence it was drawn,

so the astral body is eventually dissipated in and absorbed

by the substance of its plane; but its permanence is much

greater than that of the gross body. During life it is from the

earliest moment until the last the model upon which are

molded the physical molecules of which the body is

composed, and through it the life-principle is enabled to

animate the aggregate mass as a collective entity.

These lower four principles or sheaths are the transitory,

perishable part of man --- not himself, but in every sense

the instruments he uses --- given up at the hour of death and

rebuilt at every new birth. The trinity is the real man, the

thinker, the individuality that passes from house to house,

30

gaining experience at each rebirth, while it suffers and

enjoys according to its deeds. In each successive earth-life

he is known to others as a new personality, but in the whole

stretch of eternity he is one individual, conscious of an

identity not dependent on name, form, or recollections of

personalities.

This doctrine of reincarnation is the very base of

Theosophy, for it explains life and nature as no other

hypothesis can; and it is an essential to the scheme of

evolution, for without such re-embodiment on the plane of

experiences and atonements there could be no evolution of

the human soul. The Ego returning to mortal life only goes

into the family which either completely answers to its

whole nature, gives an opportunity for its evolutionary

progress, or is connected with it by reason of events in past

incarnations and causes mutually created.

Inseparable from the doctrine of reincarnation is that of

Karma, or justice, sometimes called the "ethical law of

causation." Mere entry into life is no fit foundation for just

reward or punishment, which must be the deserts for prior

conduct. But such consequent awards determine entry into

life, and with unerring equity establish the sequence of

good and evil happenings in requital of the past. Effect is

always in cause, and thus the body, brain, and intellectual

faculties furnished by reincarnation being products of one's

own deserving, become the field from which must be g

leaned the harvest planted by acts in the past.

The law of Karma applies in physical nature as well as in

ethics to solar systems, planets, races, nations, families, and

individuals. With reincarnation the doctrine of Karma

explains the misery and suffering of the world, and no

room is left to accuse nature of injustice. The misery of any

nation or race is the direct result of the thoughts and acts of

31

the Egos who make up the race or nation. If they did

wickedly in the past, they must suffer the inevitable

consequences. To this end they must go on incarnating and

reincarnating until the effects they caused have been

exhausted. Though the nation thus suffering chastisement

should for a time disappear, the Egos belonging to it could

not leave the world, but would reappear as the founders of

some new nation in which they would continue to receive

their karmic due.

With reference to postmortem conditions, Theosophy

teaches two states of existence somewhat analogous to the

Christian "purgatory" and "heaven." The first, immediately

subsequent to earth-life, is Kama-loka, where the immortal

triad takes leave of the lower principles remaining after

separation from the body. Thence the Ego passes into

Devachan. The former is, as its name indicates, a place ---

the astral plane penetrating and surrounding the earth ---

the latter a state of being, or rather of consciousness.

In Kama-loka all the hidden passions and desires are let

loose, and enough mentality is retained to make them

tortures. When the astral body in which they cohere is

disintegrated, as it is in time, they remain a sort of entity in

the Kama-Rupa, a form of still less materiality than the

Linga Sarira. Eventually this too is said to fade out, leaving

only their essence, the Skandhas, fateful germs of karmic

consequence, which, when the Ego emerges from the

devachanic state, are by the law of attraction drawn to the

new being in which it incarnates.

Owing to the law of cohesion between the principles, which

prevents their separation before a given time, the untimely

dead must pass in Kama-loka a period almost equal to the

length life would have been but for the sudden termination.

Losing the body has not killed them. They still consciously

32

exist in the astral body, and in the case of very wicked and

forceful persons --- some executed criminals, for instance --

- may be even more harmful on the astral plane than they

were in life. Prolonged kama-lokic existence is no injustice

to the victims of accident, since death, like everything else,

is a karmic consequence.

Finally, it may be said of Kama-loka that it is the last

conscious state of the thoroughly evil human souls bereft of

the spiritual tie and doomed to annihilation ( Avichi).

Having in life centered the consciousness in the kamic

principle, preserved intellect and rejected the spirit, leading

persistent lives of evil for its own sake, they are the only

damned beings we know.

Pure souls speedily pass from Kama-loka to the devachanic

state. It is a period of rest; a real existence, no more

illusionary than earth life, where the essence of the

thoughts of life that were as high as character permitted

expands and is garnered by the soul and mind. When the

force of these thoughts is fully exhausted the soul is once

more drawn back to earth, to that environment which will

best promote its further evolution.

No new ethics are presented by Theosophy, as it is held that

right ethics are forever the same. But in the doctrines of

Theosophy are to be found the philosophical and

reasonable basis of ethics and the natural enforcement of

them in practice.

The present worldwide interest in Theosophy dates from

1875, when Helena P. Blavatsky, a messenger of the

adepts, appeared in New York, initiated the theosophic

movement, and, with Henry S. Olcott, William Q. Judge,

and several other persons, formed the Theosophical

Society. Other revivals of the ancient doctrine, occurring in

33

the last quarter of each century during several hundred

years past, are matters of historic record; but, as their times

were not propitious, they amounted to little in their effect

upon humanity at large compared with the importance this

one has attained.

The Theosophical Society, though its members generally,

no doubt, subscribe to theosophic doctrine, is not dogmatic,

but admits to membership all who can conscientiously

accept its three avowed objects:

1. To form the nucleus of a Universal Brotherhood of

Humanity without any distinctions whatever.

2. To promote the study of ancient and modern religions,

philosophies, and sciences.

3. To investigate unexplained laws of nature and the

psychical powers of man.

Starting with a membership of fifteen persons in 1875, it

has spread all over the globe, until now it has hundreds of

branches scattered through all the civilized and even the

semi-civilized countries, and counts its members by

thousands. Beyond its organization in importance,

however, is the wonderful influence of theosophic

teachings in coloring the literature, thought, ethics, and

even scientific progress and religious expression of the

world. The size of the Society gives but a very imperfect

idea of the extent of its work. . . .

34

An Epitome of Theosophy

by William Q. Judge

Theosophy, the Wisdom-Religion, has existed from

immemorial time. It offers us a theory of nature and of life

which is founded upon knowledge acquired by the Sages of

the past, more especially those of the East; and its higher

students claim that this knowledge is not imagined or

inferred, but that it is a knowledge of facts seen and known

by those who are willing to comply with the conditions

requisite for seeing and knowing.

Theosophy, meaning knowledge of or about God (not in the

sense of a personal anthropomorphic God, but in that of

divine "godly" wisdom), and the term "God" being

universally accepted as including the whole of both the

known and the unknown, it follows that "Theosophy" must

imply wisdom respecting the absolute; and, since the

absolute is without beginning and eternal, this wisdom

must have existed always. Hence Theosophy is sometimes

called the Wisdom-Religion, because from immemorial

time it has had knowledge of all the laws governing the

spiritual, the moral, and the material.

The theory of nature and of life which it offers is not one

that was at first speculatively laid down and then proved by

adjusting facts or conclusions to fit it; but is an explanation

of existence, cosmic and individual, derived from

knowledge reached by those who have acquired the power

to see behind the curtain that hides the operations of nature

from the ordinary mind. Such Beings are called Sages,

using the term in its highest sense. Of late they have been

35

called Mahatmas and Adepts. In ancient times they were

known as the Rishis and Maha-rishis -- the last being a

word that means Great Rishis.

It is not claimed that these exalted beings, or Sages, have

existed only in the East. They are known to have lived in

all parts of the globe, in obedience to the cyclic laws

referred to below. But as far as concerns the present

development of the human race on this planet, they now are

to be found in the East, although the fact may be that some

of them had, in remote times, retreated from even the

American shores.

There being of necessity various grades among the students

of this Wisdom-Religion, it stands to reason that those

belonging to the lower degrees are able to give out only so

much of the knowledge as is the appanage of the grade they

have reached, and depend, to some extent, for further

information upon students who are higher yet. It is these

higher students for whom the claim is asserted that their

knowledge is not mere inference, but that it concerns

realities seen and known by them. While some of them are

connected with the Theosophical Society, they are yet

above it. The power to see and absolutely know such laws

is surrounded by natural inherent regulations which must be

complied with as conditions precedent; and it is, therefore,

not possible to respond to the demand of the worldly man

for an immediate statement of this wisdom, insomuch as he

could not comprehend it until those conditions are fulfilled.

As this knowledge deals with laws and states of matter, and

of consciousness undreamed of by the "practical" Western

world, it can only be grasped, piece by piece, as the student

pushes forward the demolition of his preconceived notions,

that are due either to inadequate or to erroneous theories. It

is claimed by these higher students that, in the Occident

especially, a false method of reasoning has for many

36

centuries prevailed, resulting in a universal habit of mind

which causes men to look upon many effects as causes, and

to regard that which is real as the unreal, putting meanwhile

the unreal in the place of the real. As a minor example, the

phenomena of mesmerism and clairvoyance have, until

lately, been denied by Western science, yet there have

always been numerous persons who know for themselves,

by incontrovertible introspective evidence, the truth of

these phenomena, and, in some instances, understand their

cause and rationale.

The following are some of the fundamental propositions of

Theosophy:

The spirit in man is the only real and permanent part of his

being; the rest of his nature being variously compounded.

And since decay is incident to all composite things,

everything in man but his spirit is impermanent.

Further, the universe being one thing and not diverse, and

everything within it being connected with the whole and

with every other thing therein, of which upon the upper

plane (below referred to) there is a perfect knowledge, no

act or thought occurs without each portion of the great

whole perceiving and noting it. Hence all are inseparably

bound together by the tie of Brotherhood.

This first fundamental proposition of Theosophy postulates

that the universe is not an aggregation of diverse unities but

that it is one whole. This whole is what is denominated

"Deity" by Western Philosophers, and "Para-Brahma" by

the Hindu Vedantins. It may be called the Unmanifested,

containing within itself the potency of every form of

manifestation, together with the laws governing those

manifestations. Further, it is taught that there is no creation

of worlds in the theological sense; but that their appearance

37

is due strictly to evolution. When the time comes for the

Unmanifested to manifest as an objective Universe, which

it does periodically, it emanates a Power or "The First

Cause" so called because it itself is the rootless root of that

Cause, and called in the East the "Causeless Cause." The

first Cause we may call Brahma, or Ormazd, or Osiris, or

by any name we please. The projection into time of the

influence or so-called "breath of Brahma" causes all the

worlds and the beings upon them to gradually appear. They

remain in manifestation just as long as that influence

continues to proceed forth in evolution. After long aeons

the outbreathing, evolutionary influence slackens, and the

universe begins to go into obscuration, or pralaya, until, the

"breath" being fully indrawn, no objects remain, because

nothing is but Brahma. Care must be taken by the student to

make a distinction between Brahma (the impersonal

Parabrahma) and Brahma the manifested Logos. A

discussion of the means used by this power in acting would

be out of place in this Epitome, but of those means

Theosophy also treats.

This breathing-forth is known as a Manvantara, or the

Manifestation of the world between two Manus (from

Manu, and Antara "between") and the completion of the

inbreathing brings with it Pralaya, or destruction. It is from

these truths that the erroneous doctrines of "creation" and

the "last judgment" have sprung. Such Manvantaras and

Pralayas have eternally occurred, and will continue to take

place periodically and forever.

For the purpose of a Manvantara two so-called eternal

principles are postulated, that is, Purusha and Prakriti (or

spirit and matter), because both are ever present and

conjoined in each manifestation. Those terms are used here

because no equivalent for them exists in English. Purusha is

called "spirit," and Prakriti "matter," but this Purusha is not

38

the unmanifested, nor is Prakriti matter as known to

science; the Aryan Sages therefore declare that there is a

higher spirit still, called Purushottama. The reason for this

is that at the night of Brahma, or the so-called indrawing of

his breath, both Purusha and Prakriti are absorbed in the

Unmanifested; a conception which is the same as the idea

underlying the Biblical expression -- "remaining in the

bosom of the Father."

This brings us to the doctrine of Universal Evolution as

expounded by the Sages of the Wisdom-Religion. The

Spirit, or Purusha, they say, proceeds from Brahma through

the various forms of matter evolved at the same time,

beginning in the world of the spiritual from the highest and

in the material world from the lowest form. The lowest

form is one unknown as yet to modern science. Thus,

therefore, the mineral, vegetable and animal forms each

imprison a spark of the Divine, a portion of the indivisible

Purusha.

These sparks struggle to "return to the Father," or in other

words, to secure self-consciousness and at last come into

the highest form, on Earth, that of man, where alone self-

consciousness is possible to them. The period, calculated in

human time, during which this evolution goes on embraces

millions of ages. Each spark of divinity has, therefore,

millions of ages in which to accomplish its mission -- that

of obtaining complete self-consciousness while in the form

of man. But by this is not meant that the mere act of

coming into human form of itself confers self-

consciousness upon this divine spark. That great work may

be accomplished during the Manvantara in which a Divine

spark reaches the human form, or it may not; all depends

upon the individual's own will and efforts. Each particular

spirit thus goes through the Manvantara, or enters into

manifestation for its own enrichment and for that of the

39

Whole. Mahatmas and Rishis are thus gradually evolved

during a Manvantara, and become, after its expiration,

planetary spirits, who guide the evolutions of other future

planets. The planetary spirits of our globe are those who in

previous Manvantaras -- or days of Brahma -- made the

efforts, and became in the course of that long period

Mahatmas.

Each Manvantara is for the same end and purpose, so that

the Mahatmas who have now attained those heights, or

those who may become such in the succeeding years of the

present Manvantara, will probably be the planetary spirits

of the next Manvantara for this or other planets. This

system is thus seen to be based upon the identity of

Spiritual Being, and, under the name of "Universal

Brotherhood," constitutes the basic idea of the

Theosophical Society, whose object is the realization of

that Brotherhood among men.

The Sages say that this Purusha is the basis of all

manifested objects. Without it nothing could exist or

cohere. It interpenetrates everything everywhere. It is the

reality of which, or upon which, those things called real by

us are mere images. As Purusha reaches to and embraces

all beings, they are all connected together; and in or on the

plane where that Purusha is, there is a perfect

consciousness of every act, thought, object, and

circumstance, whether supposed to occur there, or on this

plane, or any other. For below the spirit and above the

intellect is a plane of consciousness in which experiences

are noted, commonly called man's "spiritual nature"; this is

frequently said to be as susceptible of culture as his body or

his intellect.

This upper plane is the real register of all sensations and

experiences, although there are other registering planes. It

40

is sometimes called the "subconscious mind." Theosophy,

however, holds that it is a misuse of terms to say that the

spiritual nature can be cultivated. The real object to be kept

in view is to so open up or make porous the lower nature

that the spiritual nature may shine through it and become

the guide and ruler. It is only "cultivated" in the sense of

having a vehicle prepared for its use, into which it may

descend. In other words, it is held that the real man, who is

the higher self -- being the spark of the Divine before

alluded to -- overshadows the visible being, which has the

possibility of becoming united to that spark. Thus it is said

that the higher Spirit is not in the man, but above him. It is

always peaceful, unconcerned, blissful, and full of absolute

knowledge. It continually partakes of the Divine state,

being continually that state itself, "conjoined with the

Gods, it feeds upon Ambrosia." The object of the student is

to let the light of that spirit shine through the lower

coverings.

This "spiritual culture" is only attainable as the grosser

interests, passions, and demands of the flesh are

subordinated to the interests, aspirations and needs of the

higher nature; and this is a matter of both system and

established law.

This spirit can only become the ruler when the firm

intellectual acknowledgment or admission is first made that

IT alone is. And, as stated above, it being not only the

person concerned but also the whole, all selfishness must

be eliminated from the lower nature before its divine state

can be reached. So long as the smallest personal or selfish

desire even for spiritual attainment for our own sake

remains, so long is the desired end put off. Hence the above

term "demands of the flesh" really covers also demands

that are not of the flesh, and its proper rendering would be

41

"desires of the personal nature, including those of the

individual soul."

When systematically trained in accordance with the

aforesaid system and law, men attain to clear insight into

the immaterial, spiritual world, and their interior faculties

apprehend truth as immediately and readily as physical

faculties grasp the things of sense, or mental faculties those

of reason. Or, in the words used by some of them, "They

are able to look directly upon ideas"; and hence their

testimony to such truth is as trustworthy as is that of

scientists or philosophers to truth in their respective fields.

In the course of this spiritual training such men acquire

perception of, and control over, various forces in Nature

unknown to other men, and thus are able to perform works

usually called "miraculous," though really but the result of

larger knowledge of natural law. What these powers are

may be found in Patanjali's "Yoga Philosophy."

Their testimony as to super-sensuous truth, verified by their

possession of such powers, challenges candid examination

from every religious mind.

Turning now to the system expounded by these sages, we

find, in the first place, an account of cosmogony, the past

and future of this earth and other planets, the evolution of

life through elemental, mineral, vegetable, animal and

human forms, as they are called.

These "passive life elementals" are unknown to modern

science, though sometimes approached by it as a subtle

material agent in the production of life, whereas they are a

form of life itself.

42

Each Kalpa, or grand period, is divided into four ages or

yugas, each lasting many thousands of years, and each one

being marked by a predominant characteristic. These are

the Satya-Yuga (or age of truth), the Treta-Yuga, the

Dvapara-Yuga, and our present Kali-Yuga (or age of

darkness), which began five thousand years back. The word

"darkness" here refers to spiritual and not material

darkness. In this age, however, all causes bring about their

effects much more rapidly than in any other age -- a fact

due to the intensified momentum of "evil," as the course of

its cycle is about rounding towards that of a new cycle of

truth. Thus a sincere lover of the race can accomplish more

in three incarnations during Kali-Yuga, than he could in a

much greater number in any other age. The darkness of this

age is not absolute, but is greater than that of other ages; its

main tendency being towards materiality, while having

some mitigation in occasional ethical or scientific advance

conducive to the well-being of the race, by the removal of

immediate causes of crime or disease.

Our Earth is one of a chain of seven planets, it alone being

on the visible plane, while the six others are on different

planes, and therefore invisible. (The other planets of our

solar system belong each to a chain of seven.) And the life-

wave passes from the higher to the lower in the chain until

it reaches our earth, and then ascends and passes to the

three others on the opposite arc, and thus seven times. The

evolution of forms is coincident with this progress, the tide

of life bearing with it the mineral and vegetable forms, until

each globe in turn is ready to receive the human life wave.

Of these globes our Earth is the fourth.

Humanity passes from globe to globe in a series of Rounds,

first circling about each globe, and reincarnating upon it a

fixed number of times. Concerning the human evolution on

the concealed planets or globes little is permitted to be said.

43

We have to concern ourselves with our Earth alone. The

latter, when the wave of humanity has reached it for the last

time (in this, our Fourth Round), began to evolute man,

subdividing him into races. Each of these races when it has,

through evolution, reached the period known as "the

moment of choice" and decided its future destiny as an

individual race, begins to disappear. The races are

separated, moreover, from each other by catastrophes of

nature, such as the subsidence of continents and great

natural convulsions. Coincidently with the development of

races the development of specialized senses takes place;

thus our fifth race has so far developed five senses.

The Sages further tell us that the affairs of this world and

its people are subject to cyclic laws, and during any one

cycle the rate or quality of progress appertaining to a

different cycle is not possible. These cyclic laws operate in

each age. As the ages grow darker the same laws prevail,

only the cycles are shorter; that is, they are the same length

in the absolute sense, but go over the given limit in a

shorter period of time. These laws impose restrictions on

the progress of the race. In a cycle, where all is ascending

and descending, the Adepts must wait until the time comes

before they can aid the race to ascend. They cannot, and

must not, interfere with Karmic law. Thus they begin to

work actively again in the spiritual sense, when the cycle is

known by them to be approaching its turning point.

At the same time these cycles have no hard lines or points

of departure or inception, inasmuch as one may be ending

or drawing to a close for some time after another has

already begun. They thus overlap and shade into one

another, as day does into night; and it is only when the one

has completely ended and the other has really begun by

bringing out its blossoms, that we can say we are in a new

cycle. It may be illustrated by comparing two adjacent

44

cycles to two interlaced circles, where the circumference of

one touches the center of the other, so that the moment

where one ended and the other began would be at the point

where the circumferences intersected each other. Or by

imagining a man as representing, in the act of walking, the

progress of the cycles; his rate of advancement can only be

obtained by taking the distance covered by his paces, the

points at the middle of each pace, between the feet, being

the beginning of cycles and their ending.

The cyclic progress is assisted, or the deterioration further

permitted, in this way; at a time when the cycle is

ascending, developed and progressed Beings, known in

Sanskrit by the term "Jnanis," descend to this earth from

other spheres where the cycle is going down, in order that

they may also help the spiritual progress of this globe. In

like manner they leave this sphere when our cycle

approaches darkness. These Munis must not, however, be

confounded with the Mahatmas and Adepts mentioned

above. The right aim of true Theosophists should,

therefore, be so to live that their influence may be

conducive for the dispelling of darkness to the end that

such Jnanis may turn again towards this sphere.

Theosophy also teaches the existence of a universal

diffused and highly ethereal medium, which has been

called the "Astral Light" and "Akasa." It is the repository of

all past, present, and future events, and in it are recorded

the effects of spiritual causes, and of all acts and thoughts

from the direction of either spirit or matter. It may by called

the Book of the Recording Angel.

Akasa, however, is a misnomer when it is confused with

Ether or the astral light of the Kabalists. Akasa is the

noumenon of the phenomenal Ether or astral light proper,

for Akasa is infinite, impartite, intangible, its only

45

production being Sound. (Akasa in the mysticism of the

Esoteric Philosophy is, properly speaking, the female "Holy

Ghost"; "Sound" or speech being the Logos -- the

manifested Verbum of the unmanifested Mother. See

Sankhyasara [by Vijnana Bhikshu], Preface, p. 33, et seq.)

And this astral light is material and not spirit. It is, in fact,

the lower principle of that cosmic body of which Akasa is

the highest. It has the power of retaining all images. This

includes a statement that each thought as well as word and

act makes an image there. These images may be said to

have two lives. First. Their own as an image. Second. The

impress left by them in the matrix of the astral light. In the

upper realm of this light there is no such thing as space or

time in the human sense. All future events are the thoughts

and acts of men; these are producers in advance of the

picture of the event which is to occur. Ordinary men

continually, recklessly, and wickedly, are making these

events sure to come to pass, but the Sages, Mahatmas, and

the Adepts of the good law, make only such pictures as are

in accordance with Divine law, because they control the

production of their thought. In the astral light are all the

differentiated sounds as well. The elementals are energic

centers in it. The shades of departed human beings and

animals are also there. Hence, any seer or entranced person

can see in it all that anyone has done or said, as well as that

which has happened to anyone with whom he is connected.

Hence, also, the identity of deceased persons -- who are

supposed to report specially out of this plane -- is not to be

concluded from the giving of forgotten or unknown words,

facts, or ideas. Out of this plane of matter can be taken the

pictures of all who have ever lived, and then reflected on a

suitable magneto-electrical surface, so as to seem like the

apparition of the deceased, producing all the sensations of

weight, hardness, and extension.

46

Through the means of the Astral Light and the help of

Elementals, the various material elements may be drawn

down and precipitated from the atmosphere upon either a

plane surface or in the form of a solid object; this

precipitation may be made permanent, or it may be of such

a light cohesive power as soon to fade away. But the help

of the elementals can only be obtained by a strong will

added to a complete knowledge of the laws which govern

the being of the elementals. It is useless to give further

details on this point; first, because the untrained student

cannot understand; and second, the complete explanation is

not permitted, were it even possible in this space.

The world of the elementals is an important factor in our

world and in the course of the student. Each thought as it is

evolved by a man coalesces instantly with an elemental,

and is then beyond the man's power.

It can easily be seen that this process is going on every

instant. Therefore, each thought exists as an entity. Its

length of life depends on two things: (a) The original force

of the person's will and thought; (b) The power of the

elemental which coalesced with it, the latter being

determined by the class to which the elemental belongs.

This is the case with good and bad thoughts alike, and as

the will beneath the generality of wicked thoughts is

usually powerful, we can see that the result is very

important, because the elemental has no conscience and

obtains its constitution and direction from the thought it

may from time to time carry.

Each human being has his own elementals that partake of

his nature and his thoughts. If you fix your thoughts upon a

person in anger, or in critical, uncharitable judgment, you

attract to yourself a number of those elementals that belong

to, generate, and are generated by this particular fault or

47

failing, and they precipitate themselves upon you. Hence,

through the injustice of your merely human condemnation,

which cannot know the source and causes of the action of

another, you at once become a sharer of his fault or failing

by your own act, and the spirit expelled returns "with seven

devils worse than himself."

This is the origin of the popular saying that "curses, like

chickens, come home to roost," and has its root in the laws

governing magnetic affinity.

In the Kali-Yuga we are hypnotized by the effect of the

immense body of images in the Astral Light, compounded

of all the deeds, thoughts, and so forth of our ancestors,

whose lives tended in a material direction. These images

influence the inner man -- who is conscious of them -- by

suggestion. In a brighter age the influence of such images

would be towards Truth. The effect of the Astral Light, as

thus molded and painted by us, will remain so long as we

continue to place those images there, and it thus becomes

our judge and our executioner. Every universal law thus

contains within itself the means for its own

accomplishment and the punishment for its violation, and

requires no further authority to postulate it or to carry out

its decrees.

The Astral Light by its inherent action both evolves and

destroys forms. It is the universal register. Its chief office is

that of a vehicle for the operation of the laws of Karma, or

the progress of the principle of life, and it is thus in a deep

spiritual sense a medium or "mediator" between man and

his Deity -- his higher spirit.

Theosophy also tells of the origin, history, development

and destiny of mankind.

48

Upon the subject of Man it teaches:



First. That each spirit is a manifestation of the One

Spirit, and thus a part of all. It passes through a

series of experiences in incarnation, and is destined

to ultimate reunion with the Divine.



Second. That this incarnation is not single but

repeated, each individuality becoming re-embodied

during numerous existences in successive races and

planets of our chain, and accumulating the

experiences of each incarnation towards its

perfection.



Third. That between adjacent incarnations, after

grosser elements are first purged away, comes a

period of comparative rest and refreshment, called

Devachan -- the soul being therein prepared for its

next advent into material life.

The constitution of man is subdivided in a septenary

manner, the main divisions being those of body, soul and

spirit. These divisions and their relative development

govern his subjective condition after death. The real

division cannot be understood, and must for a time remain

esoteric, because it requires certain senses not usually

developed for its understanding. If the present seven-fold

division, as given by Theosophical writers is adhered to

strictly and without any conditional statement, it will give

rise to controversy or error. For instance, Spirit is not a

seventh principle. It is the synthesis, or the whole, and is

equally present in the other six. The present various

divisions can only be used as a general working hypothesis,

to be developed and corrected as students advance and

themselves develop.

The state of spiritual but comparative rest known as

Devachan is not an eternal one, and so is not the same as

49

the eternal heaven of Christianity. Nor does "hell"

correspond to the state known to Theosophical writers as

Avichi.

All such painful states are transitory and purificatory states.

When those are passed the individual goes into Devachan.

"Hell" and Avichi are thus not the same. Avichi is the same

as the "second death," as it is in fact annihilation that only

comes to the "black Magician" or spiritually wicked, as will

be seen further on.

The nature of each incarnation depends upon the balance as

struck of the merit and demerit of the previous life or lives -

- upon the way in which the man has lived and thought; and

this law is inflexible and wholly just.

"Karma" -- a term signifying two things, the law of ethical

causation (Whatsoever a man soweth, that shall he also

reap); and the balance or excess of merit or demerit in any

individual, determines also the main experiences of joy and

sorrow in each incarnation, so that what we call "luck" is in

reality "desert" -- desert acquired in past existence.

Karma is not all exhausted in a single life, nor is a person

necessarily in this life experiencing the effect of all his

previous Karma; for some may be held back by various

causes. The principle cause is the failure of the Ego to

acquire a body which will furnish the instrument or

apparatus in and by which the meditation or thoughts of

previous lives can have their effect and be ripened. Hence it

is held that there is a mysterious power in the man's

thoughts during a life, sure to bring about its results in

either an immediately succeeding life or in one many lives

distant; that is, in whatever life the Ego obtains a body

capable of being the focus, apparatus, or instrument for the

50

ripening of past Karma. There is also a swaying or

diverging power in Karma in its effects upon the soul, for a

certain course of life -- or thought -- will influence the soul

in that direction for sometimes three lives, before the

beneficial or bad effect of any other sort of Karma can be

felt. Nor does it follow that every minute portion of Karma

must be felt in the same detail as when produced, for

several sorts of Karma may come to a head together at one

point in the life, and, by their combined effect, produce a

result which, while, as a whole, accurately representing all

the elements in it, still is a different Karma from each

single component part. This may be known as the

nullification of the postulated effect of the classes of Karma

involved.

The process of evolution up to reunion with the Divine is

and includes successive elevation from rank to rank of

power and usefulness. The most exalted beings still in the

flesh are known as Sages, Rishis, Brothers, Masters. Their

great function being the preservation at all times, and when

cyclic laws permit, the extension of spiritual knowledge

and influence.

When union with the Divine is effected, all the events and

experiences of each incarnation are known.

As to the process of spiritual development, Theosophy

teaches:



First. That the essence of the process lies in the

securing of supremacy, to the highest, the spiritual,

element of man's nature.



Second. That this is attained along four lines,

among others, --

51

(a) The entire eradication of selfishness in all forms,

and the cultivation of broad, generous sympathy in,

and

effort

for

the

good

of

others.

(b) The absolute cultivation of the inner, spiritual

man by meditation, by reaching to and communion

with the Divine, and by exercise of the kind

described by Patanjali, i.e., incessant striving to an

ideal

end.

(c) The control of fleshly appetites and desires, all

lower, material interests being deliberately

subordinated to the behests of the spirit.

(d) The careful performance of every duty

belonging to one's station in life, without desire for

reward, leaving results for Divine law.



Third. That while the above is incumbent on and

practicable by all religiously disposed men, a yet

higher plane of spiritual attainment is conditioned

upon a specific course of training, physical,

intellectual and spiritual, by which the internal

faculties are first aroused and then developed.



Fourth. That an extension of this process is reached

in Adeptship, Mahatmaship, or the states of Rishis,

Sages and Dhyani-Chohans, which are all exalted

stages, attained by laborious self-discipline and

hardship, protracted through possibly many

incarnations, and with many degrees of initiation

and preferment, beyond which are yet other stages

ever approaching the Divine.

As to the rationale of spiritual development it asserts:



First. That the process takes place entirely within

the individual himself, the motive, the effort, and

the result proceeding from his own inner nature,

along the lines of self-evolution.

52



Second. That, however personal and interior, this

process is not unaided, being possible, in fact, only

through close communion with the supreme source

of all strength.

As to the degree of advancement in incarnations it holds:

1. First. That even a mere intellectual acquaintance

with Theosophic truth has great value in fitting the

individual for a step upwards in his next earth-life,

as it gives an impulse in that direction.

2. Second. That still more is gained by a career of

duty, piety and beneficence.

3. Third. That a still greater advance is attained by the

attentive and devoted use of the means to spiritual

culture heretofore stated.

4. Fourth. That every race and individual of it reaches

in evolution a period known as "the moment of

choice," when they decide for themselves their

future destiny by a deliberate and conscious choice

between eternal life and death, and that this right of

choice is the peculiar appanage of the free soul. It

cannot be exercised until the man has realized the

soul within him, and until that soul has attained

some measure of self-consciousness in the body.

The moment of choice is not a fixed period of time; it is

made up of all moments. It cannot come unless all the

previous lives have led up to it. For the race as a whole it

has not yet come. Any individual can hasten the advent of

this period for himself under the previously stated law of

the ripening of Karma. Should he then fail to choose right

he is not wholly condemned, for the economy of nature

provides that he shall again and again have the opportunity

of choice when the moment arrives for the whole race.

After this period the race, having blossomed, tends towards

53

its dissolution. A few individuals of it will have outstripped

its progress and attained Adeptship or Mahatmaship. The

main body, who have chosen aright, but who have not

attained salvation, pass into the subjective condition, there

to await the influx of the human life wave into the next

globe, which they are the first souls to people; the

deliberate choosers of evil, whose lives are passed in great

spiritual wickedness (for evil done for the sheer love of evil

per se), sever the connection with the Divine Spirit, or the

Monad, which forever abandons the human Ego. Such Egos

pass into the misery of the eighth sphere, as far as we

understand, there to remain until the separation between

what they had thus cultivated and the personal Isvara or

divine spark is complete. But this tenet has never been

explained to us by the Masters, who have always refused to

answer and to explain it conclusively. At the next

Manvantara that Divine Spark will probably begin again

the long evolutionary journey, being cast into the stream of

life at the source and passing upward again through all the

lower forms.

So long as the connection with the Divine Monad is not

severed, this annihilation of personality cannot take place.

Something of that personality will always remain attached

to the immortal Ego. Even after such severance the human

being may live on, a man among men -- a soulless being.

This disappointment, so to call it, of the Divine Spark by

depriving it of its chosen vehicle constitutes the "sin against

the Holy Ghost," which its very nature forbade it to pardon,

because it cannot continue an association with principles

which have become degraded and vitiated in the absolute

sense, so that they no longer respond to cyclic or

evolutionary impulses, but, weighted by their own nature,

sink to the lowest depths of matter. The connection, once

wholly broken, cannot in the nature of Being be resumed.

But innumerable opportunities for return offer themselves

54

throughout the dissolving process, which lasts thousands of

years.

There is also a fate that comes to even Adepts of the Good

Law which is somewhat similar to a loss of "heaven" after

its enjoyment for incalculable periods of time. When the

Adept has reached a certain very high point in his evolution

he may, by a mere wish, become what the Hindus call a

"Deva" -- or lesser god. If he does this, then, although he

will enjoy the bliss and power of that state for a vast length

of time, he will not at the next Pralaya partake of the

conscious life "in the bosom of the Father," but has to pass

down into matter at the next new "creation," performing

certain functions that could not now be made clear, and has

to come up again through the elemental world; but this fate

is not like that of the Black Magician who falls into Avichi.

And again between the two he can choose the middle state

and become a Nirmanakaya -- one who gives up the bliss of

Nirvana and remains in conscious existence outside of his

body after its death; in order to help Humanity. This is the

greatest sacrifice he can do for mankind. By advancement

from one degree of interest and comparative attainment to

another as above stated, the student hastens the advent of

the moment of choice, after which his rate of progress is

greatly intensified.

It may be added that Theosophy is the only system of

religion and philosophy which gives satisfactory

explanation of such problems as these:



First. The object, use, and inhabitation of other

planets than this earth, which planets serve to

complete and prolong the evolutionary course, and

to fill the required measure of the universal

experience of souls.

55



Second. The geological cataclysms of earth; the

frequent absence of intermediate types in its fauna;

the occurrence of architectural and other relics of

races now lost, and as to which ordinary science has

nothing but vain conjecture; the nature of extinct

civilizations and the causes of their extinction; the

persistence of savagery and the unequal

development

of

existing

civilizations;

the

differences, physical and internal, between the

various races of men; the line of future

development.



Third. The contrasts and unisons of the world's

faiths, and the common foundation underlying them

all.



Fourth. The existence of evil, of suffering, and of

sorrow -- a hopeless puzzle to the mere

philanthropist or theologian.



Fifth. The inequalities in social condition and

privilege; the sharp contrasts between wealth and

poverty, intelligence and stupidity, culture and

ignorance, virtue and vileness; the appearance of

men of genius in families destitute of it, as well as

other facts in conflict with the law of heredity; the

frequent cases of unfitness of environment around

individuals, so sore as to embitter disposition,

hamper aspiration, and paralyze endeavor; the

violent antithesis between character and condition;

the occurrence of accident, misfortune and untimely

death -- all of them problems solvable only by

either the conventional theory of Divine caprice or

the Theosophic doctrines of Karma and

Reincarnation.



Sixth. The possession by individuals of psychic

powers -- clairvoyance, clairaudience, etc., as well

as the phenomena of psychometry and statuvolism.

56



Seventh. The true nature of genuine phenomena in

spiritualism, and the proper antidote to superstition

and to exaggerated expectation.



Eighth. The failure of conventional religions to

greatly extend their areas, reform abuses, reorganize

society, expand the idea of brotherhood, abate

discontent, diminish crime, and elevate humanity;

and an apparent inadequacy to realize in individual

lives the ideal they professedly uphold.

57

58

From Long-Sealed

Ancient Fountains

The Origin of Modern Theosophy

Compiled from the Writings of H.P. Blavatsky

When, years ago, we first travelled over the East, exploring

the penetralia of its deserted sanctuaries, two saddening and

ever-recurring questions oppressed our thoughts: Where,

WHO, WHAT is GOD? Who ever saw the IMMORTAL

SPIRIT of man, so as to be able to assure himself of man's

immortality? HPB, ISIS I vi

From the moment when the foetal embryo is formed until

the old man, gasping his last, drops into the grave, neither

the beginning nor the end is understood by scholastic

science; all before us is a blank, all after us chaos. For it

there is no evidence as to the relations between spirit, soul,

and body, either before or after death. The mere life-

principle itself presents an unsolvable enigma, upon the

study of which materialism has vainly exhausted its

intellectual powers. In the presence of a corpse the

skeptical physiologist stands dumb when asked by his pupil

whence came the former tenant of that empty box, and

whither it has gone. The pupil must either, like his master,

rest satisfied with the explanation that protoplasm made the

man, and force vitalized and will now consume his body, or

he must go outside the walls of his college and the books of

its library to find an explanation of the mystery. HPB, ISIS I 336

59

It was while most anxious to solve these perplexing

problems that we came into contact with certain men,

endowed with such mysterious powers and such profound

knowledge that we may truly designate them as the sages of

the Orient. To their instructions we lent a ready ear. HPB, ISIS I

vi

The work now submitted to public judgment is the fruit of a

somewhat intimate acquaintance with [these] Eastern

adepts and study of their science. HPB, ISIS I v

There are, scattered throughout the world, a handful of

thoughtful and solitary students, who pass their lives in

obscurity, far from the rumors of the world, studying the

great problems of the physical and spiritual universes. They

have their secret records in which are preserved the fruits of

the scholastic labors of the long line of recluses whose

successors they are. The knowledge of their early ancestors,

the sages of India, Babylonia, Nineveh, and the imperial

Thebes; --- all this, and much more, is recorded on

indestructible parchment, and passed with jealous care from

one adept to another. HPB, ISIS I 557-558

From the first ages of man, the fundamental truths of all

that we are permitted to know on earth was in the safe

keeping of the adepts of the sanctuary. Those guardians of

the primitive divine revelation, who had solved every

problem that is within the grasp of human intellect, were

bound together by a universal freemasonry of science and

philosophy, which formed one unbroken chain around the

globe. HPB, ISIS I 37-38

By the training of faculties we all possess, but which they

alone have developed to perfection, [these Adepts] have

entered in spirit these various [superphysical] planes and

states. For long ages, one generation of Adepts after

60

another has studied the mysteries of being, of life, death,

and re-birth, and all have taught in their turn some of the

facts so learned. HPB, KEY 217

Their spiritual visions, real explorations by, and through,

physical and spiritual senses untrammelled by blind flesh,

were systematically checked and compared one with the

other, and their nature sifted. All that was not corroborated

by unanimous and collective experience was rejected, while

that only was recorded as established truth which, in

various ages, under different climes, and throughout an

untold series of incessant observations, was found to agree

and receive constantly further corroboration. The methods

used by our scholars and students of the psycho-spiritual

sciences do not differ from those of students of the natural

and physical sciences. Only our fields of research are on

two different planes, and our instruments are made by no

human hands, for which reason perchance they are only the

more reliable. The retorts, accumulators, and microscopes

of the chemist and naturalist may get out of order; the

telescope and the astronomer's horological instruments may

get spoiled; our recording instruments are beyond the

influence of weather or the elements. HPB, KEY 86-87

For thousands of years, one initiate after another, one great

hierophant succeeded by other hierophants, has explored

and re-explored the invisible Universe, the worlds of the

interplanetary regions, during long periods when his

conscious soul, united to the spiritual soul and to the ALL,

free and almost omnipotent, left his body. The mysteries of

life as well as death, of the visible and invisible worlds,

have been fathomed and observed by initiated adepts in all

epochs and in all nations. They have studied these during

the solemn moments of union of their divine monad with

the universal Spirit, and they have recorded their

experiences. Thus by comparing and checking the

61

observations of one with those of another, having been able

to ascertain that the visions of adepts who lived 10,000

years ago are invariably corroborated and verified by those

of modern adepts, to whom the writings of the former never

do become known until later --- the truth has been

established. A definite science, based on personal

observation and experience, corroborated by continuous

demonstrations, containing irrefutable proofs, for those

who study it, has thus been established. HPB, CW V 50-51

The Secret Doctrine is the accumulated Wisdom of the

Ages, and its cosmogony alone is the most stupendous and

elaborate system. The facts have actually occupied

countless generations of initiated seers and prophets to

marshal, to set down and explain. The flashing gaze of

those seers has penetrated into the very kernel of matter,

and recorded the soul of things there.

The [Esoteric] system is no fancy of one or several isolated

individuals. It is the uninterrupted record covering

thousands of generations of Seers whose respective

experiences were made to test and to verify the teachings of

higher and exalted beings, who watched over the childhood

of Humanity. For long ages, the "Wise Men" of the Fifth

Race had passed their lives in learning by checking,

testing, and verifying in every department of nature the

traditions of old by the independent visions of great adepts;

i.e., men who have developed and perfected their physical,

mental, psychic, and spiritual organisations to the utmost

possible degree.

No vision of one adept was accepted till it was checked and

confirmed by the visions --- so obtained as to stand as

independent evidence --- of other adepts, and by centuries

of experiences. HPB, SD I 273-273

62

Every word of [esoteric] information found in my writings

comes from the teachings of our Eastern Masters; and

many a passage in these works has been written by me

under their dictation. In saying this no supernatural claim

is urged, for no miracle is performed by such a dictation.

Space and distance do not exist for thought; and if two

persons are in perfect mutual psycho-magnetic rapport, and

of these two, one is a great Adept in Occult Sciences, then

thought-transference and dictation of whole pages, become

as easy and as comprehensible at the distance of ten

thousand miles as the transference of two words across a

room. HPB, "My Books," Lucifer, May, 1891.

[Note: The above extracts have been transcribed from the original

sources but some text has been silently deleted. The original texts,

however, can be found from the bibliographical references.

Explanatory words added by the editor are enclosed within brackets.]

63

64

Great Adepts

and Trained Seers

Knowledge of Spiritual Facts by

Personal Experience and from Actual

Observation

Compiled from the Writings of H.P. Blavatsky

and the Mahatmas M. and K.H.

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. KH, Mahatma Letters, 2nd

edition, p. 64.

Life, 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 (1); 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;

65

life in conjunction with concrete matter as well as life

present in the imponderable atom. KH, ML 158-159

The adept has learnt the great secret how to penetrate

deeply into the Arcana of being. KH, ML 194-195

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 (2) the chela (3) 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 familiar to him. No change in the etheric vibrations can

escape him. He applies his knowledge The means we avail

ourselves of are all laid down for us in a code as old as

humanity to the minutest detail. Our laws are as immutable

as those of Nature. We build our philosophy upon

experiment and deduction. KH, ML 143-144

There comes a moment in the life of an adept, when the

hardships he has passed through are a thousandfold

rewarded. In order to acquire further knowledge, he has no

more to go through a minute and slow process of

investigation and comparison of various objects, but is

accorded an instantaneous, implicit insight into every first

truth. The adept sees and feels and lives in the very source

of all fundamental truths --- the Universal Spiritual Essence

of Nature. KH, ML 241

66

A MAHATMA (4) is a personage, who, by special training

and education, has evolved those higher faculties and has

attained that spiritual knowledge, which ordinary humanity

will acquire after passing through numberless series of re-

incarnations during the process of cosmic evolution. Now

an entity, that is passing through the occult training in its

successive births, gradually has less and less (in each

incarnation) of lower Manas [Mind] until there arrives a

time when its whole Manas, being of an entirely elevated

character, is centred in the higher individuality (5), when

such a person may be said to have become a MAHATMA.

The real MAHATMA is then not his physical body but that

higher Manas which is inseparably linked to the Atma (6)

and its vehicle (Buddhi 7) --- a union effected by him in a

comparatively very short period by passing through the

process of self-evolution laid down by the Occult

Philosophy. HPB, Collected Writings, Volume VI, p. 239.

The Tchang-chub (an adept who has, by the power of his

knowledge and soul enlightenment, become exempt from

the curse of UNCONSCIOUS transmigration) may, at his

will and desire, and instead of reincarnating himself only

after bodily death, do so, and repeatedly --- during his life

if he chooses. He holds the power of choosing for himself

new bodies --- whether on this or any other planet -- while

in possession of his old form, that he generally preserves

for purposes of his own. KH, ML 285

When our great Buddha --- the patron of all the adepts, the

reformer and the codifier of the occult system, reached first

Nirvana (8) on earth, he became a Planetary Spirit (9); 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

67

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. That is the

highest form of adeptship man can hope for on our planet.

But it is as rare as the Buddhas themselves. 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.

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. KH, ML 43-44

We tell you what we know, for we are made to learn it

through personal experience. KH, ML 128

So far as we know, so far as the highest Planetary Spirits

have ascertained, 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. KH, ML

138

The ordinary man has no experience of any state of

consciousness other than that to which the physical senses

link him. Men dream; they sleep the profound sleep which

is too deep for dreams to impress the physical brain; and in

these states there must still be consciousness. How, then,

while these mysteries remain unexplored, can we hope to

68

speculate with profit on the nature of globes which, in the

economy of nature, must needs belong to states of

consciousness other and quite different from any which

man experiences here?

For even great adepts (those initiated of course), trained

seers though they are, can claim thorough acquaintance

with the nature and appearance of planets and their

inhabitants belonging to our solar system only. They know

that almost all the planetary worlds are inhabited, but can

have access to --- even in spirit --- only those of our

system; and they are also aware how difficult it is, even for

them, to put themselves into full rapport even with the

planes of consciousness within our system, but differing

from the states of consciousness possible on this globe; i.e. ,

on the three planes of the chain of spheres beyond our

earth. Such knowledge and intercourse are possible to them

because they have learned how to penetrate to planes of

consciousness which are closed to the perceptions of

ordinary men. HPB, The Secret Doctrine, II 701

[Note: The above extracts have been transcribed from the original

sources but some text has been silently deleted. The original texts,

however, can be found from the bibliographical references.

Explanatory words added by the editor are enclosed within brackets.]

69

70

“Isis Unveiled”

Adepts and The Secret Doctrine

by H.P. Blavatsky

FROM the first ages of man the fundamental truths of all

that we are permitted to know on earth was in the safe

keeping of the adepts of the sanctuaries. These guardians of

the primitive divine revelation were bound together by a

universal freemasonry of science and philosophy, which

formed one unbroken chain around the globe.

The difference in creeds and religious practice was only

external. Too many of our thinkers do not consider that the

numerous changes in language, the allegorical phraseology

and evident secretiveness of the old Mystical writers, who

were generally under an obligation never to divulge the

solemn secrets of the sanctuary, might have sadly misled

translators and commentators. The phrases of the mediaeval

alchemist they read literally; and even the veiled

symbology of Plato is commonly misunderstood by the

modern scholar.

Almost without exception ancient and mediaeval scholars

believed in the arcane doctrines of wisdom. These included

Alchemy, the Chaldeo-Jewish Kabala, the esoteric systems

of Pythagoras and the old Magi, and those of the later

Platonic philosophers and theurgists, the Indian

Gymnosophists and the Chaldean astrologers.

71

Formerly, magic was a universal science, entirely in the

hands of the sacerdotal savant. Though the focus was

jealously guarded in the sanctuaries, its rays illuminated the

whole of mankind. Otherwise, how are we to account for

the extraordinary identity of "superstitions," customs,

traditions, and even sentences, repeated in popular proverbs

scattered from one pole to the other?

The fables of the mythopoeic ages will be found to have

but allegorized the greatest truths of geology and

anthropology. It is in these ridiculously expressed fables

that science will have to look for her "missing links."

Otherwise, whence such strange "coincidences" in the

respective histories of nations and peoples so widely

thrown apart? Whence that identity of primitive

conceptions which fables and legends though they are

termed now, contain in them nevertheless the kernel of

historical facts, of a truth thickly overgrown with the husks

of popular embellishment, but still a truth?

Even the so-called fabulous narratives of certain

Buddhistical books, when stripped of their allegorical

meanings, are found to be the secret doctrines taught by

Pythagoras. What Buddha taught in the sixth century, B.C.,

in India, Pythagoras taught in the fifth, in Greece and Italy.

There are, scattered throughout the world, a handful of

thoughtful and solitary students, who pass their lives in

obscurity, far from the rumors of the world, studying the

great problem of the physical and spiritual universes. They

have their secret records in which are preserved the fruits of

the scholastic labors of the long line of recluses whose

successors they are. The knowledge of their early ancestors,

the sages of India, Babylonia, Nineveh, and the imperial

Thebes; the legends and traditions commented upon by the

72

masters of Solon, Pythagoras, and Plato, in the marble halls

of Heliopolis and Sais; traditions which, in their days,

already seemed to hardly glimmer from behind the foggy

curtains of the past; -- all this, and much more, is recorded

on indestructible parchment, and passed with jealous care

from one adept to another. We must bear in mind that

authentic treatises upon ancient magic of the Chaldean and

Egyptian lore are not scattered about in public libraries, and

at auction sales. That such exist is nevertheless a fact.

The keys to the Biblical miracles of old, and to the

phenomena of modern days; the problems of psychology,

physiology, and the many "missing links" which have so

perplexed scientists, are all in the hands of secret

fraternities.

No wonder that the Northern seer, Swedenborg, advises

people to search for the LOST WORD among the

hierophants of Tartary, China, and Thibet; for it is there,

and only there now, although we find it inscribed on the

monuments of the oldest Egyptian dynasties.

The grandiose poetry of the four Vedas; the Books of

Hermes; the Chaldean Book of Numbers; the Nazarene

Codex; the Kabala of the Tanaim; the Sepher Jezira; the

Book of Wisdom of Schlomah (Solomon); the secret

treatise on Muhta and Badha, attributed by the Buddhist

kabalists to Kapila, the founder of the Sankhya system; the

Brahmanas; the Stan-Gyour of the Thibetans; all these

volumes have the same ground-work. Varying but in

allegories they teach the same secret doctrine which, when

once thoroughly eliminated, will prove to be the Ultima

Thule of true philosophy, and disclose what is this LOST

WORD. Our scientists do not -- nay, cannot understand

correctly the old Hindu literature. They have a perfect right

to the just consciousness of their great learning, but none at

73

all to lead the world into their own error, by making it

believe that they have solved the last problem of ancient

thought in literature, whether Sanscrit or any other; that

there lies not behind the external "twaddle" far more than

was ever dreamed of by our modern exact philosophy; or

that above and beyond the correct rendering of Sanscrit

words and sentences there is no deeper thought, intelligible

to some of the descendants of those who veiled it in the

morning hours of earth's day, if they are not to the profane

reader. No people in the world have ever attained to such

grandeur of thought in ideal conceptions of the Deity and

its offspring, MAN, as the Sanscrit metaphysicians and

theologians.

Verily the Christs of the pre-Christian ages were many. But

they died unknown to the world, and disappeared silently

and mysteriously. There never was nor ever will be a truly

philosophical mind, whether of Pagan, heathen, Jew, or

Christian, but has followed the same path of thought.

Who, of those who ever studied the ancient philosophies,

who understand intuitionally the grandeur of their

conceptions, the boundless sublimity of their views of the

Unknown Deity, can hesitate for a moment to give the

preference to their doctrines over the incomprehensible

dogmatic and contradictory theology of the hundreds of

Christian sects? Who that has ever read Plato and fathomed

his To On, "whom no person has seen except the son," can

doubt that Jesus was a disciple of the same secret doctrine

which had instructed the great philosopher? For Plato never

claimed to be the inventor of all that he wrote, but gave

credit for it to Pythagoras, who, in his turn, pointed to the

remote East as the source whence he derived his

information and his philosophy.

74

The mass of cumulative evidence has been reinforced to an

extent which leaves little, if any, room for further

controversy. A conclusive opinion is furnished by too many

scholars to doubt the fact that India was the Alma-Mater,

not only of the civilization, arts, and sciences, but also of

all the great religions of antiquity; Judaism, and hence

Christianity, included.

And when we say, indiscriminately, "India," we do not

mean the India of our modern days, but that of the archaic

period. In those ancient times, countries which are now

known to us by other names were all called India. There

was an Upper, a Lower, and a Western India, the latter of

which is now Persia-Iran. The countries now named Thibet,

Mongolia, and Great Tartary, were also considered by the

ancient writers as India.

And now we will try to give a clear insight into one of the

chief objects of this work. What we desire to prove is, that

underlying every ancient popular religion was the same

ancient wisdom-doctrine, one and identical, professed and

practiced by the initiates of every country, who alone were

aware of its existence and importance. The proofs of this

identity of fundamental doctrine in the old religions are

found in the prevalence of a system of initiation; in the

secret sacerdotal castes who had the guardianship of

mystical words of power, and a public display of a

phenomenal control over natural forces, indicating

association with preterhuman beings. Every approach to the

Mysteries of all these nations was guarded with the same

jealous care, and in all, the penalty of death was inflicted

upon initiates of any degree who divulged the secrets

entrusted to them. There was an identity of vows, formulas,

rites, and doctrines, between the ancient faiths. Not only is

their memory still preserved in India, but also the Secret

Association is still alive and as active as ever. The chief

75

pontiff and hierophant, the Brahmatma, is still accessible to

those "who know," though perhaps recognized by another

name; and the ramifications of his influence extend

throughout the world.

The secret doctrines of the Magi, of the pre-Vedic

Buddhists, of the hierophants of the Egyptian Thoth or

Hermes, and of the adepts of whatever age and nationality,

including the Chaldean Kabalists and the Jewish nazars,

were identical from the beginning. When we use the term

Buddhists we do not mean to imply by it either the exoteric

Buddhism instituted by the followers of Gautama-Buddha,

nor the modern Buddhistic religion, but the secret

philosophy of Sakyamuni, which in its essence is certainly

identical with the ancient wisdom-religion of the sanctuary,

the pre-Vedic Brahmanism. By Buddhism, therefore, we

mean that religion signifying literally the doctrine of

wisdom, and which by many ages antedates the

metaphysical philosophy of Siddartha Sakyamuni. The

building of the Temple of Solomon is the symbolical

representation of the gradual acquirement of the secret

wisdom, or magic; this is the "Temple" which can be reared

without the sound of the hammer, or any tool of iron being

heard in the house while it is "in building."

In the East, this science is called, in some places, the

"seven-storied," in others, the "nine-storied" Temple; every

story answers allegorically to a degree of knowledge

acquired. Throughout the countries of the Orient, wherever

magic and the wisdom-religion are studied, its practitioners

and students are known among their craft as Builders -- for

they build the temple of knowledge, of secret science.

The "wisdom" of the archaic ages did not die out, and the

Gnosis still lingers on earth, and its votaries are many,

albeit unknown. Such secret brotherhoods have been

76

mentioned by more than one great author. If they have been

regarded as mere fictions of the novelist, that fact has only

helped the "brother-adepts" to keep their incognito the

more easily.

But there are numbers of these mystic brotherhoods which

have naught to do with "civilized" communities. Many are

the candidates at the doors of those who are supposed to

know the path that leads to the secret brotherhoods. The

great majority are refused admittance, and these turn away

interpreting the refusal as an evidence of the non-existence

of any such secret society. Thus these societies will go on

and hear themselves denied without uttering a word until

the day shall come for them to throw off their reserve and

show how completely they are masters of the situation. The

present writer states a few facts concerning them, by the

special permission of one who has a right to give it. The

work now submitted to public judgment is the fruit of a

somewhat intimate acquaintance with Eastern adepts and

study of their science.

Our work, then, is a plea for the recognition of the

Hermetic Philosophy, the anciently universal Wisdom-

Religion, as the only possible key to the Absolute in

science and theology. The religion of the ancients is the

religion of the future. A few centuries more, and there will

linger no sectarian beliefs in either of the great religions of

humanity. Brahmanism and Buddhism, Christianity and

Mahometanism will all disappear before the mighty rush of

facts. No other claim is advanced for a hearing of the

opinion contained in the present work than that they are

based upon many years' study of both ancient magic and its

modern form, Spiritualism.

NOTE.--The volume and page references to Isis Unveiled, from which

the foregoing chapter is compiled, are, in the order of the excerpts, as

77

follows: I, 37-8; I, 205; I, 247; I, 122; I, 291; I, 347; I, 557; I, 558; I,

559; I, 573; I, 580; I, 581; I, 583; II, 43; II, 84; II, 38; II, 39; II, 30; I,

589; II, 98-9; II, 100; II, 142; II, 143; II, 391-2; II, 402-3-4; II, 307; I,

v; I, vii; I, 613; I, 42.

78

“Isis Unveiled”

Spiritual Identity

by H.P. Blavatsky

THE Ineffable Name, in the search for which so many

vainly consume their knowledge and lives, dwells latent in

the heart of every man.

A man can have no god that is not bounded by his own

human conceptions. The wider the sweep of his spiritual

vision, the mightier will be his deity. But where can we

find a better demonstration of Him than in man himself; in

the spiritual and divine powers lying dormant in every

human being? From the remotest antiquity mankind as a

whole have always been convinced of the existence of a

personal spiritual entity within the personal physical man.

This inner entity was more or less divine according to its

proximity to the crown -- Chrestos. This belief is neither

bigotry nor superstition, only an ever-present, instinctive

feeling of the proximity of another spiritual and invisible

world, which, though it be subjective to the senses of the

outward man, is perfectly objective to the inner ego.

Humanity is the highest manifestation on earth of the

Unseen Supreme Deity, and each man an incarnation of his

God.

Is it enough for man to know that he exists? Is it enough to

be formed a human being to enable him to deserve the

appellation of MAN? To become a genuine spiritual entity,

79

which that designation implies, man must first create

himself anew, so to speak, i.e., thoroughly eliminate from

his mind and spirit, not only the dominating influence of

selfishness and other impurity, but also the infection of

superstition and prejudice. The latter is far different from

what we call antipathy or sympathy. We are at first

irresistibly or unwittingly drawn within its dark circle by

that peculiar influence, that powerful current of magnetism

which emanates from ideas as well as from physical bodies.

By this we are surrounded, and finally prevented through

moral cowardice -- fear of public opinion -- from stepping

out of it. It is rare that men regard a thing in either its true

or false light, accepting the conclusion by the free action of

their own judgment. Quite the reverse. The conclusion is

more commonly reached by blindly adopting the opinion

current at the hour among those with whom they associate.

The work now submitted to public judgment is offered to

such as are willing to accept truth wherever it may be

found, and to defend it, even looking popular prejudice

straight in the face. The clergy apart, none but the logician,

the investigator, the dauntless explorer, should meddle with

books like this. Such delvers after truth have the courage of

their opinions.

When, years ago, we first traveled over the East, we came

in contact with certain men, endowed with such mysterious

power and such profound knowledge that we may truly

designate them as the sages of the Orient. To their

instructions we lent a ready ear. They showed us that by

combining science with religion, the existence of God and

immortality of man's spirit may be demonstrated like a

problem of Euclid. The Oriental philosophy has room for

no other faith than an absolute and immovable faith in the

omnipotence of man's own immortal self. This

omnipotence comes from the kinship of man's spirit with

the Universal Soul -- God! Science, theology, every human

80

hypothesis and conception born of imperfect knowledge,

lost forever their authoritative character in our sight.

Such knowledge is priceless; and it has been hidden only

from those who overlooked it, derided it, or denied its

existence. Our Ego, that which lives and thinks and feels

independently of us in our mortal casket, does more than

believe. It knows that there exists a God in nature, for the

sole and invincible Artificer of all lives in us as we live in

Him. No dogmatic faith or exact science is able to uproot

that intuitional feeling inherent in man, when he has once

fully realized it in himself. Difficult, nay, impossible, as it

seems to science to find out the invisible, universal motor

of all -- Life, to explain its nature, or even to suggest a

reasonable hypothesis for the same, the mystery is but half

a mystery, not merely for the great adepts and seers, but

even for the true and firm believers in a spiritual world. To

the simple believer, there remains divine faith. The latter is

firmly rooted in his inner senses; in his unerring intuition,

with which cold reason has naught to do, he feels it cannot

play him false. Let human-born, erroneous dogmas, and

theological sophistry contradict each other; let one crowd

off the other, and the subtile casuistry of one creed fell to

the ground the crafty reasoning of another; truth remains

one, and there is not a religion, whether Christian or

heathen, that is not firmly built upon the rock of ages --

God and immortal spirit.

"There is a personal God, and there is a personal Devil!"

thunders the Christian preacher. "There is no personal God,

except the grey matter in our brain," contemptuously

replies the materialist, "and there is no Devil." Between

Science and Theology is a bewildered public, fast losing all

belief in man's personal immortality, in a deity of any kind,

and rapidly descending to the level of mere animal

existence.

81

Human nature is like universal nature in its abhorrence of a

vacuum. It feels an intuitional yearning for a Supreme

Power. Mankind have one innate, irrepressible craving.

This is the yearning after the proofs of immortality. How

could such a belief have stood for the countless ages, were

it not that among all nations, whether civilized or savage,

man has been allowed the demonstrative proof? Is not the

very existence of such a belief an evidence that thinking

philosopher and unreasoning savage have both been

compelled to acknowledge the testimony of their senses?

Being forbidden to search for Him where alone His traces

would be found, man filled the aching void with the

personal God whom his spiritual teachers built up for him

from the crumbling ruins of heathen myths and hoary

philosophies of old. How otherwise explain the mushroom

growth of new sects, some of them absurd beyond degree?

Sincere skepticism as to the immortality of man's soul is a

malady, a malformation of the physical brain, and has

existed in every age. As there are infants born with a caul

upon their heads, so there are men who are incapable till

their last hour of ridding themselves of that kind of caul

evidently enveloping their organs of spirituality. Those who

resign themselves to a materialistic existence, shutting out

the divine radiance shed by their spirit, at the beginning of

the earthly pilgrimage, and stifling the warning voice of

that faithful sentry, the conscience, which serves as a focus

for the light in the soul -- such beings as these, having left

behind conscience and spirit, and crossed the boundaries of

matter, will of necessity have to follow its laws.

We are at the bottom of a cycle and evidently in a transitory

state. Plato divides the intellectual progress of the universe

during every cycle into fertile and barren periods. During

the barren periods the spiritual sight of the majority of

mankind is so blinded as to lose every notion of the

82

superior power of its own divine spirit. We are in a barren

period: the eighteenth century, during which the malignant

fever of skepticism broke out so irrepressibly, has entailed

unbelief as an hereditary disease upon the nineteenth. The

divine intellect is veiled in man; his animal brain alone

philosophizes.

Reason, the outgrowth of the physical brain, develops at the

expense of instinct -- the flickering reminiscence of a once

divine omniscience -- spirit. Reason avails only for the

consideration of material things; it is incapable of helping

its possessor to a knowledge of spirit. In losing instinct,

man loses his intuitional powers, which are the crown and

ultimatum of instinct. Reason is the clumsy weapon of the

scientists -- intuition the unerring guide of the seer. The

brain feeds and lives and grows in strength and power at

the expense of its spiritual parent. It aims but at the

development and fuller comprehension of natural, earthly

life; and thus, can discover but the mysteries of physical

nature. Its grief and fear, hope and joy, are all closely

blended with its terrestrial existence. It ignores all that

cannot be demonstrated by either its organs of action or

sensation. It begins by becoming virtually dead; it dies at

last completely. It is annihilated. When death arrives, there

is no more a soul to liberate. The whole essence of the

latter has already been absorbed by the vital system of the

physical man. Our present cycle is pre-eminently one of

such soul-deaths. We elbow soulless men and women at

every step in life.

There are revelations of the spiritual senses of man which

may be trusted far more than all the sophistries of

materialism. Instinct is more to be trusted than the most

instructed and developed reason, as regards man's inner

sense which assures him of his immortality. Instinct is the

universal endowment of nature by the Spirit of the Deity

83

itself; reason, the slow development of our physical

constitution, an evolution of our adult material brain.

Instinct, as a divine spark, grows and develops according to

the law of the double evolution, physically and spiritually.

It is the divine instinct in its ceaseless progress of

development.

But, if the knowledge of the occult powers of nature opens

the spiritual sight of man, and leads him unerringly to a

profounder veneration for the Creator, on the other hand

ignorance, dogmatic narrow-mindedness, and a childish

fear of looking to the bottom of things, invariably leads to

fetish-worship and superstition. Within the limits of his

intellectual capabilities the true philosopher knows no

forbidden ground, and should be content to accept no

mystery of nature as inscrutable and inviolable. Fanaticism

in religion, fanaticism in science, or fanaticism in any other

question becomes a hobby, and cannot but blind our senses.

"There is no more fatal fallacy than that the truth will

prevail by its own force, that it has only to be seen to be

embraced. In fact the desire for the actual truth exists in

very few minds, and the capacity to discern it in fewer still.

When men say they are seeking the truth, they mean that

they are looking for evidence to support some prejudice or

prepossession. Their beliefs are moulded to their wishes.

They see all, and more than all, that seems to tell for that

which they desire; they are blind as bats to whatever tells

against them. The scientists are no more exempt from this

common failing than are others."

Many men have arisen who have had glimpses of the truth,

and fancied they had it all. Such have failed to achieve the

good they might have done and sought to do, because

vanity has made them thrust their personality into such

undue prominence as to interpose it between their believers

and the whole truth that lay behind. The world needs no

84

sectarian church, whether of Buddha, Jesus, Mahomet,

Swedenborg, Calvin, or any other. There being but ONE

Truth, man requires but one church -- the Temple of God

within us, walled in by matter, but penetrable by any who

can find the way; the pure in heart see God. If by

Christianity is meant the external religious forms of

worship, then in the eyes of every truly religious man, who

has studied ancient exoteric faiths, and their symbology,

Christianity is pure heathenism, and Catholicism, with its

fetish-worshipping, is far worse and more pernicious than

Hinduism in its most idolatrous aspect. The everlasting

conflict between the world-religions -- Christianity,

Judaism, Brahmanism, Paganism, Buddhism, proceeds

from this one source: Truth is known but to the few; the

rest, unwilling to withdraw the veil from their own hearts,

imagine it blinding the eyes of their neighbor. The god of

every

exoteric

religion,

including

Christianity,

notwithstanding its pretensions to mystery, is an idol, a

fiction, and cannot be anything else.

There never was, nor can there be more than one universal

religion; for there can be but one truth concerning God.

Like an immense chain whose upper end, the alpha,

remains invisibly emanating from a Deity -- in statu

absconditu with every primitive theology -- it encircles our

globe in every direction; it leaves not even the darkest

corner unvisited, before the other end, the omega, turns

back on its way to be again received where it first

emanated. On this divine chain was strung the exoteric

symbology of every people. Their variety of form is

powerless to affect their substance, and under their diverse

ideal types of the universe of matter, symbolizing its

vivifying principles, the uncorrupted immaterial image of

the spirit of being guiding them is the same. So far as

human intellect can go in the ideal interpretation of the

spiritual universe, its laws and powers, the last word was

85

pronounced ages since. Let human brains submit

themselves to torture for thousands of years to come; let

theology perplex faith and mime it with the enforcing of

incomprehensible dogmas in metaphysics; and science

strengthen skepticism by pulling down the tottering

remains of spiritual intuition in mankind, with her

demonstrations of its fallibility, eternal truth can never be

destroyed. True philosophy and divine truth are convertible

terms. A religion which dreads the light cannot be a

religion based on either truth or philosophy -- hence, it

must be false. The ancient Mysteries were mysteries to the

profane only, whom the hierophants never sought nor

would accept as proselytes; to the initiates the Mysteries

became explained as soon as the final veil was withdrawn.

No mind like that of Pythagoras or Plato would have

contented

itself

with

an

unfathomable

and

incomprehensible mystery, like that of the Christian

dogma.

Kapila, Orpheus, Pythagoras, Plato, Basilides, Marcian,

Ammonius and Plotinus, founded schools and sowed the

germs of many a noble thought, and disappearing left

behind them the refulgence of demi-gods. But the three

personalities of Christna, Gautama, and Jesus appeared like

true gods, each in his epoch, and bequeathed to humanity

three religions built on the imperishable rock of ages. That

all three, especially the Christian faith, have in time

become adulterated, and the latter almost unrecognizable, is

no fault of either of the noble Reformers. It is the priestly

self-styled husbandmen of the "vine of the Lord" who must

be held to account by future generations. Purify the three

systems of the dross of human dogmas, the pure essence

remaining will be found identical. Gautama-Buddha is

mirrored in the precepts of Christ; Paul and Philo Judaeus

are faithful echoes of Plato; and Ammonius Saccas and

Plotinus won their immortal fame by combining the

86

teachings of all these grand masters of true philosophy.

"Prove all things; hold fast to that which is good," ought to

be the motto of all brothers on earth. Not so is it with the

interpreters of the Bible.

Seers, righteous men, who had attained to the highest

science of the inner man and the knowledge of truth, have,

like Marcus Antoninus, received instructions "from the

gods," in sleep and otherwise. Helped by the purer spirits,

those that dwell in "regions of eternal bliss," they have

watched the process and warned mankind repeatedly.

Skepticism may sneer; faith, based on knowledge and

spiritual science, believes and affirms. Spiritual Life is the

one primordial principle above; Physical Life is the

primordial principle below, but they are one under their

dual aspect. When the Spirit is completely untrammelled

from the fetters of correlation, and its essence has become

so purified as to be reunited with its CAUSE, it may -- and

yet who can tell whether it really will -- have a glimpse of

the Eternal Truth. Till then, let us not build ourselves idols

in our own image, and accept the shadows for the Eternal

Light.

A man's idea of God is that image of blinding light that he

sees reflected in the concave mirror of his own soul, and

yet this is not, in very truth, God, but only His reflection.

His glory is there, but it is the light of his own Spirit that

the man sees, and it is all that he can bear to look upon. The

clearer the mirror, the brighter will be the divine image. In

the ecstatic Yogin, in the illuminated Seer, the spirit will

shine like the noon-day sun; in the debased victim of

earthly attraction, the radiance has disappeared, for the

mirror is obscured with the stains of matter. Such men deny

their God, and would willingly deprive humanity of soul at

one blow.

87

The profoundest and most transcendental speculations of

the ancient metaphysicians are all based on that great

principle underlying the whole of their religious

metaphysics -- illusion of the senses. Everything that is

finite is illusion, all that which is infinite and eternal is

reality. The objects of sense being ever delusive and

fluctuating, cannot be a reality. Spirit alone is

unchangeable, hence -- alone is no illusion. The Hermetic

axiom maintains that only the First Cause and its direct

emanations, our spirits, are incorruptible and eternal.

Christos, as a unity, is but an abstraction representing the

collective aggregation of the numberless spirit-entities,

which are the direct emanations of the infinite, invisible,

incomprehensible FIRST CAUSE -- the individual spirits of

men, erroneously called the souls. They are the divine sons

of God, of which some only overshadow mortal men -- but

this the majority -- some remain forever planetary spirits,

and some -- the smaller and rare minority -- unite

themselves during life with some men. Such God-like

beings as Gautama-Buddha, Jesus, Tissoo, Christna, and a

few others had united themselves with their spirits

permanently -- hence they became gods on earth. Others,

such as Moses, Pythagoras, Apollonius, Plotinus,

Confucius, Plato, Iamblichus, and some Christian saints,

having at intervals been so united, have taken rank in

history as demi-gods and leaders of mankind. The Greek

Logos, the Hebrew Messiah, the Latin Verbum, and the

Hindu Viradj are identically the same. They represent an

idea of collective entities -- of flames detached from the

one eternal centre of light.

It is by the spirit of the teachings of both Buddha and

Pythagoras, that we can so easily recognize the identity of

their doctrines. The all-pervading, universal soul, the

Anima Mundi, is Nirvana; and Buddha, as a generic name,

is the anthropomorphized monad of Pythagoras. When

88

resting in Nirvana, the final bliss, Buddha is the silent

monad, dwelling in darkness and silence; he is also the

formless Brahm, the sublime but unknowable Deity, which

pervades invisibly the whole universe. Whenever it is

manifested, desiring to impress itself upon humanity in a

shape intelligent to our intellect, whether we call it an

avatar or a King Messiah, or a permutation of Divine

Spirit, Logos, Christos, it is all one and the same thing. In

each case it is "the Father" who is in the Son, and the Son

in "the Father." The immortal spirit overshadows the mortal

man. It enters into him, and pervading his whole being,

makes of him a god, who descends into his earthly

tabernacle. Every man may become a Buddha, says the

doctrine. And so throughout the interminable series of ages

we find now and then men who more or less succeed in

uniting themselves "with God" as the expression goes, with

their own spirit, as we ought to translate. The Buddhists

call such men Arhat. Though the individual human spirits

are numberless, collectively they are one, as every drop of

water drawn out of the ocean, metaphorically speaking,

may have an individual existence, and still be one with the

rest of the drops going to form that ocean; for each human

spirit is a scintilla of the one all-pervading light. This

divine spirit animates the flower, the particle of granite on

the mountain side, the lion, the man. The same spirit that

animates the particle of dust, lurking latent in it, animates

man, manifesting itself in him in its highest state of

activity. This doctrine of God being the universal mind

diffused through all things underlies all ancient

philosophies.

Who is better fitted to impart to us the mysteries of after-

death, so erroneously thought impenetrable, than these men

who having, through self-discipline and purity of life and

purpose, succeeded in uniting themselves with their "God,"

were afforded some glimpses, however imperfect, of the

89

great truth? The love of truth is inherently the love of good;

and so predominating over every desire of the soul,

purifying it and assimilating it to the divine, thus governing

every act of the individual, it raises man to a participation

and communion with Divinity.

Men possessed of such knowledge and exercising such

powers patiently toiled for something better than the vain

glory of a passing fame. Seeking it not, they became

immortal, as do all who labor for the good of the race,

forgetful of mean self. Illuminated with the light of eternal

truth, these rich-poor alchemists fixed their attention upon

the things that lie beyond the common ken, recognizing

nothing inscrutable but the First Cause, and finding no

question unsolvable. To dare, to know, to will, and REMAIN

SILENT, was their constant rule; to be beneficent, unselfish,

and unpretending were, with them, spontaneous impulses.

Disdaining the rewards of petty traffic, spurning wealth,

luxury, pomp, and worldly power, they aspired to

knowledge as the most satisfying of all acquisitions.

NOTE.--The volume and page references to Isis Unveiled, from which

the foregoing chapter is compiled, are, in the order of the excerpts, as

follows: II, 343; II, 567; II, 593; II, 374; I, 39; I, v; II, iv; I, vi; I, vii; I,

36; I, 467; I, 36; I, x; I, 36-7; I, 115; I, 328; I, 247; I, 433; II, 368-9; I,

424; I, 425; II, 41; I, 402; I, 615; II, 635; II, 80; I, 307; I, 560; I, 561; II,

121; II, 536; II, 84; II, 369; II, 402; I, xviii; II, 157; II, 158; I, 502; II,

159; II, 158-9; I, 291; I, 292; I, 289; I, 292; I, xiii; I, 66-7.

90

“Isis Unveiled”

Evolution of the Soul

by H.P. Blavatsky

ESOTERIC philosophers held that everything in nature is

but a materialization of spirit. The Eternal First Cause is

latent spirit and matter from the beginning. While

conceding the idea of such a God to be an unthinkable

abstraction to human reason, they claimed that the unerring

human instinct grasped it as a reminiscence of something

concrete to it though intangible to our physical senses. With

the first idea, which emanated from the hitherto-inactive

Deity, the first motion was communicated to the whole

universe, and the electric thrill was instantaneously felt

throughout the boundless space. Spirit begat force, and

force matter; and thus the latent deity manifested itself as a

creative energy.

When; at what point of the eternity; or how? the question

must always remain unanswered; for human reason is

unable to grasp the great mystery. But, though spirit-matter

was from all eternity, it was in a latent state; the evolution

of our visible universe must have had a beginning. This

mystery of first creation, which was ever the despair of

science, is unfathomable, unless we accept the doctrine of

the Hermetists. Though matter is co-eternal with spirit, that

matter is certainly not our visible, tangible, and divisible

matter, but its extreme sublimation. Pure spirit is but one

remove higher. Unless we allow man to have been evolved

91

out of this primordial spirit-matter, how can we ever come

to any reasonable hypothesis as to the genesis of animate

beings?

The esoteric doctrine, then, teaches, like Buddhism and

Brahmanism, and even the persecuted Kabala, that the one

infinite and unknown Essence exists from all eternity, and

in regular and harmonious successions is either passive or

active. Upon inaugurating an active period, an expansion of

this Divine essence, from within outwardly, occurs in

obedience to eternal and immutable law, and the

phenomenal or visible universe is the ultimate result of the

long chain of cosmical forces thus progressively set in

motion. In like manner when the passive condition is

resumed, a contraction of the Divine essence takes place,

and the previous work of creation is gradually and

progressively undone. The visible universe becomes

disintegrated, its material dispersed; and "darkness" solitary

and alone, broods once more over the face of the "deep."

To use a metaphor which will convey the idea still more

clearly, an outbreathing of the "unknown essence" produces

the world; and an inhalation causes it to disappear. This

process has been going on from all eternity, and our

present universe is but one of an infinite series which had

no beginning, and will have no end.

The successive existence of an incalculable number of

worlds before the subsequent evolution of our own, was

believed in and taught by all the ancient peoples. The

Hindu doctrines teach of two Pralayas or dissolutions; the

one universal, the Maha-Pralaya, the other partial, or the

minor Pralaya. This does not relate to the universal

dissolution which occurs at the end of every "Day of

Brahma," but to the geological cataclysms at the end of

every minor cycle of our globe. A partial cataclysm occurs

at the close of every "age" of the world, which does not

92

destroy the latter, but only changes its general appearance.

New races of men and animals and a new flora evolve from

the dissolution of the precedent one.

As well as man, and every other living thing upon it, our

planet has had its spiritual and physical evolution. From an

impalpable ideal thought under the creative Will of Him of

whom we know nothing, and but dimly conceive in

imagination, this globe became fluidic and semi- spiritual,

then condensed itself more and more, until its physical

development. Our physical planet is but the hand-maiden,

or rather the maid-of-all-work, of the spirit, its master. The

allegorical curse under which it labors, is that it only

procreates, it does not create. And this curse will last until

the minutest particle of matter on earth shall have outlived

its days, until every grain of dust has, by gradual

transformation through evolution, become a constituent

part of a "living soul," and, until the latter shall reascend

the cyclic arc, and finally stand -- its own Redeeming Spirit

-- at the foot of the upper step of the spiritual worlds, as at

the first hour of its emanation. Beyond that lies the great

"Deep" -- A MYSTERY. The ancients were philosophers,

consistent in all things. Hence they taught that each of these

departed worlds, having performed its physical evolution,

and reached -- through birth, growth, maturity, old age, and

death -- the end of its cycle, had returned to its primitive

subjective form of a spiritual earth. Thereafter it had to

serve through all eternity as the dwelling of those who had

lived on it as men, and even animals, but were now spirits.

Eternity is pointed off into grand cycles, in each of which

twelve transformations of our world occur, following its

partial destruction by fire and water, alternately. Of these

twelve transformations,(1) the earth after each of the first

six is grosser, and everything on it -- man included -- more

material, than after the preceding one: while after each of

93

the remaining six, the contrary is true, both man and earth

growing more and more refined and spiritual with each

terrestrial change. When the apex of the cycle is reached, a

gradual dissolution takes place, and every living and

objective form is destroyed. But when that point is reached,

humanity has become fitted to live subjectively as well as

objectively. And not humanity alone, but also animals,

plants, and every atom. After a time of rest, say the

Buddhists, when a new world becomes self-formed, the

astral souls of animals and of all beings, except such as

have reached the highest Nirvana, will return on earth again

to end their cycles of transformations, and become men in

their turn. If there is a developed immortal spirit in man, it

must be in everything else, at least in a latent or germinal

state, and it can only be a question of time for each of these

germs to become fully developed. Logic shows us that as

all matter had a common origin, it must have attributes in

common, and as the vital and divine spark is in man's

material body, so it must lurk in every subordinate species.

The Hermetists held every particle of matter contains

within itself a spark of the divine essence -- or light, spirit -

- which, through its tendency to free itself from its

entanglement and return to the central source, produced

motion in the particles, and from motion forms were born.

As by gradual progression from the star-cloudlet to the

development of the physical body of man, the rule holds

good, so from the universal ether to the incarnate human

spirit they traced one uninterrupted series of entities. These

evolutions were from the world of spirit into the world of

gross matter; and through that back again to the source of

all things. The "descent of species" was to them a descent

from the spirit, primal source of all, to the "degradation of

matter."

The pre-existence and god-like powers of the human spirit

were believed in by most all the sages of ancient days. The

94

slow development from pre-existing forms was a doctrine

with the later Rosicrucians. The Platonic philosophy was

one of order, system, and proportion; it embraced the

evolution of worlds and of species, the correlation and

conservation of energy, the transmutation of material form,

the indestructibility of matter and of spirit. The

Pythagorean Monad, which lives "in solitude and

darkness," may remain on this earth forever invisible,

impalpable, and undemonstrated by experimental science.

Still, the whole universe will be gravitating around it, as it

did from the "beginning of time," and with every second,

man and atom approach nearer to that solemn moment in

the eternity, when the Invisible Presence will become clear

to their spiritual sight. When every particle of matter, even

the most sublimated, has been cast off from the last shape

that forms the ultimate link of that chain of double

evolution, which, throughout millions of ages and

successive transformations, has pushed the entity onward;

and when it shall find itself reclothed in that primordial

essence, identical with that of its Creator, then this once

impalpable organic atom will have run its race, and the

sons of God will once more "shout for joy" at the return of

the pilgrim.

The doctrine of the immortality of the soul dates from the

time when the soul was an objective being, hence when it

could hardly be denied by itself; when humanity was a

spiritual race and death existed not. Toward the decline of

the cycle of life the ethereal man-spirit then fell into the

sweet slumber of temporary unconsciousness in one sphere,

only to find himself awakening in the still brighter light of

a higher one. But while the spiritual man is ever striving to

ascend higher and higher toward its source of being,

passing through the cycles and spheres of individual life,

physical man had to descend with the great cycle of

universal creation until it found itself clothed with the

95

terrestrial garments. Thenceforth the soul was too deeply

buried under physical clothing to reassert its existence,

except in the cases of those more spiritual natures, which,

with every cycle, became more rare. And yet none of the

pre-historical nations ever thought of denying either the

existence or the immortality of the inner man, the real

"self." Only, we must bear in mind the teachings of the old

philosophies: the spirit alone is immortal -- the soul, per se,

is neither eternal nor divine. When linked too closely with

the physical brain of its terrestrial casket, it gradually

becomes a finite mind, a simple animal and sentient life-

principle. The cycle is moving down, and as it descends,

the physical and bestial nature of man develops more and

more at the expense of the Spiritual Self.

Man before being encased in matter had no use for limbs,

but was a pure spiritual entity. Hence if the Deity, and his

universe, and the stellar bodies are to be conceived as

spheroidal, this shape would be archetypal man's. As his

enveloping shell grew heavier, there came the necessity for

limbs, and the limbs sprouted. If we fancy a man with arms

and legs naturally extended at the same angle, by backing

him against the circle that symbolizes his prior shape as a

spirit, we would have the very figure described by Plato --

the X cross within the circle. The grand cycle includes the

progress of mankind from its germ in the primordial man of

spiritual form to the deepest depth of degradation he can

reach -- each successive step in the descent being

accompanied by a greater strength and grossness of the

physical form than its precursor. But while the grand cycle,

or age, is running its course, seven minor cycles are passed,

each marking the evolution of a new race out of the

preceding one, on a new world. And each of these races, or

grand types of humanity, breaks up into subdivisions of

families, and they again into nations and tribes.

96

The "coats of skin," mentioned in the third chapter of

Genesis as given to Adam and Eve, are explained by

certain ancient philosophers to mean the fleshy bodies with

which, in the progress of the cycles, the progenitors of the

race became clothed. They maintained that the god-like

physical form became grosser and grosser, until the bottom

of what may be termed the last spiritual cycle was reached,

and mankind entered upon the ascending arc of the first

human cycle. Then began an uninterrupted series of cycles

or yogas (2) ; the precise number of years of which each of

them consisted remaining an inviolable mystery within the

precincts of the sanctuaries and disclosed only to the

initiates. As soon as humanity entered upon a new one, the

stone age, with which the preceding cycle had closed,

began to gradually merge into the following and next

higher age. With each successive age, or epoch, men grew

more refined, until the acme of perfection possible in that

particular cycle had been reached. Then the receding wave

of time carried back with it the vestiges of human, social,

and intellectual progress. Cycle succeeded cycle, by

imperceptible transitions; highly-civilized flourishing

nations waxed in power, attained the climax of

development, waned, and became extinct; and mankind,

when the end of the lower cyclic arc was reached, was

replunged into barbarism as at the start. Kingdoms have

crumbled and nation succeeded nation from the beginning

until our day, the races alternately mounting to the highest

and descending to the lowest points of development. These

cycles, according to the Chaldean philosophy, do not

embrace all mankind at one and the same time. Draper

observes that there is no reason to suppose that any one

cycle applied to the whole human race. On the contrary,

while man in one portion of the planet was in a condition of

retrogression, in another he might be progressing in

enlightenment and civilization. Whether or not the men of

science are willing to concede the correctness of the

97

Hermetic theory of the physical evolution of man from

higher and more spiritual natures, they themselves show us

how the race has progressed from the lowest observed point

to its present development. And, as all nature seems to be

made up of analogies, is it unreasonable to affirm that the

same progressive development of individual forms has

prevailed among the inhabitants of the unseen universe?

While they made no attempt to calculate the duration of the

"grand cycle," the Hermetic philosophers yet maintained

that, according to the cyclic law, the living human race

must inevitably and collectively return one day to that point

of departure, where man was first clothed with "coats of

skin;" or, to express it more clearly, the human race must,

in accordance with the law of evolution, be finally

physically spiritualized. We must go deep indeed into the

abstruse metaphysics of Oriental mysticism before we can

realize fully the infinitude of the subjects that were

embraced at one sweep of the majestic thought of its

exponents.

Modern science insists upon the doctrine of evolution; so

do human reason and the "secret doctrine," and the idea is

corroborated by ancient legends and myths, and even by the

Bible itself when it is read between the lines. We see a

flower slowly developing from a bud, and the bud from its

seed. But whence the latter, with all its predetermined

programme of physical transformation, and its invisible,

therefore spiritual forces which gradually develop its form,

color, and odor? The word evolution speaks for itself. The

germ of the present human race must have pre-existed in

the parent of this race. Physical man, as a product of

evolution, may be left in the hands of the man of exact

science. None but he can throw light upon the physical

origin of the race. But we must positively deny the

materialist the same privilege as to the question of man's

psychical and spiritual evolution, for he and his highest

98

faculties cannot be proved on any conclusive evidence to

be "as much products of evolution as the humblest plant or

the lowest worm." If those who believe in the evolution of

spirit as firmly as the materialists believe in that of matter

are charged with teaching "unverifiable hypotheses," how

readily can they retort upon their accusers by saying that,

by their own confession, their physical evolution is still "an

unverified, if not actually an unverifiable hypothesis." The

former have at least the inferential proof of legendary myth,

the vast antiquity of which is admitted by both philologists

and archæologists; while their antagonists have nothing of a

similar nature. For a belief to have become universal, it

must have been founded on an immense accumulation of

facts, tending to strengthen it, from one generation to

another. The universe is the combination of a thousand

elements, and yet the expression of a single spirit -- a chaos

to the sense, a cosmos to the reason. In the Mysteries were

symbolized the pre-existent condition of the spirit and soul,

and the lapse of the latter into earth-life and Hades, the

miseries of that life, the purification of the soul, and its

restoration to divine bliss, or re-union with spirit. The

sacred numbers of the universe in their esoteric

combination solve the great problem and explain the theory

of radiation and the cycle of the emanations. The lower

orders before they develop into the higher ones must

emanate from the higher spiritual ones, and when arrived at

the turning point, be re-absorbed again into the infinite. The

key to the Pythagorean dogmas is the general formula of

unity in multiplicity, the one evolving the many and

pervading the many. This is the ancient doctrine of

emanation in few words. Even the apostle Paul accepted it

as true. "Out of him and through him and in him all things

are." This is purely Hindu and Brahmanical. The present

earth-life is a fall and a punishment. The soul dwells in "the

grave which we call the body," and in its incorporate state,

and previous to the discipline of education, the noetic or

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spiritual element is "asleep." Life is thus a dream, rather

than a reality. Is not this the idea of Maya, or the illusion of

the senses in physical life, which is so marked a feature of

Buddhistical philosophy? Basing all his doctrines on the

presence of the Supreme Mind, Plato taught that the nous,

spirit, or rational soul of man, possessed a kindred nature,

or even homogeneous, with the Divinity, and was capable

of beholding the eternal realities. The basis of this

assimilation is always asserted to be the pre-existence of

the spirit or nous. The greatest philosopher of the pre-

Christian era mirrored faithfully in his works the

spiritualism of the Vedic philosophers who lived thousands

of years before himself, and its metaphysical expression.

Thus is warranted the inference that to Plato and the ancient

Hindu sages was alike revealed the same wisdom. So

surviving the shock of time, what can this wisdom be but

divine and eternal?

What was a demonstration and a success in the eyes of

Plato and his disciples is now considered the overflow of a

spurious philosophy and a failure. The scientific methods

are reversed. The testimony of the men of old, who were

nearer to truth, for they were nearer to the spirit of nature --

the only aspect under which the Deity will allow itself to be

viewed and understood -- and their demonstrations, are

rejected. The whole of the present work is a protest against

such a loose way of judging the ancients. To be thoroughly

competent to criticize their ideas, and assure one's self

whether their ideas were distinct and "appropriate to the

facts," one must have sifted these ideas to the very bottom.

It is idle to repeat that which we have frequently said, and

that which every scholar ought to know; namely, that the

quintessence of their knowledge was in the hands of the

priests, who never wrote them, and in those of the initiates

who, like Plato, did not dare write them. In no country

were the true esoteric doctrines trusted to writing.

100

Therefore, those few speculations on the material and

spiritual universes which they did put in writing, could not

enable posterity to judge them rightly, even had not the

early Christian Vandals, the later crusaders, and the fanatics

of the middle ages destroyed three parts of that which

remained of the Alexandrian library and its later schools.

Who, then, of those who turn away from the "secret

doctrine" as being "unphilosophical" and, therefore,

unworthy of a scientific thought, has a right to say that he

studied the ancients; that he is aware of all they knew, and

knowing far more, knows also that they knew little, if

anything? This "secret doctrine" contains the alpha and

omega of universal science; therein lies the corner and the

key-stone of all the ancient and modern knowledge; and

alone in this "unphilosophical" doctrine remains buried the

obsolute in the philosophy of the dark problems of life and

death.

Thus it is that all the religious monuments of old, in

whatever land or under whatever climate, are the

expression of the same identical thoughts, the key to which

is in the esoteric doctrine. It would be vain, without

studying the latter, to seek to unriddle the mysteries

enshrouded for centuries in the temples and ruins of Egypt

and Assyria, or those of Central America, British

Columbia, and the Nagkon-Wat of Cambodia. If each of

these was built by a different nation; and neither nation had

had intercourse with the others for ages, it is also certain

that all were planned and built under the direct supervision

of the priests. And the clergy of every nation, although

practicing rites and ceremonies which may have differed

externally, had evidently been initiated into the same

traditional mysteries which were taught all over the world.

As cycle succeeded cycle, and one nation after another

came upon the world's stage to play its brief part in the

majestic drama of human life, each new people evolved

101

from ancestral traditions its own religion, giving it a local

color, and stamping it with its individual characteristics.

While each of these religions had its distinguishing traits,

by which, were there no other archaic vestiges, the physical

and psychological status of its creators could be estimated,

all preserved a common likeness to one prototype. This

parent cult was none other than the primitive "wisdom-

religion." We can assert, with entire plausibility, that there

is not one of all these sects -- Kabalism, Judaism, and our

present Christianity included -- but sprung from the two

main branches of that one mother-trunk, the once universal

religion, which antedated the Vedic ages -- we speak of that

prehistoric

Buddhism

which

merged

later

into

Brahmanism.

Many and various are the nationalities to which belong the

disciples of that mysterious school, and many the side-

shoots of that one primitive stock. The secrecy preserved

by these sub-lodges, as well as by the one great and

supreme lodge, has ever been proportionate to the activity

of religious persecutions; and now, in the face of the

growing materialism, their very existence is becoming a

mystery. But it must not be inferred, on that account, that

such a mysterious brotherhood is but a fiction, not even a

name, though it remains unknown to this day. Whether its

affiliates are called by an Egyptian, Hindu, or Persian

name, it matters not.

Most assuredly, no one could expect to find, in a work open

to the public, the final mysteries of that which was

preserved for countless ages as the grandest secret of the

sanctuary. But, without divulging the key to the profane, or

being taxed with undue indiscretion, we may be allowed to

lift a corner of the veil which shrouds the majestic doctrines

of old. The key must be turned seven times before the

whole system is divulged. We will give it but one turn, and

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thereby allow the profane one glimpse into the mystery.

Happy he, who understands the whole!

NOTE.--The volume and page references to Isis Unveiled, from which

the foregoing chapter is compiled, are, in the order of the excerpts, as

follows: I, 428; I, 429; II, 264-5; II, 424; II, 420; II, 455-6; I, 330; I,

433; I, 258; I, 285; I, 251; I, 257; I, 238; I, 212-13; II, 362; II, 366; II,

469; II, 263; I, 293-4; I, 6; I, 294; I, 295; I, 296; I, 297; I, 152; I, 153; I,

155; I, 612; I, xvi; I, xiv; I, 7; I, xvi; I, xiii; I, xi; I, 424; I, 510; I, 271

fn.; I, 511; I, 561; II, 216; II, 123; II, 307; II, 460; II, 461.

103

104

“Isis Unveiled”

Pre-Existence, Metempsychosis,

Reincarnation

by H.P. Blavatsky

Where, WHO, WHAT is GOD? Who ever saw the

IMMORTAL SPIRIT of man, so as to be able to assure

himself of man's immortality?

The Oriental philosophy has room for no other faith than an

absolute and immovable faith in the omnipotence of man's

own immortal self. This omnipotence comes from the

kinship of man's spirit with the Universal Soul -- God! The

latter can never be demonstrated but by the former. Man-

spirit proves God-spirit, as the one drop of water proves a

source from which it must have come. Prove the soul of

man by its wondrous powers -- you have proved God!

The unity of God, the immortality of the spirit, belief in

salvation only through our works, merit and demerit (1);

such are the principal articles of faith of the Wisdom-

religion. Nirvana represents the dogma of the spirit's

immortality. To reach the Nirvana means absorption into

the great universal soul, the latter representing a state, not

an individual being or an anthropomorphic god, as some

understand the great EXISTENCE. A spirit reaching such a

state becomes a part of the integral whole, but never loses

its individuality for all that. Henceforth; the spirit lives

spiritually, without any fear of further modifications of

105

form; for form pertains to matter, and the state of Nirvana

implies a complete purification or a final riddance from

even the most sublimated particle of matter.

Nirvana means the certitude of personal immortality,

immortality in Spirit, not in Soul, which, as a finite

emanation, must certainly disintegrate its particles, a

compound of human sensations, passions, and yearning for

some objective kind of existence.

Both the human spirit and soul are pre-existent. But while

the former exists as a distinct entity, an individualization,

the soul exists as pre-existing matter, an unscient portion of

an intelligent whole. Matter is as indestructible and eternal

as the immortal spirit itself, but only in its particles, and not

as organized forms. Annihilation means only a dispersion

of matter, in whatever form or semblance of form it may

be; for everything that bears a shape was created, and thus

must sooner or later perish, i.e., change that shape; even our

astral bodies, pure ether, are but illusions of matter, so long

as they retain their terrestrial outline. The latter changes

according to the merits or demerits of the person during his

lifetime, and this is metempsychosis. The purifying process

of transmigrations -- the metempsychoses -- esoterically

relates to the purely spiritual peregrinations of the human

soul. The key to it lies in the refined and mystical tenets of

the spiritual influx of divine life.

The cause of reincarnation is ignorance of our senses, and

the idea that there is any reality in the world, anything

except abstract existence. Thus, like the revolutions of a

wheel, there is a regular succession of death and birth, the

moral cause of which is the cleaving to existing objects,

while the instrumental cause is karma (the power which

controls the universe, prompting it to activity), merit and

demerit. "It is, therefore, the great desire of all beings who

106

would be released from the sorrows of successive birth, to

seek the destruction of the moral cause, the cleaving to

existing objects, or evil desire." They, in whom evil desire

is entirely destroyed, are called Arhats. At his death, the

Arhat is never reincarnated; he invariably attains Nirvana,

the world of cause, in which all deceptive effects or

delusions of our senses disappear.

The metempsychosis was a succession of disciplines

through refuge-heavens (2) to work off the exterior mind,

or soul, (3) that principle that lives from Karma and the

Skandhas (groups). It is the latter, the metaphysical

personations of the "deeds" of man, whether good or bad,

which, after the death of the body, incarnate themselves, so

to say, and form their many invisible but never-dying

compounds into a new body, or rather into an ethereal

being, the double of what man was morally. It is the astral

body of the kabalist and the "incarnated deeds" which form

the new sentient self, as his Ahancara (the ego, self-

consciousness), (4) can never perish, for it is immortal per

se as a spirit; hence the sufferings of the newly-born self till

he rids himself of every earthly thought, desire, and

passion. Thus the disembodied Ego, through this sole

undying desire in him, unconsciously furnishes the

conditions of his successive self-procreations in various

forms, which depend on his mental state and Karma, the

good or bad deeds of his preceding existence, commonly

called "merit and demerit."

The doctrine of Metempsychosis has been abundantly

ridiculed by men of science and rejected by theologians, yet

if it had been properly understood in its application to the

indestructibility of matter and the immortality of spirit, it

would have been perceived that it is a sublime conception.

If the Pythagorean metempsychosis should be thoroughly

explained and compared with the modern theory of

107

evolution it would be found to supply every "missing link"

in the chain of the latter. There was not a philosopher of

any notoriety who did not hold to this doctrine, as taught by

the Brahmans, Buddhists, and later by the Pythagoreans.

NOTE.--The volume and page references to Isis Unveiled, from which

the foregoing chapter is compiled, are, in the order of the excerpts, as

follows:-- I, vi; II, 116-17; II, 320; I, 316-17; I, 328; I, 290; I, 289; I,

346; II, 286-87; II, 320; I, 8-9; I, 12.

108

“Isis Unveiled”

Magic and Magical Powers

by H.P. Blavatsky

IS it too much to suppose that man should be developing

new sensibilities and a closer relation with nature? The

logic of evolution must teach as much, if carried to its

legitimate conclusions. If, somewhere in the line of ascent

from vegetable or ascidian to the noblest man a soul was

evolved, gifted with intellectual qualities, it cannot be

unreasonable to infer and believe that a faculty of

perception is also growing in man, enabling him to descry

facts and truths even beyond our ordinary ken. We believe

in no Magic which transcends the scope and capacity of the

human mind, nor in "miracle," whether divine or diabolical,

if such imply a transgression of the laws of nature instituted

from all eternity. Nevertheless, we accept the saying of the

gifted author of Festus, that the human heart has not yet

fully uttered itself, and that we have never attained or even

understood the extent of its powers.

Among the many phenomenal outgrowths of our century,

the strange creed of the so-called Spiritualists has arisen

amid the tottering ruins of self-styled revealed religions and

materialistic philosophies; and yet it alone offers a possible

last refuge of compromise between the two. Because the

champions of Spiritualism have in their fanaticism

magnified its qualities and remained blind to its

imperfections, that gives no excuse to doubt its reality. A

109

forgery is impossible where we have no model to forge

after. The fanaticism of Spiritualists is itself a proof of the

genuineness and possibility of their phenomena. They give

us facts that we may investigate, not assertions that we

must believe without proof. That phenomena are actually

witnessed, mysterious in their nature -- generally and

perhaps wrongfully termed spiritual -- it is now idle to

deny. Allowing a large discount for clever fraud, what

remains is quite serious enough to demand the careful

scrutiny of science.

True, the great majority of "spiritual" communications are

calculated to disgust investigators of even moderate

intelligence. Even when genuine they are trivial,

commonplace, and often vulgar. During the past twenty

years we have received through various mediums messages

purporting to be from Shakespeare, Byron, Franklin, Peter

the Great, Napoleon and Josephine. The general impression

made upon us was that the French conqueror and his

consort seemed to have forgotten how to spell words

correctly; Shakespeare and Byron had become chronic

inebriates; and Voltaire had turned an imbecile. The

huckstering about of pompous names attached to idiotic

communications has given the scientific stomach such an

indigestion that it cannot assimilate even the great truth

which lies on the telegraphic plateaux of this ocean of

psychological phenomena. They judge by its surface

covered with froth and scum. But they might with equal

propriety deny that there is any clear water in the depths of

the sea when an oily scum was floating on the surface.

It is easier by far to deny the reality of such manifestations

than to find for them a proper place among the classes of

natural phenomena accepted by exact science. And how

can they, since all such phenomena pertain to psychology,

and the latter, with its occult and mysterious powers, is a

110

terra incognita for modern science. Thus, powerless to

explain that which proceeds directly from the nature of the

human soul itself -- the existence of which most of them

deny -- unwilling at the same time to confess their

ignorance, scientists retaliate very unjustly on those who

believe in the evidence of their senses without any pretense

to science. The recognized laws of physical science account

for but a few of the more objective of the so-called spiritual

phenomena. While proving the reality of certain visible

effects of an unknown force, they have not thus far enabled

scientists to control at will even this portion of the

phenomena. The truth is that the professors have not yet

discovered the necessary conditions of their occurrence.

They must go as deeply into the study of the triple nature of

man -- physiological, psychological, and divine -- as did

their predecessors, the magicians, theurgists, and

thaumaturgists of old. Until the present moment, even those

who have investigated the phenomena as thoroughly and

impartially as Mr. Crookes, have set aside the cause as

something not to be discovered now, if ever. They have

troubled themselves no more about that than about the first

cause of the cosmic phenomena of the correlation of forces,

whose endless effects they are at such pains to observe and

classify. It is in the denial of the boundless and endless

Entity, possessor of that invisible Will which we for lack of

a better term call GOD, that lies the powerlessness of every

materialistic science to explain the occult phenomena. It is

in the rejection a priori of everything which might force

them to cross the boundary of exact science and step into

the domain of psychological, or, if we prefer, metaphysical

physiology, that we find the secret cause of their

discomfiture by the manifestations, and their absurd

theories to account for them.

The ancient philosophy affirmed that it is in consequence

of the manifestation of that Will -- termed by Plato the

111

Divine Idea -- that everything visible and invisible sprung

into existence. As that Intelligent Idea, which, by directing

its sole will-power toward a centre of localized forces

called objective forms into being, so can man, the

microcosm of the great Macrocosm, do the same in

proportion with the development of his will-power. As God

creates, so man can create. Given a certain intensity of will,

and the shapes created by the mind become subjective.

Hallucinations, they are called, although to their creator

they are as real as any visible object to any one else. Given

a more intense and intelligent concentration of this will,

and the form becomes concrete, visible, objective; the man

has learned the secret of secrets; he is a MAGICIAN. The

materialist should not object to this logic, for he regards

thought as matter. Conceding it to be so, the cunning

mechanism contrived by the inventor; the fairy scenes in

the poet's brain; the gorgeous painting limned by the artist's

fancy; the peerless statue chiseled in ether by the sculptor;

the palaces and castles built in the air by the architect -- all

these, though invisible and subjective, must exist, for they

are matter, shaped and moulded. Who shall say, then, that

there are not some men of such imperial will as to be able

to drag these air-drawn fancies into view, enveloped in the

hard casing of gross substance to make them tangible?

The whole question of phenomena rests on the correct

comprehension of old philosophies. Whither, then, should

we turn, in our perplexity, but to the ancient sages, since,

on the pretext of superstition, we are refused an explanation

by the modern? We may find our profit in comparing this

boasted modern science, this improved modern theology,

with the "Secret doctrines" of the ancient universal religion.

No other claim is advanced for a hearing of the opinions

contained in the present work than that they are based

upon many years' study of both ancient magic and its

modern form, Spiritualism. We hold fast to the wisdom of

112

the ages, in preference to any new theories that may have

been hatched from the occurrences of our later days,

respecting the laws of intermundane intercourse and the

occult powers of man. What we have said of mediums and

the tendency of their mediumship is not based upon

conjecture, but upon actual experience and observation.

There is scarcely one phase of mediumship that we have

not seen exemplified during the past twenty-five years, in

various countries. India, Thibet, Borneo, Siam, Egypt, Asia

Minor, America (North and South), and other parts of the

world, have each displayed to us its peculiar phase of

mediumistic phenomena and magical power. Our varied

experience has taught us two important truths, viz.: that for

the exercise of the latter personal purity and the exercise of

a trained and indomitable will-power are indispensable; and

that spiritualists can never assure themselves of the

genuineness of mediumistic manifestations, unless they

occur in the light and under such reasonable test conditions

as would make an attempted fraud instantly noticed. "The

reader may inquire wherein consists the difference between

a medium and a magician? The medium is one through

whose astral spirit other spirits can manifest, making their

presence known by various kinds of phenomena. Whatever

these consist in, the medium is only a passive agent in their

hands. He can neither command their presence, nor will

their absence; can never compel the performance of any

special act, nor direct its nature. The magician, on the

contrary, can summon and dismiss spirits at will; can

perform many feats of occult power through his own spirit;

can compel the presence and assistance of spirits of lower

grades of being than himself, and effect transformations in

the realm of nature upon animate and inanimate bodies."

Physical phenomena are the result of the manipulation of

forces through the physical system of the medium, by the

unseen intelligences, of whatever class. In a word, physical

mediumship depends on a peculiar organization of the

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physical system; spiritual mediumship, which is

accompanied by a display of subjective, intellectual

phenomena, depends upon a like peculiar organization of

the spiritual nature of the medium. Apart from natural

"mediumship," there has existed, from the beginning of

time, a mysterious science, discussed by many, but known

only to a few. The use of it is a longing toward our only

true and real home -- the after-life, and a desire to cling

more closely to our parent spirit, abuse of it is sorcery,

witchcraft, black magic. Between the two is placed natural

"mediumship;" a soul clothed with imperfect matter, a

ready agent for either the one or the other, and utterly

dependent on its surroundings of life, constitutional

heredity -- physical as well as mental -- and on the nature

of the "spirits" it attracts around itself. A blessing or a

curse, as fate will have it, unless the medium is purified of

earthly dross. The reason why in every age so little has

been generally known of the mysteries of initiation, is

twofold. The first lies in the terrible penalty following the

least indiscretion. The second, is the superhuman

difficulties and even dangers. There was no real danger to

him whose mind had become thoroughly spiritualized. He

who fully recognized the power of his immortal spirit, and

never doubted for one moment its omnipotent protection,

had naught to fear. He who was not wholly confident of his

moral fitness to accept the burden of these tremendous

secrets was doomed.

A thorough familiarity with the occult faculties of

everything existing in nature, visible as well as invisible;

their mutual relations, attractions, and repulsions; the cause

of these, traced to the spiritual principle which pervades

and animates all things; the ability to furnish the best

conditions for this principle to manifest itself, in other

words a profound and exhaustive knowledge of natural law

-- this was and is the basis of magic. The trinity of nature is

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the lock of magic, the trinity of man the key that fits it.

When psychology and physiology become worthy of the

name of sciences, Europeans will be convinced of the weird

and formidable potency existing in the human will and

imagination, whether exercised consciously or otherwise.

And yet, how easy to realize such power in spirit, if we

only think of that grand truism in nature that every most

insignificant atom in it is moved by spirit, which is one in

its essence, for the least particle of it represents the whole;

and that matter is but the concrete copy of the abstract idea,

after all. From whatever aspect we view and question

matter, the world-old philosophy that it was vivified and

fructified by the eternal idea, or imagination, is

unavoidable. If we reject this doctrine, the theory of a

cosmos evolving gradually out of its chaotic disorder

becomes an absurdity.

Magnetism is the alphabet of magic. It is idle for any one to

attempt to understand either the theory or the practice of the

latter until the fundamental principle of magnetic

attractions and repulsions throughout nature is recognized.

Nothing can be easier accounted for than the highest

possibilities of magic. By the radiant light of the universal

magnetic ocean, whose electric waves bind the cosmos

together, and in their ceaseless motion penetrate every atom

and molecule of the boundless creation, the disciples of

mesmerism -- howbeit insufficient their various

experiments -- intuitionally perceive the alpha and omega

of the great mystery. Magic, as a science, is the knowledge

of the way by which the omniscience and omnipotence of

the spirit and its control over nature's forces may be

acquired by the individual while still in the body. Magic, as

an art, is the application of this knowledge in practice. The

corner-stone of MAGIC is an intimate practical knowledge

of magnetism and electricity, their qualities, correlations,

and potencies. Arcane knowledge misapplied, is sorcery;

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beneficently used, true magic or WISDOM. To sum up all in

a few words, MAGIC is spiritual WISDOM; nature, the

material ally, pupil and servant of the magician. One

common vital principle pervades all things, and this is

controllable by the perfected human will. The adept can

stimulate the movements of the natural forces in plants and

animals in a preternatural degree. Such experiments are not

obstructions of nature, but quickenings; the conditions of

intenser vital action are given. The adept can control the

sensations and alter the conditions of the physical and astral

bodies of other persons not adepts; he can also govern and

employ, as he chooses, the spirits of the elements. He

cannot control the immortal spirit of any human being,

living or dead, for all such spirits are alike sparks of the

Divine Essence, and not subject to any foreign domination.

It will naturally be asked, to what practical issue this book

tends. Do we wish to affirm that the occult sciences ought

to be studied and practiced throughout the world? Would

we replace modern spiritualism with the ancient magic?

Neither; the substitution could not be made, nor the study

universally prosecuted, without incurring the risk of

enormous public dangers. A sorcerer is a public enemy, and

mesmerism may most readily be turned into the worst of

sorceries. We would have neither scientists, theologians nor

spiritualists turn practical magicians, but all to realize true

science, profound religion, and genuine phenomena before

this modern era. We would that all who have a voice in the

education of the masses should first know and then teach

that the safest guides to human happiness and

enlightenment are those writings which have descended to

us from the remotest antiquity; and that nobler spiritual

aspirations and a higher average morality prevail in the

countries where the people take their precepts as the rule of

their lives. We would have all to realize that magical, i.e.,

spiritual powers exist in every man, and those few to

116

practice them who feel called to teach, and are ready to pay

the price of discipline and self-conquest which their

development exacts.

NOTE.--The volume and page references to Isis Unveiled, from which

the foregoing chapter is compiled, are, in the order of the excerpts, as

follows: I, v; I, x-xi; I, 40; I, 41; I, 45-6; I, 49; I, 61; I, 62; I, xi; I, 42; I,

218; I, 320; I, 367; II, 118-19; I, 244; II, 635; I, 384; I, 396; II, 610; I,

282; II, 588-9; II, 590; II, 634.

117

118

“Isis Unveiled”

Adeptship and Mediumship

by H.P. Blavatsky

MAGIC is spiritual WISDOM; nature, the material ally,

pupil and servant of the magician. One common vital

principle pervades all things, and this is controllable by the

perfected human will. The trinity of nature is the lock of

magic, the trinity of man the key that fits it.

To comprehend the principles of natural law involved, the

reader must keep in mind the fundamental propositions of

the Oriental philosophy.

1st. There is no miracle. Everything that happens is the

result of law -- eternal, immutable, ever active. Apparent

miracle is but the operation of forces antagonistic to what

Dr. W. B. Carpenter, F.R.S. -- a man of great learning but

little knowledge -- calls "the well-ascertained laws of

nature." Like many of his class, Dr. Carpenter ignores the

fact that there may be laws once "known," now unknown to

science.

2nd. Nature is triune: there is a visible, objective nature; an

invisible, indwelling, energizing nature, the exact model of

the other, and its vital principle; and, above these two,

spirit, source of all forces, alone eternal, and indestructible.

The lower two constantly change; the higher third does not.

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3rd. Man is also triune: he has his objective, physical body;

his vitalizing astral body (or soul), the real man; and these

two are brooded over and illuminated by the third -- the

sovereign, the immortal spirit. When the real man succeeds

in merging himself with the latter, he becomes an immortal

entity.

4th. Magic, as a science, is the knowledge of these

principles, and of the way by which the omniscience and

omnipotence of the spirit and its control over nature's

forces may be acquired by the individual while still in the

body. Magic, as an art, is the application of this knowledge

in practice.

5th. Arcane knowledge misapplied, is sorcery; beneficently

used, true magic or WISDOM.

6th. Mediumship is the opposite of adeptship; the medium

is the passive instrument of foreign influences; the adept

actively controls himself and all inferior potencies.

7th. All things that ever were, that are, or that will be,

having their record upon the astral light, or tablet of the

unseen universe, the initiated adept, by using the vision of

his own spirit, can know all that has been known or can be

known.

8th. Races of men differ in spiritual gifts as in color,

stature, or any other external quality; among some peoples

seership naturally prevails, among others mediumship.

Some are addicted to sorcery, and transmit its secret rules

of practice from generation to generation, with a range of

psychical phenomena, more or less wide, as the result.

9th. One phase of magical skill is the voluntary and

conscious withdrawal of the inner man (astral form) from

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the outer man (physical body). In the cases of some

mediums withdrawal occurs, but it is unconscious and

involuntary. With the latter the body is more or less

cataleptic at such times; but with the adept the absence of

the astral form would not be noticed, for the physical

senses are alert, and the individual appears only as though

in a fit of abstraction -- "a brown study," as some call it.

To the movements of the wandering astral form neither

time nor space offer obstacles. The thaumaturgist,

thoroughly skilled in occult science, can cause himself (that

is, his physical body) to seem to disappear, or to apparently

take on any shape that he may choose. He may make his

astral form visible, or he may give it protean appearances.

In both cases these results will be achieved by a mesmeric

hallucination of the senses of all witnesses, simultaneously

brought on. This hallucination is so perfect that the subject

of it would stake his life that he saw a reality, when it is but

a picture in his own mind, impressed upon his

consciousness by the irresistible will of the mesmerizer.

But, while the astral form can go anywhere, penetrate any

obstacle, and be seen at any distance from the physical

body, the latter is dependent upon ordinary methods of

transportation. It may be levitated under prescribed

magnetic conditions, but not pass from one locality to

another. Hence we discredit all stories of the aerial flight of

mediums in body, for such would be miracle, and miracle

we repudiate. Inert matter may be, in certain cases and

under certain conditions, disintegrated, passed through

walls, and recombined, but living animal organisms cannot.

The adept can stimulate the movements of the natural

forces in plants and animals in a preternatural degree. Such

experiments are not obstructions of nature, but quickenings;

the conditions of intenser vital action are given.

121

The adept can control the sensations and alter the

conditions of the physical and astral bodies of other persons

not adepts; he can also govern and employ, as he chooses,

the spirits of the elements. He cannot control the immortal

spirit of any human being, living or dead, for all such

spirits are alike sparks of the Divine Essence, and not

subject to any foreign domination.

A familiar example of one phase of the power of the soul or

astral body to manifest itself, is the phenomenon of the so-

called spirit-hand. In the presence of certain mediums these

seemingly detached members will gradually develop from a

luminous nebula, pick up a pencil, write messages, and then

dissolve before the eyes of the witnesses. Many such cases

are recorded by competent and trustworthy persons. These

phenomena are real, and require serious consideration.

The fluttering phantom-hand is an emanation from the

medium. The "force concerned in the phenomenon" is the

will of the medium, exercised unconsciously to the outer

man, which for the time is semi-paralyzed and cataleptic;

the phantom-hand is an extrusion of the man's inner or

astral member.

The same principle involved in the unconscious extrusion

of a phantom limb by the cataleptic medium, applies to the

projection of his entire "double" or astral body. This may

be withdrawn by the will of the medium's own inner self,

without his retaining in his physical brain any recollection

of such an intent -- that is one phase of man's dual capacity.

It may also be effected by elementary and elemental spirits,

to whom he may stand in the relation of mesmeric subject.

Dr. Fairfield is right in one position taken, viz.: mediums

are usually diseased, and in many if not most cases the

children or near connection of mediums. But he is wholly

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wrong in attributing all psychical phenomena to morbid

physiological conditions. The adepts of Eastern magic are

uniformly in perfect mental and bodily health, and in fact

the voluntary and independent production of phenomena is

impossible to any others. We have known many, and never

a sick man among them. The adept retains perfect

consciousness; shows no change of bodily temperature, or

other sign of morbidity, but will do his feats anywhere and

everywhere; and instead of being passive and in subjection

to a foreign influence, rules the force with an iron will. The

medium and the adept are as opposed as the poles. The

body, soul, and spirit of the adept are all conscious and

working in harmony, and the body of the medium is an

inert clod, and even his soul may be away in a dream while

its habitation is occupied by another.

A medium needs either a foreign intelligence -- whether it

be spirit or living mesmerizer -- to overpower his physical

and mental parts, or some factitious means to induce trance.

An adept requires but a few minutes of "self-

contemplation." The adept has no need of extraneous aids -

- the simple exertion of his will- power is all-sufficient.

The mediums for real manifestations are least able, as a

rule, to comprehend or explain them. The medium need not

exercise any will-power. It suffices that she or he shall

know what is expected by the investigators. The medium's

"spiritual" entity, when not obsessed by other spirits, will

act outside the will or consciousness of the physical being,

as surely as it acts when within the body during a fit of

somnambulism. Its perceptions, external and internal, will

be acuter and far more developed, precisely as they are in

the sleep-walker. And this is why "the materialized form

sometimes knows more than the medium," for the

intellectual perception of the astral entity is proportionately

as much higher than the corporeal intelligence of the

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medium in its normal state, as the spirit entity is finer than

itself. Generally the medium will be found cold, the pulse

will have visibly changed, and a state of nervous

prostration succeeds the phenomena, bunglingly and

without discrimination attributed to disembodied spirits;

whereas, but one-third of them may be produced by the

latter, another third by elementals, and the rest by the astral

double of the medium himself.

The mesmerizer wills a thing, and if he is powerful enough,

that thing is done. The medium, even if he had an honest

purpose to succeed, may get no manifestation at all; the

less he exercises his will, the better the phenomena: the

more he feels anxious, the less he is likely to get anything;

to mesmerize requires a positive nature, to be a medium a

perfectly passive one. This is the Alphabet of Spiritualism,

and no medium is ignorant of it.

It is erroneous to speak of a medium having powers

developed. A passive medium has no power. He has a

certain moral and physical condition which induces

emanations, or an aura, in which his controlling

intelligences can live, and by which they manifest

themselves. He is only the vehicle through which they

display their power. This aura varies day by day. It is an

external effect resulting from interior causes. The medium's

moral state determines the kind of spirits that come; and the

spirits that come reciprocally influence the medium,

intellectually, physically, and morally. The perfection of his

mediumship is in ratio to his passivity, and the danger he

incurs is in equal ratio. When he is fully "developed" --

perfectly passive -- his own astral spirit may be benumbed,

and even crowded out of his body, which is then occupied

by an elemental, or, what is worse, by a human fiend of the

eighth sphere, who proceeds to use it as his own. But too

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often the cause of the most celebrated crime is to be sought

in such possessions.

The reader may inquire wherein consists the difference

between a medium and a magician? The medium is one

through whose astral spirit other spirits can manifest,

making their presence known by various kinds of

phenomena. Whatever these consist in, the medium is only

a passive agent in their hands. He can neither command

their presence, nor will their absence; can never compel the

performance of any special act, nor direct its nature. The

magician, on the contrary, can summon and dismiss spirits

at will; can perform many feats of occult power through his

own spirit; can compel the presence and assistance of

spirits of lower grades than himself, and effect

transformations in the realm of nature upon animate and

inanimate bodies.

Physical phenomena are the result of the manipulation of

forces through the physical system of the medium, by the

unseen intelligences, of whatever class. In a word, physical

mediumship depends on a peculiar organization of the

physical system; spiritual mediumship, which is

accompanied by a display of subjective, intellectual

phenomena, depends upon a like peculiar organization of

the spiritual nature of the medium. As the potter from one

lump of clay fashions a vessel of dishonor, and from

another a vessel of honor, so, among physical mediums, the

plastic astral spirit of one may be prepared for a certain

class of objective phenomena, and that of another for a

different one. Once so prepared, it appears difficult to alter

the phase of mediumship. As a rule, mediums who have

been developed for one class of phenomena, rarely change

to another, but repeat the same performance ad infinitum.

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The majority of these spirits have naught to do with the

phenomena consciously and deliberately produced by the

Eastern magicians. The latter leave to sorcerers the help

even of elemental spirits and the elementary spooks. The

adept has an unlimited power over both, but he rarely uses

it. For the production of physical phenomena he summons

the nature-spirits as obedient powers, not as intelligences.

Were these god-like men "mediums," as the orthodox

spiritualists will have it? By no means, if by the term we

understand those "sick-sensitives" who are born with a

peculiar organization, and who in proportion as their

powers are developed become more and more subject to the

irresistible influence of miscellaneous spirits, purely

human, elementary, or elemental. Unquestionably so, if we

consider every individual a medium in whose magnetic

atmosphere the denizens of higher invisible spheres can

move, and act, and live. In such a sense every person is a

medium. Mediumship may be either 1st, self-developed;

2nd, by extraneous influences; or 3rd, may remain latent

throughout life. The reader must bear in mind the definition

of the term, for, unless this is clearly understood, confusion

will be inevitable. Mediumship of this kind may be either

active or passive, repellent or receptive, positive or

negative. Mediumship is measured by the quality of the

aura with which the individual is surrounded. This may be

dense, cloudy, noisome, mephitic, nauseating to the pure

spirit, and attract only those foul beings who delight in it,

as the eel does in turbid waters, or, it may be pure,

crystalline, limpid, opalescent as the morning dew. All

depends upon the moral character of the medium.

About such men as Apollonius there gathered this heavenly

nimbus. It was evolved by the power of their own souls in

close unison with their spirits; by the superhuman morality

and sanctity of their lives, and aided by frequent interior

126

ecstatic contemplation. Such holy men pure spiritual

influences could approach. Radiating around an atmosphere

of divine beneficence, they caused evil spirits to flee before

them. Not only is it not possible for such to exist in their

aura, but they cannot even remain in that of obsessed

persons, if the thaumaturgist exercises his will, or even

approaches them. This is MEDIATORSHIP, not mediumship.

Such persons are temples in which dwells the spirit of the

living God; (2) but if the temple is defiled by the admission

of an evil passion, thought or desire, the mediator falls into

the sphere of sorcery. The door is opened; the pure spirits

retire and the evil ones rush in. This is still mediatorship,

evil as it is; the sorcerer, like the pure magician, forms his

own aura and subjects to his will congenial inferior spirits.

But mediumship, as now understood and manifested, is a

different thing. Circumstances, independent of his own

volition, may, either at birth or subsequently, modify a

person's aura, so that strange manifestations, physical or

mental, diabolical or angelic, may take place. Such

mediumship, as well as the above-mentioned mediatorship,

has existed on earth since the first appearance here of living

man. The former is the yielding of weak, mortal flesh to the

control and suggestion of spirits and intelligences other

than one's own immortal demon.(3) It is literally obsession

and possession; and mediums who pride themselves on

being the faithful slaves of their "guides," and who

repudiate with indignation the idea of "controlling the

manifestations," could not very well deny the fact without

inconsistency. This mediumship, whether beneficent or

maleficent, is always passive. Happy are the pure in heart

who repel unconsciously, by that very cleanness of their

inner nature, the dark spirits of evil. For verily they have no

other weapons of defense but that inborn goodness and

purity. Mediumism, as practiced in our days, is a more

undesirable gift than the robe of Nessus.

127

Physical mediumship depending upon passivity, its antidote

suggests itself naturally; let the medium cease being

passive. Spirits never control persons of positive character

who are determined to resist all extraneous influences. The

weak and feeble-minded whom they can make their victims

they drive into vice. It is notorious that the best physical

mediums are either sickly, or, sometimes, what is still

worse, inclined to some abnormal vice or other.

"The tree is known by its fruits." Side by side with passive

mediums appear active mediators. We designate them by

this name for lack of a better one. The ancient witches and

wizards, and those who had a "familiar spirit," generally

made of their gifts a trade. Not so with the mediators, or

hierophants. These men were guided merely by their own

personal spirit, or divine soul, and availing themselves of

the help of spirits but so far as these remain in the right

path.

What we have said of mediums and the tendency of their

mediumship is not based upon conjecture, but upon actual

experience and observation. There is scarcely one phase of

mediumship that we have not seen exemplified during the

past twenty-five years (4) in various countries. India,

Thibet, Borneo, Siam, Egypt, Asia Minor, America (North

and South) and other parts of the world, have each

displayed to us its peculiar phase of mediumistic

phenomena and magical power. Our varied experience has

taught us two important truths, viz.: that for the exercise of

the latter personal purity and the exercise of a trained and

indomitable willpower are indispensable; and that

spiritualists can never assure themselves of the genuineness

of mediumistic manifestations, unless they occur in the

light and under such reasonable test conditions as would

make an attempted fraud instantly noticed.

128

NOTE.--The volume and page references to Isis Unveiled, from which

the foregoing chapter is compiled, are, in the order of the excerpts as

follows:-- Volume II, 590, 635, 588, 589, 590, 594, 595, 596, 592, 594,

596; volume I, 109, 490, 367, 457, 487, 488, 490, 488.

129

130

“Isis Unveiled”

Spiritualism

by H.P. Blavatsky

THOSE best prepared to appreciate occultism are the

spiritualists, although, through prejudice, until now they

have been the bitterest opponents to its introduction to

public notice. Despite all foolish negations and

denunciations, their phenomena are real. Despite, also, their

own assertions they are wholly misunderstood by

themselves. The totally insufficient theory of the constant

agency of disembodied human spirits in their production

has been the bane of the Cause. A thousand mortifying

rebuffs have failed to open their reason or their intuition to

the truth. Ignoring the teachings of the past, they have

discovered no substitute. We offer them philosophical

deductions instead of unverifiable hypothesis, scientific

analysis and demonstration instead of undiscriminating

faith. Occult philosophy gives them the means of meeting

the reasonable requirements of science, and frees them

from the humiliating necessity to accept the oracular

teachings of "intelligences," which as a rule have less

intelligence than a child at school. So based and so

strengthened, modern phenomena would be in a position to

command the attention and enforce the respect of those

who carry with them public opinion. Without invoking

such help, spiritualism must continue to vegetate, equally

repulsed -- not without cause -- both by scientists and

131

theologians. In its modern aspect, it is neither a science, a

religion, nor a philosophy.

Are we unjust; does any intelligent spiritualist complain

that we have misstated the case? To what can he point us

but a confusion of theories, a tangle of hypotheses mutually

contradictory? Can he affirm that spiritualism, even with its

thirty years(1) of phenomena, has any defensible

philosophy; nay, that there is anything like an established

method that is generally accepted and followed by its

recognized representatives?

And yet, there are many thoughtful, scholarly, earnest

writers among the spiritualists, scattered the world over.

There are men who, in addition to a scientific mental

training and a reasoned faith in the phenomena per se,

possess all the requisites of leaders of the movement. How

is it then, that, except throwing off an isolated volume or

so, or occasional contributions to journalism, they all

refrain from taking any active part in the formation of a

system of philosophy? This is from no lack of moral

courage, as their writings well show. Nor because of

indifference, for enthusiasm abounds, and they are sure of

their facts. Nor is it from lack of capacity, because many

are men of mark, the peers of our best minds. It is simply

for the reason that, almost without exception, they are

bewildered by the contradictions they encounter, and wait

for tentative hypotheses to be verified by further

experience. Doubtless this is the part of wisdom. It is that

adopted by Newton, who, with the heroism of an honest,

unselfish heart, withheld for seventeen years the

promulgation of his theory of gravitation, only because he

had not verified it to his own satisfaction.

Spiritualism, whose aspect is rather that of aggression than

of defense, has tended towards iconoclasm, and so far has

132

done well. But, in pulling down, it does not rebuild. Every

really substantial truth it erects is soon buried under an

avalanche of chimeras, until all are in one confused ruin. At

every step of advance, at the acquisition of every new

vantage-ground of FACT, some cataclysm, either in the

shape of fraud and exposure, or of premeditated treachery,

occurs, and throws the spiritualists back powerless because

they cannot and their invisible friends will not (or

perchance can, less than themselves) make good their

claims. Their fatal weakness is that they have but one

theory to offer in explanation of their challenged facts -- the

agency of human disembodied spirits, and the medium's

complete subjection to them. They will attack those who

differ in views with a vehemence only warranted by a

better cause, they will regard every argument contradicting

their theory as an imputation upon their common sense and

powers of observation; and they will positively refuse even

to argue the question.

How, then, can spiritualism be ever elevated to the

distinction of a science? This, as Professor Tyndall shows,

includes three absolutely necessary elements; observation

of facts; induction of laws from these facts; and verification

of those laws by constant practical experience. What

experienced observer will maintain that spiritualism

presents either one of these three elements? The medium is

not uniformly surrounded by such test conditions that we

may be sure of the facts; the inductions from the supposed

facts are unwarranted in the absence of such verification;

and, as a corollary, there has been no sufficient verification

of these hypotheses by experience. In short, the primary

element of accuracy has, as a rule, been lacking.

That we may not be charged with desire to misrepresent the

position of spiritualism, at the date of this present writing,

or accused of withholding credit for advances actually

133

made, we will cite a few passages from the London

Spiritualist of March 2, 1877. At the fortnightly meeting,

held February 19, a debate occurred upon the subject of

"Ancient Thought and Modern Spiritualism." Some of the

most intelligent Spiritualists of England participated.

Among these was Mr. W. Stainton Moses, M. A., (2) who

has recently given some attention to the relation between

ancient and modern phenomena. He said: "Popular

spiritualism is not scientific; it does very little in the way of

scientific verification. Moreover, exoteric spiritualism is, to

a large extent, devoted to presumed communication with

personal friends, or to the gratification of curiosity, or the

mere evolution of marvels. The truly esoteric science of

spiritualism is very rare, and not more rare than valuable.

To it we must look for the origination of knowledge which

may be developed exoterically. We proceed too much on

the lines of the physicists; our tests are crude, and often

illusory; we know too little of the Protean power of spirit.

Here the ancients were far ahead of us, and can teach us

much. We have not introduced any certainty into the

conditions -- a necessary prerequisite for true scientific

experiment. This is largely owing to the fact that our circles

are constructed on no principle. We have not even mastered

the elementary truths which the ancients knew and acted

on, e.g., the isolation of mediums. We have been so

occupied with wonder-hunting that we have hardly

tabulated the phenomena, or propounded one theory to

account for the production of the simplest of them. We

have never faced the question: What is the intelligence?

This is the great blot, the most frequent source of error, and

here we might learn with advantage from the ancients.

There is the strongest disinclination among spiritualists to

admit the possibility of the truth of occultism. In this

respect they are as hard to convince as is the outer world of

spiritualism. Spiritualists start with a fallacy, viz.; that all

phenomena are caused by the action of departed human

134

spirits; they have not looked into the powers of the human

spirit: they do not know the extent to which spirit acts, how

far it reaches, what it underlies."

Our position could not be better defined.

Self-complacency is the most serious obstacle to the

enlightenment of the modern spiritualist. His thirty years'

experience with the phenomena seem to him sufficient to

have established intermundane intercourse upon an

unassailable basis. His thirty years have not only brought to

him the conviction that the dead communicate and thus

prove the spirit's immortality, but also settled in his mind

an idea that little or nothing can be learned of the other

world, except through mediums.

For the spiritualists, the records of the past either do not

exist, or if they are familiar with its garnered treasures, they

regard them as having no bearing upon their own

experiences. And yet, the problems which so vex them,

were solved thousands of years ago by the theurgists, who

have left the keys to those who will search for them in the

proper spirit and with knowledge. Is it possible that nature

has changed her work, and that we are encountering

different spirits and different laws from those of old? Or

can any spiritualist imagine that he knows more, or even as

much about mediumistic phenomena or the nature of

various spirits, as a priest-caste who spent their lives in

theurgical practice, which had been known and studied for

countless centuries? If the spiritualists have their

phenomena under test-conditions, so had the old theurgists,

whose records, moreover, show that they could produce

and vary them at will. The day when this fact shall be

recognized, and profitless speculations of modern

investigators shall give place to patient study of the works

135

of the theurgists, will mark the dawn of new and important

discoveries in the field of psychology.

When the possible nature of the manifesting intelligences,

which science believes to be "psychic force," and

spiritualists the identical spirits of the dead, is better

known, then will academicians and believers turn to the old

philosophers for information.

We are forced to contradict, point-blank, the assertion that

"the marvellous wonders of the present day, which belong

to so-called modern spiritualism, are identical in character

with the experiences of the patriarchs and prophets of old."

They are identical only so far that the same forces and

occult powers of nature produce them. But though these

powers and forces may be, and most assuredly are, all

directed by unseen intelligences, the latter differ more in

essence, character and purpose than mankind itself,

composed, as it now stands, of white, black, brown, red,

and yellow men, and numbering saints and criminals,

geniuses and idiots. The writer may avail himself of the

services of a tame orang-outang or a South Sea islander;

but the fact alone that he has a servant makes neither the

latter nor himself identical with Aristotle and Alexander.

Now, except the story of Saul and Samuel, there is not a

case instanced in the Bible of the " evocation of the dead."

As to being lawful, the assertion is contradicted by every

prophet. Nowhere through the Old Testament, nor in

Homer, nor Virgil is communion with the dead termed

otherwise than necromancy. One of the greatest reasons for

it was the doctrine of the ancients, that no soul from the

"abode of the blessed" will return to earth, unless, indeed,

upon rare occasions its apparition might be required to

accomplish some great object in view, and so bring benefit

upon humanity. In this latter instance the "soul" had no

136

need to be evoked. It sent its portentous message either by

an evanescent simulacrum (3) of itself, or through

messengers, who could appear in material form, and

personate faithfully the departed. The souls that could so

easily be invoked were deemed neither safe nor useful to

communicate with. They were the souls, or larvae rather,

from the infernal regions of the limbo -- the sheol, the

region known by the kabalists as the eighth sphere.

The only standard within the reach of spiritualists and

present-day mediums by which they can try the spirits, is to

judge, 1, by their actions and speech; 2, by their readiness

to manifest themselves; and 3, whether the object in view is

worthy of the apparition of a " disembodied spirit," or can

excuse any one for disturbing the dead. Saul was on the eve

of destruction, himself and his sons, yet Samuel inquired of

him: "Why hast thou disquieted me, to bring me up?" But

the "intelligences" that visit the circle-rooms come at the

beck of every trifler who would while away a tedious hour.

And this word "up" from the spirit of a prophet whose

abode ought certainly to be in heaven, is very suggestive in

itself to a Christian who locates paradise and hell at two

opposite points.

NOTE.--The volume and page references to Isis Unveiled, from which

the foregoing chapter is compiled, are, in order of the excerpts, as

follows:-- Volume II, 636, 637, 638; volume I, 334, 335, 492, 493.

137

138

“Isis Unveiled”

Spirits of Various Kinds

by H.P. Blavatsky

FROM the moment when the foetal embryo is formed until

the old man, gasping his last, drops into the grave, neither

the beginning nor the end is understood by scholastic

science; all before us is a blank, all after us chaos. For it

there is no evidence as to the relations between spirit, soul,

and body, either before or after death. The mere life-

principle itself presents an unsolvable enigma, upon the

study of which materialism has vainly exhausted its

intellectual powers. In the presence of a corpse the

skeptical physiologist stands dumb when asked by his pupil

whence came the former tenant of that empty box, and

whither it has gone. The pupil must either, like his master,

rest satisfied with the explanation that protoplasm made the

man, and force vitalized and will now consume his body, or

he must go outside the walls of his college and the books of

its library to find an explanation of the mystery.

Why should there be an attraction between the molecules of

matter and none between those of spirit? By whatsoever

name the physicists may call the energizing principle in

matter is of no account; it is a subtile something apart from

the matter itself, and, as it escapes their detection, it must

be something besides matter. If the law of attraction is

admitted as governing the one, why should it be excluded

from influencing the other? Leaving logic to answer, we

139

turn to the common experience of mankind, and there find

a mass of testimony corroborative of the immortality of the

soul, if we judge but from analogies. But we have more

than that -- we have the unimpeachable testimony of

thousands upon thousands, that there is a regular science of

the soul, which, notwithstanding that it is now denied the

right of a place among other sciences, is a science. This

science, by penetrating the arcana of nature far deeper than

our modern philosophy ever dreamed possible, teaches us

how to force the invisible to become visible; the existence

of elementary spirits; the nature and magical properties of

the astral light; the power of living men to bring themselves

into communication with the former through the latter.

The existence of spirit in the common mediator, the ether,

is denied by materialism; while theology makes of it a

personal god. Every organized thing in this world, visible

as well as invisible, has an element appropriate to itself.

The fish lives and breathes in the water; the plant consumes

carbonic acid, which for animals and men produces death;

some beings are fitted for rarefied strata of air, others exist

only in the densest. Life, to some, is dependent on sunlight,

to others, upon darkness; and so the wise economy of

nature adapts to each existing condition some living form.

These analogies warrant the conclusion that, not only is

there no unoccupied portion of universal nature, but also

that for each thing that has life, special conditions are

furnished, and, being furnished, they are necessary. Now,

assuming that there is an invisible side to the universe, the

fixed habit of nature warrants the conclusion that this half

is occupied, like the other half; and that each group of its

occupants is supplied with the indispensable conditions of

existence. It is as illogical to imagine that identical

conditions are furnished to all, as it would be to maintain

such a theory respecting the inhabitants of the domain of

visible nature.

140

To say that all spirits are alike, or fitted to the same

atmosphere, or possessed of like powers, or governed by

the same attractions -- electric, magnetic, odic, astral, it

matters not which -- is as absurd as though one should say

that all planets have the same nature, or that all animals are

amphibious, or all men can be nourished on the same food.

It accords with reason to suppose that the grossest natures

among the spirits will sink to the lowest depths of the

spiritual atmosphere -- in other words, be found nearest to

the earth. Inversely, the purest would be farthest away. In

what, were we to coin a word, we should call the

Psychomatics of Occultism, it is as unwarrantable to

assume that either of these grades of spirits can occupy the

place, or subsist in the conditions, of the other, as in

hydraulics it would be to expect that two liquids of

different densities could exchange their markings on the

scale of Beaume's hydrometer.

Whether or not the men of science are willing to concede

the correctness of the Hermetic theory of the physical

evolution of man from higher and more spiritual natures,

they themselves show us how the race has progressed from

the lowest observed point to its present development. And,

as all nature seems to be made up of analogies, is it

unreasonable to affirm that the same progressive

development of individual forms has prevailed among the

inhabitants of the unseen universe? If such marvellous

effects have been caused by evolution upon our little

insignificant planet, producing reasoning and intuitive men

from some higher type of the ape family, why suppose that

the boundless realms of space are inhabited only by

disembodied angelic forms? Why not give place in that

vast domain to the spiritual duplicates of these hairy, long-

armed and half-reasoning ancestors, their predecessors, and

all their successors, down to our time? Of course, the

spiritual parts of such primeval members of the human

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family would be as uncouth and undeveloped as were their

physical bodies. While they made no attempt to calculate

the duration of the "grand cycle," the Hermetic

philosophers yet maintained that, according to the cyclic

law, the living human race must inevitably and collectively

return one day to that point of departure, where man was

first clothed with "coats of skin;" or, to express it more

clearly, the human race must, in accordance with the law of

evolution, be finally physically spiritualized.

Lowest in the scale of being are those invisible creatures

called by the kabalist the "elementary." There are three

distinct classes of these. The highest, in intelligence and

cunning, are the so-called terrestrial spirits. They are the

larvae, or shadows of those who have lived on earth, have

refused all spiritual light, remained and died deeply

immersed in the mire of matter, and from whose sinful

souls the immortal spirit has gradually separated. The

second class is composed of the invisible antitypes of the

men to be born. No form can come into objective existence

-- from the highest to the lowest -- before the abstract ideal

of this form -- or, as Aristotle would call it, the privation of

this form -- is called forth. Before an artist paints a picture

every feature of it exists already in his imagination; to have

enabled us to discern a watch, this particular watch must

have existed in its abstract form in the watchmaker's mind.

So with future men.

Only it must not be understood that this thought creates

matter. No; it creates but the design for the future form; the

matter which serves to make this design having always

been in existence, and having been prepared to form a

human body, through a series of progressive

transformations, as the result of evolution. Forms pass;

ideas that created them and the material which gave them

objectiveness, remain. These models, as yet devoid of

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immortal spirits, are "elementals," -- properly speaking,

psychic embryos -- which, when their time arrives, die out

of the invisible world, and are born into this visible one as

human infants, receiving in transitu that divine breath

called spirit which completes the perfect man. This class

cannot communicate objectively with men.

The third class are the "elementals" proper, which never

evolve into human beings, but occupy, as it were, a specific

step of the ladder of being, and, by comparison with the

others, may properly be called nature-spirits, or cosmic

agents of nature, each being confined to its own element

and never transgressing the bounds of others. These are

what Tertullian called "the princes of the powers of the

air."

This class is believed to possess but one of the three

attributes of man. They have neither immortal spirits nor

tangible bodies; only astral forms, which partake, in a

distinguishing degree, of the element to which they belong

and also of the ether. They are a combination of sublimated

matter and a rudimental mind. Some are changeless, but

still have no separate individuality, acting collectively, so

to say. Others, of certain elements and species, change form

under a fixed law which kabalists explain. The most solid

of their bodies is ordinarily just immaterial enough to

escape perception by our physical eyesight, but not so

unsubstantial but that they can be perfectly recognized by

the inner, or clairvoyant vision. They not only exist and can

all live in ether, but can handle and direct it for the

production of physical effects, as readily as we can

compress air or water for the same purpose by pneumatic

and hydraulic apparatus; in which occupation they are

readily helped by the "human elementary." More than this;

they can so condense it as to make to themselves tangible

bodies, which by their Protean powers they can cause to

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assume such likeness as they choose, by taking as their

models the portraits they find stamped in the memory of the

persons present. It is not necessary that the sitter should be

thinking at the moment of the one represented. His image

may have faded many years before. The mind receives

indelible impressions even from chance acquaintance or

persons encountered but once. As a few seconds exposure

of the sensitized photograph plate is all that is requisite to

preserve indefinitely the image of the sitter, so it is with the

mind.

Though spiritualists discredit them ever so much, these

nature-spirits are realities. The Christians call them

"devils," "imps of Satan," and like characteristic names.

They are nothing of the kind, but simply creatures of

ethereal matter, irresponsible, and neither good nor bad,

unless influenced by a superior intelligence.

What should sensible spiritualists think of the character of

angel guides, who after monopolizing, perhaps for years, a

poor medium's time, health and means, suddenly abandons

him when he most needs their help? None but creatures

without soul or conscience would be guilty of such

injustice. Conditions? -- mere sophistry. What sort of spirits

must they be who would not summon if necessary an army

of spirit-friends (if such there be) to snatch the innocent

medium from the pit dug for his feet? Such things

happened in the olden time, such may happen now. There

were apparitions before modern spiritualism, and

phenomena like ours in every previous age. If modern

manifestations are a reality and palpable facts, so must have

been the so-called "miracles" and thaumaturgic exploits of

old; or if the latter are but fictions of superstition, so must

be the former, for they rest on no better testimony.

144

But, in this daily-increasing torrent of occult phenomena

that rushes from one end of the globe to the other, though

two-thirds of the manifestations are proved spurious, what

of those which are proved genuine without doubt or cavil?

Among these may be found communications coming

through non-professional as well as professional mediums,

which are sublime and divinely grand. Who are those

spirits, what those powers or intelligences which are

evidently outside of the medium proper and entities per se?

These intelligences deserve the appellation; and they differ

as widely from the generality of spooks and goblins that

hover around the cabinets for physical manifestations, as

day from night.

Be it however a "spirit of health or goblin damn'd" it is of

little consequence; for if it be once proved that its organism

is not solid matter, then it must be and is a "spirit," an

apparition, a breath. It is an intelligence which acts outside

our organisms, and therefore must belong to some existing

even though unseen race of beings. But what is it? What is

this something which thinks and even speaks but yet is not

human; that is impalpable and yet not a disembodied spirit;

that simulates affection, passion, remorse, fear, joy, but yet

feels neither? What is this canting creature which rejoices

in cheating the truthful inquirer and mocking at sacred

human feeling? For, if not Mr. Crookes's Katie King, other

similar creatures have done all these. Who can fathom the

mystery? The true psychologist alone. And where should

he go for his text-books but to the neglected alcoves of

libraries where the works of despised hermetists and

theurgists have been gathering dust these many years.

Skeptics, and even skeptical spiritualists, have often

unjustly accused mediums of fraud, when denied what they

consider their inalienable right to test the spirits. But where

there is one such case, there are fifty in which spiritualists

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have permitted themselves to be practiced upon by

tricksters, while they neglected to appreciate genuine

manifestations procured for them by their mediums.

Ignorant of the laws of mediumship, such do not know that

when an honest medium is once taken possession of by

spirits, whether disembodied or elemental, he is no longer

his own master. He cannot control the actions of the spirits,

nor even his own. They make him a puppet to dance at their

pleasure while they pull the wires behind the scenes. The

false medium may seem entranced, and yet be playing

tricks all the while; while the real medium may appear to

be in full possession of his senses, when in fact he is far

away, and his body is animated by his "Indian guide," or

"control." Or, he may be entranced in his cabinet, while his

astral body (double) or doppelganger, is walking about the

room, moved by another intelligence.

Far from us be the thought of casting an unjust slur on

physical mediums. Harassed by various intelligences,

reduced by their overpowering influence -- which their

weak and nervous natures are unable to shake off -- to a

morbid state, which at last becomes chronic, they are

impeded by these "influences" from undertaking other

occupation. They become mentally and physically unfit for

any other. Who can judge them harshly when, driven to the

last extremity, they are constrained to accept mediumship

as a business? And heaven knows whether the calling is

one to be envied by any one! It is not mediums, real true,

and genuine mediums that we would ever blame, but their

patrons, the spiritualists. The ancients, unlike ourselves,

could "try" the spirits and discern the difference between

the good and evil ones, the human and the elemental. They

also knew that unregulated spirit intercourse brought ruin

upon the individual and disaster to the community.

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This view of mediumship may be novel and perhaps

repugnant to many modern spiritualists; but still it is the

view taught in the ancient philosophy, and supported by the

experience of mankind from time immemorial.

We are far from believing that all the spirits that

communicate at circles are of the classes called

"Elemental" and "Elementary." Many -- among those who

control the medium subjectively to speak, write, and

otherwise act in various ways -- are human, disembodied

spirits. Whether the majority of such spirits are good or

bad, largely depends on the private morality of the

medium, much on the circle present, and a great deal on the

intensity and object of their purpose. But in any case,

human spirits can never materialize themselves in propria

persona.

The recognized laws of physical science account for but a

few of the more objective of the so-called spiritual

phenomena. While proving the reality of certain visible

effects of an unknown force, they have not thus far enabled

scientists to control at will even this portion of the

phenomena. The truth is that the professors have not yet

discovered the necessary conditions of their occurrence.

They must go as deeply into the study of the triple nature of

man -- physiological, psychological, and divine -- as did

their predecessors, the magicians, theurgists, and

thaumaturgists of old.

NOTE.--The volume and page references to Isis Unveiled, from which

the foregoing chapter is compiled, are, in the order of the excerpts, as

follows:-- Volume I, 336, 340, 341, 343, 344, 295, 296, 310, 311, 325,

53, 54, 360, 488-9, 490, 67.

147

148

“Isis Unveiled”

Magical Phenomena -- Modern

and Ancient

by H.P. Blavatsky

SCIENCE is daily and rapidly moving toward the great

discoveries in chemistry and physics, organology, and

anthropology. Learned men ought to be free from

preconceptions and prejudices of every kind; yet, although

thought and opinion are now free, scientists are still the

same men as of old. An Utopian dreamer is he who thinks

that man ever changes with the evolution and development

of new ideas. The soil may be well fertilized and made to

yield with every year a greater and better variety of fruit;

but, dig a little deeper than the stratum required for the

crop, and the same earth will be found in the subsoil as was

there before the first furrow was turned.

For many years we have watched the development and

growth of that apple of discord -- MODERN SPIRITUALISM.

Familiar with its literature both in Europe and America, we

have closely and eagerly witnessed its interminable

controversies and compared its contradictory hypotheses.

Many educated men and women -- heterodox spiritualists,

of course -- have tried to fathom the Protean phenomena.

The only result was that they came to the following

conclusion: whatever may be the reason of these constant

failures -- whether such are to be laid at the door of the

investigators themselves, or of the secret Force at work -- it

149

is at least proved that, in proportion as the psychological

manifestations increase in frequency and variety, the

darkness surrounding their origin becomes more

impenetrable.

Many years of wandering among "heathen" and "Christian"

magicians, occultists, mesmerizers, and the tutti quanti of

white and black art, ought to be sufficient, we think, to give

us a certain right to feel competent to take a practical view

of this doubted and very complicated question. We have

associated with the fakirs, the holy men of India, and seen

them when in intercourse with the Pitris. We have watched

the proceedings and modus operandi of the howling and

dancing dervishes; held friendly communications with the

marabouts of European and Asiatic Turkey; and the

serpent-charmers of Damascus and Benares have but few

secrets that we have not had the fortune to study. Therefore,

when scientists who have never had an opportunity of

living among these oriental jugglers and can judge at the

best but superficially, tell us that there is naught in their

performances but mere tricks of prestidigitation, we cannot

help feeling a profound regret for such hasty conclusions.

That such pretentious claims should be made to a thorough

analysis of the powers of nature, and at the same time such

unpardonable neglect displayed of questions of purely

physiological and psychological character, and astounding

phenomena rejected without either examination or appeal,

is an exhibition of inconsistency, strongly savoring of

timidity, if not of moral obliquity.

Learned investigators, all very skeptical as to spirits in

general and "departed human spirits" in particular, during

the last twenty years have taxed their brains to invent new

names for an old thing. Thus, with Mr. Crookes and

Sergeant Cox, it is the "psychic force." Professor Thury of

Geneva calls it the "psychode" or ectenic force; Professor

150

Balfour Stewart, the "electro-biological power;" Faraday,

the "great master of experimental philosophy in physics,"

but apparently a novice in psychology, superciliously

termed it an "unconscious muscular action," an

"unconscious cerebration," and what not? Sir William

Hamilton, a "latent thought," Dr. Carpenter, "the ideo-

motor principle," etc., etc. So many scientists -- so many

names.

The psychic and ectenic forces, the "ideo-motor" and

"electro-biological powers;" "latent thought" and even

"unconscious cerebration" theories can be condensed in

two words: the kabalistic ASTRAL LIGHT. The disputants

are battling about mere words. Call the phenomena force,

energy, electricity or magnetism, will, or spirit-power, it

will ever be the partial manifestation of the soul, whether

disembodied or imprisoned for a while in its body -- of a

portion of that intelligent, omnipotent, and individual

WILL, pervading all nature, and known, through the

insufficiency of human language to correctly express

psychological images, as -- GOD.

There are two kinds of seership -- that of the soul and that

of the spirit. The seership of the ancient Pythoness, or of

the modern mesmerized subject, vary but in the artificial

modes adopted to induce the state of clairvoyance. But, as

the visions of both depend upon the greater or less

acuteness of the senses of the astral body, they differ very

widely from the perfect, omniscient spiritual state; for, at

best, the subject can get but glimpses of truth, through the

veil which physical nature interposes. The astral principle,

or mind, is the sentient soul, inseparable from our physical

brain, which it holds in subjection, and is in its turn equally

trammeled by it. This is the ego, the intellectual life-

principle of man, his conscious entity. While it is yet within

the material body, the clearness and correctness of its

151

spiritual visions depend on its more or less intimate relation

with its higher Principle. When this relation is such as to

allow the most ethereal portions of the soul-essence to act

independently of its grosser particles and of the brain, it can

unerringly comprehend what it sees; then only is it the

pure, rational, super sentient soul. That state is known in

India as the Samaddi; it is the highest condition of

spirituality known to man on earth. The Hindu terms

Pranayama, Pratyahara, and Dharana, all relate to

different psychological states, and show how much more

the Sanskrit is adapted to the clear elucidation of the

phenomena that are encountered by those who study this

branch of psychological science, than the tongues of

modern peoples, whose experiences have not yet

necessitated the invention of such descriptive terms.

When the body is in the state of Dharana -- a total catalepsy

of the physical frame, the soul of the clairvoyant may

liberate itself, and perceive things subjectively. And yet, as

the sentient principle of the brain is alive and active, these

pictures of the past, present, and future will be tinctured

with the terrestrial perceptions of the objective world; the

physical memory and fancy will be in the way of clear

vision. But the seer-adept knows how to suspend the

mechanical action of the brain. His visions will be as clear

as truth itself, uncolored and undistorted, whereas, the

clairvoyant, unable to control the vibrations of the astral

waves, will perceive but more or less broken images

through the medium of the brain. The seer can never take

flickering shadows for realities, for his memory being as

completely subjected to his will as the rest of the body, he

receives impressions directly from his spirit. Between his

subjective and his objective selves there are no obstructive

mediums. This is the real spiritual seership, in which,

according to an expression of Plato, the soul is raised above

all inferior good, when we reach "that which is supreme,

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which is simple, pure and unchangeable, without form,

color, or human qualities: the God -- our Nous."

This is the state which such seers as Plotinus and

Apollonius termed "Union to the Deity;" which the ancient

yogins called Isvara, and the modern call "Samaddi;" but

this state is as far above modern clairvoyance as the stars

above glow-worms.

In those visions there is as little to be attributed to

hallucination as in the glimpses which the scientist, by the

help of his optical instrument, gets into the microscopic

world. A man cannot perceive, touch, and converse with

pure spirit through any of his bodily senses. Only spirit

alone can talk to and see spirit; and even our astral soul, the

Doppelganger, is too gross, too much tainted yet with

earthly matter to trust entirely to its perceptions and

insinuations.

How dangerous may often become untrained mediumship,

and how thoroughly it was understood and provided against

by the ancient sages, is perfectly exemplified in the case of

Socrates. The old Grecian philosopher was a "medium";

hence, he had never been initiated into the Mysteries; for

such was the rigorous law. But he had his "familiar spirit"

as they call it, his daimonium; and this invisible counsellor

became the cause of his death. It is generally believed that

if he was not initiated into the Mysteries it was because he

himself neglected to become so. But the Secret Records

teach us that it was because he could not be admitted to

participate in the sacred rites, and precisely, as we state, on

account of his mediumship. There was a law against the

admission not only of such as were convicted of deliberate

witchcraft, but even of those who were known to have "a

familiar spirit." The law was just and logical, because a

genuine medium is more or less irresponsible; and the

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eccentricities of Socrates are thus accounted for in some

degree. A medium must be passive; and if a firm believer

in his "spirit-guide" he will allow himself to be ruled by the

latter, not by the rules of the sanctuary. A medium of olden

times, like the modern "medium" was subject to be

entranced at the will and pleasure of the "power" which

controlled him; therefore he could not well have been

entrusted with the awful secrets of the final initiation,

"never to be revealed under the penalty of death." The old

sage, in unguarded moments of "spiritual inspiration,"

revealed that which he had never learned; and was

therefore put to death as an atheist.

How then, with such an instance as that of Socrates, in

relation to the visions and spiritual wonders at the epoptai,

of the Inner Temple, can any one assert that these seers,

theurgists, and thaumaturgists were all "spirit-mediums?"

Neither Pythagoras, Plato, nor any of the later more

important Neo-platonists, nor Apollonius of Tyana, were

ever mediums; for in such case they would not have been

admitted to the Mysteries at all. Apart from natural

"mediumship" there has existed, from the beginning of

time, a mysterious science, discussed by many, but known

only to a few.

The use of it is a longing toward our only true and real

home -- the after-life, and a desire to cling more closely to

our parent spirit; abuse of it is sorcery, witchcraft, black

magic. Between the two is placed natural "mediumship;" a

soul clothed with imperfect matter, a ready agent for either

the one or the other, and utterly dependent on its

surroundings of life, constitutional heredity -- physical as

well as mental -- and on the nature of the "spirits" it attracts

around itself. A blessing or a curse, as fate will have it,

unless the medium is purified of earthly dross.

154

The reason why in every age so little has been generally

known of the mysteries of initiation, is twofold. The first

has already been explained by more than one author, and

lies in the terrible penalty following the least indiscretion.

The second, is the superhuman difficulties and even

dangers which the daring candidate of old had to encounter,

and either conquer, or die in the attempt, when, what is still

worse, he did not lose his reason. There was no real danger

to him whose mind had become thoroughly spiritualized,

and so prepared for every terrific sight. He who fully

recognized the power of his immortal spirit, and never

doubted for one moment its omnipotent protection, had

naught to fear. But woe to the candidate in whom the

slightest physical fear -- sickly child of matter -- made him

lose sight and faith in his own invulnerability. He who was

not wholly confident of his moral fitness to accept the

burden of these tremendous secrets was doomed.

The philosophers, and especially those who were initiated

into the Mysteries, held that the astral soul is the

impalpable duplicate of the gross external form which we

call body. It is the perisprit of the Kardecists and the spirit-

form of the spiritualists. Above this internal duplicate, and

illuminating it as the warm ray of the sun illuminates the

earth, fructifying the germ and calling out to spiritual

vivification the latent qualities dormant in it, hovers the

divine spirit. The astral perisprit is contained and confined

within the physical body as ether in a bottle, or magnetism

in magnetized iron. It is a centre and engine of force, fed

from the universal supply of force, and moved by the same

general laws which pervade all nature and produce all

cosmical phenomena. Its inherent activity causes the

incessant physical operations of the animal organism and

ultimately results in the destruction of the latter by over-use

and its own escape. It is the prisoner, not the voluntary

tenant, of the body. It has an attraction so powerful to the

155

external universal force, that after wearing out its casing it

finally escapes to it. The stronger, grosser, more material its

encasing body, the longer is the term of its imprisonment.

Some persons are born with organizations so exceptional,

that the door which shuts other people in from

communication with the world of the astral light, can be

easily unbarred and opened, and their souls can look into,

or even pass into that world, and return again. Those who

do this consciously, and at will, are termed magicians,

hierophants, seers, adepts; those who are made to do it,

either through the fluid of the mesmerizer or of "spirits,"

are "mediums."

Prophecies are delivered in two ways -- consciously, by

magicians who are able to look into the astral light; and

unconsciously, by those who act under what is called

inspiration. To the latter class belonged and belong the

Biblical prophets and the modern trance-speakers.

There are two kinds of magnetization; the first is purely

animal, the other transcendent, and depending on the will

and knowledge of the mesmerizer, as well as on the degree

of spirituality of the subject, and his capacity to receive the

impressions of the astral light. But now it is next to

ascertain that clairvoyance depends a great deal more on

the former than on the latter. To the power of an adept, the

most positive subject will have to submit. If his sight is ably

directed by the mesmerizer, magician, or spirit, the light

must yield up its most secret records to our scrutiny; for, if

it is a book which is ever closed to those "who see and do

not perceive," on the other hand it is ever opened for one

who wills to see it opened. It keeps an unmutilated record

of all that was, that is, or ever will be. The minutest acts of

our lives are imprinted on it, and even our thoughts rest

photographed on its eternal tablets. It is the book which we

see opened by the angel in the Revelation, "which is the

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Book of life, and out of which the dead are judged

according to their works." It is, in short, the MEMORY OF

GOD!

It is on the indestructible tablets of the astral light that is

stamped the impression of every thought we think, and

every act we perform; and that future events -- effects of

long-forgotten causes -- are already delineated as a vivid

picture for the eye of the seer and the prophet to follow.

Memory -- the despair of the materialist, the enigma of the

psychologist, the sphinx of science -- is to the student of

old philosophies merely a name to express that power

which man unconsciously exerts, and shares with many of

the inferior animals -- to look with inner sight into the

astral light, and there behold the images of past sensations

and incidents. Instead of searching the cerebral ganglia for

"micrographs of the living and the dead, of scenes that we

have visited, of incidents in which we have borne a part,"

they went to the vast repository where the records of every

man's life as well as every pulsation of the visible cosmos

are stored up for all Eternity!

That flash of memory which is traditionally supposed to

show a drowning man every long-forgotten scene of his

mortal life -- as the landscape is revealed to the traveller by

intermittent flashes of lightning -- is simply the sudden

glimpse which the struggling soul gets into the silent

galleries where his history is depicted in imperishable

colors.

Dreams, forebodings, prescience, prognostications and

presentiments are impressions left by our astral spirit on

our brain, which receives them more or less distinctly,

according to the proportion of blood with which it is

supplied during the hours of sleep. The more the body is

157

exhausted, the freer is the spiritual man, and the more vivid

the impressions of our soul's memory.

No man, however gross and material he may be, can avoid

leading a double existence; one in the visible universe, the

other in the invisible. The life-principle which animates his

physical frame is chiefly in the astral body; and while the

more animal portions of him rest, the more spiritual ones

know neither limits nor obstacles. If we study Plato and the

philosophers of old, we may readily perceive that while the

" irrational soul," by which Plato meant our astral body, or

the more ethereal representation of ourselves, can have at

best only a more or less prolonged continuity of existence

beyond the grave; the divine spirit -- wrongly termed soul,

by the Church -- is immortal by its very essence.

If the life-principle is something apart from the astral spirit

and in no way connected with it, why is it that the intensity

of the clairvoyant powers depends so much on the bodily

prostration of the subject? The deeper the trance, the less

signs of life the body shows, the clearer become the

spiritual perceptions, and the more powerful are the soul's

visions. The soul, disburdened of the bodily senses, shows

activity of power in a far greater degree of intensity than it

can in a strong, healthy body.

But though during its brief sojourn on earth our soul may

be assimilated to a light hidden under a bushel, it still

shines more or less bright and attracts to itself the

influences of kindred spirits; and when a thought of good or

evil import is begotten in our brain, it draws to it impulses

of like nature as irresistibly as the magnet attracts iron

filings. This attraction is also proportionate to the intensity

with which the thought-impulse makes itself felt in the

ether; and so it will be understood how one man may

impress himself upon his own epoch so forcibly, that the

158

influence may be carried -- through the ever-interchanging

currents of energy between the two worlds, the visible and

the invisible -- from one succeeding age to another, until it

affects a large portion of mankind.

The medium is but an ordinary person who is magnetized

by influx from the astral light. The intensity and

permanency of mediumistic power is in proportion to the

saturation of the medium with the magnetic or astral force.

This condition of saturation may be congenital, or brought

about in any one of these ways:-- by the mesmeric process;

by spirit-agency; or by self-will. As to the process of self-

saturation, the ecstatic so enormously reinforces his

willpower, as to draw into himself, as into a vortex, the

potencies resident in the astral light to supplement his own

natural store.

It is in the denial of the boundless and endless Entity,

possessor of that invisible Will which we for lack of a

better term, call GOD, that lies the powerlessness of every

materialistic science to explain the occult phenomena. It is

in the rejection a priori of everything which might force

them to cross the boundary of exact science and step into

the domain of psychological, or, if we prefer, metaphysical

physiology, that we find the secret cause of their

discomfiture by the manifestations, and their absurd

theories to account for them. It is easier by far to deny the

reality of such manifestations from a secure distance, than

find for them a proper place among the classes of natural

phenomena accepted by exact science. And how can they,

since all such phenomena pertain to psychology, and the

latter, with its occult and mysterious powers, is a terra

incognita for modern science.

The highest visions, the most truthful, are produced, not

through natural ecstatics or "mediums," as it is sometimes

159

erroneously asserted, but through a regular discipline of

gradual initiations and development of psychical powers.

The AUM contains the evocation of the Vedic triad. It is the

trinity of man himself, on his way to become immortal

through the solemn union of his inner triune SELF -- the

exterior, gross body, the husk not even being taken into

consideration in this human trinity. Ceres-Demeter and her

earthly wanderings in search of her daughter are the

euhemerized descriptions of one of the most metaphysico-

psychological subjects ever treated of by human mind. It is

a mask for the transcendent narrative of the initiated seers;

the celestial vision of the freed soul of the initiate of the last

hour describing the process by which the soul that has not

yet been incarnated descends for the first time into matter.

The Lesser Mysteries signify occultly the condition of the

unpurified soul invested with an earthly body, and

enveloped in a material and physical nature. The body is

the sepulchre, the prison of the soul. The astral soul is

placed between matter (body) and the highest intellect (its

immortal spirit or nous). Which of these two will conquer?

The result of the battle of life lies between the triad. It is a

question of a few years of physical enjoyment on earth and

-- if it has begotten abuse -- of the dissolution of the earthly

body being followed by death of the astral body, which is

thus prevented from being united with the highest spirit of

the triad, which alone confers on us individual immortality;

or, on the other hand, of becoming immortal mystae;

initiated before death of the body into the divine truths of

the after-life. Demi-gods below, and GODS above.

"In ancient India, the mystery of the triad, known but to the

initiated, could not, under the penalty of death, be revealed

to the vulgar," says Vrihaspati.

160

Neither could it in the ancient Grecian and Samothracian

Mysteries. Nor can it be now. It is in the hands of the

adepts, and must remain a mystery to the world so long as

the materialistic savant regards it as an undemonstrated

fallacy, an insane hallucination, and the dogmatic

theologian, a snare of the Evil One.

Subjective communication with the human, god-like spirits

of those who have preceded us to the silent land of bliss, is

in India divided into three categories. Under the spiritual

training of a guru the neophyte begins to feel them. Were

he not under the immediate guidance of an adept, he would

be controlled by the invisibles, and utterly at their mercy,

for among these subjective influences he is unable to

discern the good from the bad. Happy the sensitive who is

sure of the purity of his spiritual atmosphere! But the guru's

influence is there; it is the most powerful shield against the

intrusion of the bhutna (1) into the atmosphere of the

neophyte.

By those who have followed us thus far, it will naturally be

asked, to what practical issue this book tends; much has

been said about magic and its potentiality, much of the

immense antiquity of its practice. Do we wish to affirm that

the occult sciences ought to be studied and practiced

throughout the world? Would we replace modern

spiritualism with the ancient magic? Neither; the

substitution could not be made, nor the study universally

prosecuted, without incurring the risk of enormous public

dangers. A sorcerer is a public enemy, and mesmerism (2)

may most readily be turned into the worst of sorceries.

We would have neither scientists, theologians, nor

spiritualists turn practical magicians, but all to realize that

there was true science, profound religion, and genuine

phenomena before this modern era. We would that all who

161

have a voice in the education of the masses should first

know and then teach that the safest guides to human

happiness and enlightenment are those writings which have

descended to us from the remotest antiquity; and that

nobler spiritual aspirations and a higher average morality

prevail in the countries where the people take their precepts

as the rule of their lives. We would have all to realize that

magical, i.e., spiritual powers exist in every man, and those

few to practice them who feel called to teach, and are ready

to pay the price of discipline and self-conquest which their

development exacts.

Besides, there are many good reasons why the study of

magic, except in its broad philosophy, is nearly

impracticable in Europe and America. Magic being what it

is, the most difficult of all sciences to learn experimentally

-- its acquisition is practically beyond the reach of the

majority of white-skinned people; and that, whether their

effort is made at home or in the East. Probably not more

than one man in a million of European blood is fitted --

either physically, morally, or psychologically, -- to become

a practical magician, and not one in ten millions would be

found endowed with all these three qualifications as

required for the work. To become a neophyte, one must be

ready to devote himself heart and soul to the study of

mystic sciences. Magic -- most imperative of mistresses --

brooks no rival. Unlike other sciences, a theoretical

knowledge of formulae without mental capacities or soul

powers, is utterly useless in magic. The spirit must hold in

complete subjection the combativeness of what is loosely

termed educated reason, until facts have vanquished cold

human sophistry.

NOTE.--The volume and page references to Isis Unveiled, from which

the foregoing chapter is compiled, are, in the order of the excerpts, as

follows: I, 40, 43, 55, 58; II, 590, 591, 117, 118, 119; I, 197-8, 200-1,

162

178, 179, 181, 499, 500, 61, 45, 46; II, 114, 111, 112, 114, 115, 634,

635, 636.

163

164

“The Secret Doctrine”

Preface

by H.P. Blavatsky

[Excerpted from The Secret Doctrine, I, vii-viii]

…These truths are in no sense put forward as a revelation;

nor does the author claim the position of a revealer of

mystic lore, now made public for the first time in the

world's history. For what is contained in this work is to be

found scattered throughout thousands of volumes

embodying the scriptures of the great Asiatic and early

European religions, hidden under glyph and symbol, and

hitherto left unnoticed because of this veil. What is now

attempted is to gather the oldest tenets together and to make

of them one harmonious and unbroken whole. The sole

advantage which the writer has over her predecessors, is

that she need not resort to personal speculations and

theories. For this work is a partial statement of what she

herself has been taught by more advanced students,

supplemented, in a few details only, by the results of her

own study and observation. The publication of many of the

facts herein stated has been rendered necessary by the wild

and fanciful speculations in which many Theosophists and

students of mysticism have indulged, during the last few

years, in their endeavour to, as they imagined, work out a

complete system of thought from the few facts previously

communicated to them.

165

It is needless to explain that this book is not the Secret

Doctrine in its entirety, but a select number of fragments of

its fundamental tenets, special attention being paid to some

facts which have been seized upon by various writers, and

distorted out of all resemblance to the truth.

But it is perhaps desirable to state unequivocally that the

teachings, however fragmentary and incomplete, contained

in these volumes, belong neither to the Hindu, the

Zoroastrian,

the

Chaldean,

nor

the

Egyptian

religion,.neither to Buddhism, Islam, Judaism nor

Christianity exclusively. The Secret Doctrine is the essence

of all these. Sprung from it in their origins, the various

religious schemes are now made to merge back into their

original element, out of which every mystery and dogma

has grown, developed, and become materialised.

It is more than probable that the book will be regarded by a

large section of the public as a romance of the wildest kind;

for who has ever even heard of the book of Dzyan?

The writer, therefore, is fully prepared to take all the

responsibility for what is contained in this work, and even

to face the charge of having invented the whole of it. That

it has many shortcomings she is fully aware; all that she

claims for it is that, romantic as it may seem to many, its

logical coherence and consistency entitle this new Genesis

to rank, at any rate, on a level with the "working

hypotheses" so freely accepted by modern science. Further,

it claims consideration, not by reason of any appeal to

dogmatic authority, but because it closely adheres to

Nature, and follows the laws of uniformity and analogy.

The aim of this work may be thus stated: to show that

Nature is not "a fortuitous concurrence of atoms," and to

assign to man his rightful place in the scheme of the

166

Universe; to rescue from degradation the archaic truths

which are the basis of all religions; and to uncover, to some

extent, the fundamental unity from which they all spring;

finally, to show that the occult side of Nature has never

been approached by the Science of modern civilization.

If this is in any degree accomplished, the writer is content.

It is written in the service of humanity, and by humanity

and the future generations it must be judged….

167

168

“The Secret Doctrine”

Three Fundamental Propositions

by H.P. Blavatsky

[Excerpted from The Secret Doctrine, I, 14-18]

Before the reader proceeds to the consideration of the

Stanzas from the Book of Dzyan which form the basis of

the present work, it is absolutely necessary that he should

be made acquainted with the few fundamental conceptions

which underlie and pervade the entire system of thought to

which his attention is invited. These basic ideas are few in

number, and on their clear apprehension depends the

understanding of all that follows….

The Secret Doctrine establishes three fundamental

propositions:

(a) An Omnipresent, Eternal, Boundless, and Immutable

PRINCIPLE on which all speculation is impossible, since it

transcends the power of human conception and could only

be dwarfed by any human expression or similitude. It is

beyond the range and reach of thought -- in the words of

Mandukya, "unthinkable and unspeakable."

To render these ideas clearer to the general reader, let him

set out with the postulate that there is one absolute Reality

which antecedes all manifested, conditioned, being. This

Infinite and Eternal Cause -- dimly formulated in the

169

'Unconscious' and 'Unknowable' of current European

philosophy -- is the rootless root of "all that was, is, or ever

shall be." It is of course devoid of all attributes and is

essentially without any relation to manifested, finite Being.

It is 'Be-Ness' rather than Being (in Sanskrit, Sat), and is

beyond all thought or speculation.

This 'Be-ness' is symbolized in the Secret Doctrine under

two aspects. On the one hand, absolute abstract Space,

representing bare subjectivity, the one thing which no

human mind can either exclude from any conception, or

conceive of by itself. On the other, absolute Abstract

Motion representing Unconditioned Consciousness. Even

our Western thinkers have shown that Consciousness is

inconceivable to us apart from change, and motion best

symbolizes change, its essential characteristic. This latter

aspect of the one Reality, is also symbolized by the term

'The Great Breath,' a symbol sufficiently graphic to need no

further elucidation. Thus, then, the first fundamental axiom

of the Secret Doctrine is this metaphysical ONE

ABSOLUTE -- BE-NESS -- symbolised by finite

intelligence as the theological Trinity.

It may, however, assist the student if a few further

explanations are given here.

Herbert Spencer. . . so far modified his Agnosticism, as to

assert that the nature of the 'First Cause,' . . . which the

Occultist more logically derives from the 'Causeless Cause,'

the 'Eternal,' and the 'Unknowable,' may be essentially the

same as that of the Consciousness which wells up within

us: in short, that the impersonal reality pervading the

Kosmos is the pure noumenon of thought. This advance on

his part brings him very near to the esoteric and Vedantin

tenet. . . .

170

Parabrahm (the One Reality, the Absolute} is the field of

Absolute Consciousness, i.e., that Essence which is out of

all relation to conditioned existence, and of which

conscious existence is a conditioned symbol. But once that

we pass in thought from this (to us) Absolute Negation,

duality supervenes in the contrast of Spirit (or

consciousness) and Matter, Subject and Object.

Spirit (or Consciousness) and Matter are, however, to be

regarded, not as independent realities, but as the two facets

or aspects of the Absolute (Parabrahm), which constitute

the basis of conditioned Being whether subjective or

objective.

Considering this metaphysical triad as the Root from which

proceeds all manifestation, the great Breath assumes the

character of precosmic Ideation. It is the fons et origo of

force and of all individual consciousness, and supplies the

guiding intelligence in the vast scheme of cosmic

Evolution. On the other hand, precosmic root-substance

(Mulaprakriti) is that aspect of the Absolute which

underlies all the objective planes of Nature.

Just as pre-Cosmic Ideation is the root of all individual

consciousness, so pre-Cosmic Substance is the substratum

of matter in the various grades of its differentiation.

Hence it will be apparent that the contrast of these two

aspects of the Absolute is essential to the existence of the

'Manifested Universe.' Apart from Cosmic Substance,

Cosmic Ideation could not manifest as individual

consciousness, since it is only through a vehicle [Called in

Sanskrit: 'Upadhi.'] of matter that consciousness wells up as

'I am I,' a physical basis being necessary to focus a ray of

the Universal Mind at a certain stage of complexity. Again,

apart from Cosmic Ideation, Cosmic Substance would

171

remain an empty abstraction, and no emergence of

consciousness could ensue.

The 'Manifested Universe,' therefore, is pervaded by

duality, which is, as it were, the very essence of its EX-

istence as 'manifestation.' But just as the opposite poles of

subject and object, spirit and matter, are but aspects of the

One Unity in which they are synthesized, so, in the

manifested Universe, there is 'that' which links spirit to

matter, subject to object.

This something, at present unknown to Western

speculation, is called by the occultists Fohat. It is the

'bridge' by which the 'Ideas' existing in the 'Divine Thought'

are impressed on Cosmic substance as the 'laws of Nature.'

Fohat is thus the dynamic energy of Cosmic Ideation; or,

regarded from the other side, it is the intelligent medium,

the guiding power of all manifestation, the 'Thought Divine'

transmitted and made manifest through the Dhyan

Chohans, [Called by Christian theology: Archangels,

Seraphs, etc., etc.] the Architects of the visible World. Thus

from Spirit, or Cosmic Ideation, comes our consciousness;

from Cosmic Substance the several vehicles in which that

consciousness is individualized and attains to self -- or

reflective --consciousness; while Fohat, in its various

manifestations, is the mysterious link between Mind and

Matter, the animating principle electrifying every atom into

life.

The following summary will afford a clearer idea to the

reader.

1. The ABSOLUTE; the Parabrahm of the Vedantins or

the one Reality, SAT, which is, as Hegel says, both

Absolute Being and Non-Being .

172

2. The first manifestation, the impersonal, and, in

philosophy, unmanifested Logos, the precursor of the

'manifested.' This is the 'First Cause,' the 'Unconscious' of

European Pantheists.

3. Spirit-matter, LIFE; the 'Spirit of the Universe,' the

Purusha and Prakriti, or the second Logos.

4. Cosmic Ideation, MAHAT or Intelligence, the Universal

World-Soul; the Cosmic Noumenon of Matter, the basis of

the intelligent operations in and of Nature, also called

MAHA-BUDDHI.

The ONE REALITY; its dual aspects in the conditioned

Universe.

Further, the Secret Doctrine affirms:

(b) The Eternity of the Universe in toto as a boundless

plane; periodically "the playground of numberless

Universes incessantly manifesting and disappearing,"

called 'the manifesting stars,' and the 'sparks of Eternity.'

'The Eternity of the Pilgrim' is like a wink of the Eye of

Self-Existence (Book of Dzyan). "The appearance and

disappearance of Worlds is like a regular tidal ebb of flux

and reflux."

'Pilgrim' is the appellation given to our Monad (the two in

one) during its cycle of incarnations. It is the only immortal

and eternal principle in us, being an indivisible part of the

integral whole -- the Universal Spirit, from which it

emanates, and into which it is absorbed at the end of the

cycle. When it is said to emanate from the one spirit, an

awkward and incorrect expression has to be used, for lack

of appropriate in words in English. The Vedantins call it

Sutratma (Thread-Soul) ….

173

This second assertion of the Secret Doctrine is the absolute

universality of that law of periodicity, of flux and reflux,

ebb and flow, which physical science has observed and

recorded in all departments of nature. An alternation such

as that of Day and Night, Life and Death, Sleeping and

Waking, is a fact so common, so perfectly universal and

without exception, that it is easy to comprehend that in it

we see one of the absolutely fundamental laws of the

universe.

Moreover, the Secret Doctrine teaches:

(c) The fundamental identity of all Souls with the Universal

Over-Soul, the latter being itself an aspect of the Unknown

Root; and the obligatory pilgrimage for every Soul -- a

spark of the former -- through the Cycle of Incarnation (or

'Necessity') in accordance with Cyclic and Karmic law,

during the whole term. In other words, no purely spiritual

Buddhi (divine Soul) can have an independent (conscious)

existence before the spark which issued from the pure

Essence of the Universal Sixth principle, -- or the OVER-

SOUL, -- has (a) passed through every elemental form of

the phenomenal world of that Manvantara, and (b) acquired

individuality, first by natural impulse, and then by self-

induced and self-devised efforts (checked by its Karma),

thus ascending through all the degrees of intelligence, from

the lowest to the highest Manas, from mineral and plant, up

to the holiest archangel (Dhyani-Buddha). The pivotal

doctrine of the Esoteric philosophy admits no privileges or

special gifts in man, save those won by his own Ego

through personal effort and merit throughout a long series

of metempsychoses and reincarnations. This is why the

Hindus say that the Universe is Brahma and Brahma, for

Brahma is in every atom of the universe, the six principles

in Nature being all the outcome -- the variously

differentiated aspects -- of the SEVENTH and ONE, the

174

only reality in the Universe whether Cosmical or micro-

cosmical; and also why the permutations (psychic, spiritual

and physical), on the plane of manifestation and form, of

the sixth (Brahma the vehicle of Brahma) are viewed by

metaphysical antiphrasis as illusive and Mayavic. For

although the root of every atom individually and of every

form collectively, is that seventh principle or the one

Reality, still, in its manifested phenomenal and temporary

appearance, it is no better than an evanescent illusion of our

senses….

Such are the basic conceptions on which the Secret

Doctrine rests. . . .

175

176

“The Secret Doctrine”

The Stanzas of Dzyan

by H.P. Blavatsky

[Excerpted from The Secret Doctrine, I, 20-24, 27-34]

I pass on . . . to the subject matter of the Stanzas as given in

this volume, adding a skeleton outline of them, in the hope

of thereby rendering the task of the student more easy, by

placing before him in a few words the general conception

therein explained.

. . . . The history of cosmic evolution, as traced in the

Stanzas, is, so to say, the abstract algebraical formula of

that Evolution. Hence the student must not expect to find

there an account of all the stages and transformations which

intervene between the first beginnings of "Universal"

evolution and our present state. To give such an account

would be as impossible as it would be incomprehensible to

men who cannot even grasp the nature of the plane of

existence next to that to which, for the moment, their

consciousness is limited.

The Stanzas, therefore, give an abstract formula which can

be applied, mutatis mutandis, to all evolution: to that of our

tiny earth, to that of the chain of planets of which that earth

forms one, to the solar Universe to which that chain

belongs, and so on, in an ascending scale, till the mind reels

and is exhausted in the effort.

177

The seven Stanzas given in this volume represent the seven

terms of this abstract formula. They refer to, and describe

the seven great stages of the evolutionary process, which

are spoken of in the Puranas as the "Seven Creations," and

in the Bible as the "Days" of Creation.

---------------------

The First Stanza describes the state of the ONE ALL during

Pralaya, before the first flutter of re-awakening

manifestation.

A moment's thought shows that such a state can only be

symbolised; to describe it is impossible. Nor can it be

symbolised except in negatives; for, since it is the state of

Absoluteness per se, it can possess none of those specific

attributes which serve us to describe objects in positive

terms. Hence that state can only be suggested by the

negatives of all those most abstract attributes which men

feel rather than conceive, as the remotest limits attainable

by their power of conception.

The stage described in Stanza II. is, to a western mind , so

nearly identical with that mentioned in the first Stanza, that

to express the idea of its difference would require a treatise

in itself. Hence it must be left to the intuition and the higher

faculties of the reader to grasp, as far as he can, the

meaning of the allegorical phrases used. Indeed it must be

remembered that all these Stanzas appeal to the inner

faculties rather than to the ordinary comprehension of the

physical brain.

Stanza III. describes the Re-awakening of the Universe to

life after Pralaya. It depicts the emergence of the "Monads"

from thei[[r]] state of absorption within the ONE; the

earliest and highest stage in the formation of "Worlds," the

178

term Monad being one which may apply equally to the

vastest Solar System or the tiniest atom.

Stanza IV. shows the differentiation of the "Germ" of the

Universe into the septenary hierarchy of conscious Divine

Powers, who are the active manifestations of the One

Supreme Energy. They are the framers, shapers, and

ultimately the creators of all the manifested Universe, in the

only sense in which the name "Creator" is intelligible; they

inform and guide it; they are the intelligent Beings who

adjust and control evolution, embodying in themselves

those manifestations of the ONE LAW, which we know as

"The Laws of Nature."

Generically, they are known as the Dhyan Chohans, though

each of the various groups has its own designation in the

Secret Doctrine.

This stage of evolution is spoken of in Hindu mythology as

the "Creation" of the Gods.

In Stanza V. the process of world-formation is described: --

- First, diffused Cosmic Matter, then the fiery "whirlwind,"

the first stage in the formation of a nebula. That nebula

condenses,

and

after

passing

through

various

transformations, forms a Solar Universe, a planetary chain,

or a single planet, as the case may be.

The subsequent stages in the formation of a "World" are

indicated in Stanza VI., which brings the evolution of such

a world down to its fourth great period, corresponding to

the period in which we are now living.

Stanza VII. continues the history, tracing the descent of life

down to the appearance of Man; and thus closes the first

Book of the Secret Doctrine.

179

The development of "Man" from his first appearance on

this earth in this Round to the state in which we now find

him will form the subject of Book II….

The Stanzas . . . are given throughout in their modern

translated version, as it would be worse than useless to

make the subject still more difficult by introducing the

archaic phraseology of the original, with its puzzling style

and words. Extracts are given from the Chinese Thibetan

and Sanskrit translations of the original Senzar

Commentaries and Glosses on the Book of DZYAN --

these being now rendered for the first time into a European

language. It is almost unnecessary to state that only

portions of the seven Stanzas are here given. Were they

published complete they would remain incomprehensible to

all save the few higher occultists. Nor is there any need to

assure the reader that, no more than most of the profane,

does the writer, or rather the humble recorder, understand

those forbidden passages. To facilitate the reading, and to

avoid the too frequent reference to foot-notes, it was

thought best to blend together texts and glosses, using the

Sanskrit and Tibetan proper names whenever those cannot

be avoided, in preference to giving the originals. The more

so as the said terms are all accepted synonyms, the former

only being used between a Master and his chelas (or

disciples).

Thus, were one to translate into English, using only the

substantives and technical terms as employed in one of the

Tibetan and Senzar versions, Verse I would read as

follows: ---

"Tho-ag in Zhi-gyu slept seven Khorlo. Zodmanas zhiba.

All Nyug bosom. Konch-hog not; Thyan-Kam not; Lha-

Chohan not; Tenbrel Chugnyi not; Dharmakaya ceased;

Tgenchang not become; Barnang and Ssa in Ngovonyidj;

180

alone Tho-og Yinsin in night of Sun-chan and Yong-grub

(Parinishpanna), &c., &c.,"

which would sound like pure Abracadabra. . . .

181

182

COSMIC EVOLUTION

In Seven Stanzas

translated from the Book of Dzyan

—————

STANZA I.

1. THE ETERNAL PARENT WRAPPED IN HER EVER

INVISIBLE ROBES HAD SLUMBERED ONCE AGAIN FOR

SEVEN ETERNITIES.

2. TIME WAS NOT, FOR IT LAY ASLEEP IN THE INFINITE

BOSOM OF DURATION.

3. UNIVERSAL MIND WAS NOT, FOR THERE WERE NO

AH-HI TO CONTAIN IT.

4. THE SEVEN WAYS TO BLISS WERE NOT. THE GREAT

CAUSES OF MISERY WERE NOT, FOR THERE WAS NO ONE

TO PRODUCE AND GET ENSNARED BY THEM.

5. DARKNESS ALONE FILLED THE BOUNDLESS ALL,

FOR FATHER, MOTHER AND SON WERE ONCE MORE ONE,

AND THE SON HAD NOT AWAKENED YET FOR THE NEW

WHEEL, AND HIS PILGRIMAGE THEREON.

6. THE SEVEN SUBLIME LORDS AND THE SEVEN

TRUTHS HAD CEASED TO BE, AND THE UNIVERSE, THE

183

SON

OF

NECESSITY,

WAS

IMMERSED

IN

PARANISHPANNA, TO BE OUTBREATHED BY THAT

WHICH IS AND YET IS NOT. NAUGHT WAS.

7. THE CAUSES OF EXISTENCE HAD BEEN DONE AWAY

WITH; THE VISIBLE THAT WAS, AND THE INVISIBLE THAT

IS, RESTED IN ETERNAL NON-BEING — THE ONE BEING.

8. ALONE THE ONE FORM OF EXISTENCE STRETCHED

BOUNDLESS, INFINITE, CAUSELESS, IN DREAMLESS SLEEP;

AND LIFE PULSATED UNCONSCIOUS IN UNIVERSAL

SPACE, THROUGHOUT THAT ALL-PRESENCE WHICH IS

SENSED BY THE OPENED EYE OF THE DANGMA.

9. BUT WHERE WAS THE DANGMA WHEN THE ALAYA

OF THE UNIVERSE WAS IN PARAMARTHA AND THE

GREAT WHEEL WAS ANUPADAKA?

—————

STANZA II.

1. . . . WHERE WERE THE BUILDERS, THE LUMINOUS

SONS OF MANVANTARIC DAWN? . . . IN THE UNKNOWN

DARKNESS IN THEIR AH-HI PARANISHPANNA. THE

PRODUCERS OF FORM FROM NO-FORM — THE ROOT OF

THE WORLD — THE DEVAMATRI AND SVABHAVAT,

RESTED IN THE BLISS OF NON-BEING.

2. . . . WHERE WAS SILENCE? WHERE THE EARS TO

SENSE IT? NO, THERE WAS NEITHER SILENCE NOR

SOUND; NAUGHT SAVE CEASELESS ETERNAL BREATH,

WHICH KNOWS ITSELF NOT.

184

3. THE HOUR HAD NOT YET STRUCK; THE RAY HAD

NOT YET FLASHED INTO THE GERM; THE MATRIPADMA

HAD NOT YET SWOLLEN.

4. HER HEART HAD NOT YET OPENED FOR THE ONE

RAY TO ENTER, THENCE TO FALL, AS THREE INTO FOUR,

INTO THE LAP OF MAYA.

5. THE SEVEN SONS WERE NOT YET BORN FROM THE

WEB OF LIGHT. DARKNESS ALONE WAS FATHER-

MOTHER, SVABHAVAT; AND SVABHAVAT WAS IN

DARKNESS.

6. THESE TWO ARE THE GERM, AND THE GERM IS ONE.

THE UNIVERSE WAS STILL CONCEALED IN THE DIVINE

THOUGHT AND THE DIVINE BOSOM.. . . .

—————

STANZA III.

1. . . . THE LAST VIBRATION OF THE SEVENTH

ETERNITY THRILLS THROUGH INFINITUDE. THE MOTHER

SWELLS, EXPANDING FROM WITHIN WITHOUT, LIKE THE

BUD OF THE LOTUS.

2. THE VIBRATION SWEEPS ALONG, TOUCHING WITH

ITS SWIFT WING THE WHOLE UNIVERSE AND THE GERM

THAT DWELLETH IN DARKNESS: THE DARKNESS THAT

BREATHES OVER THE SLUMBERING WATERS OF LIFE. . . .

3. DARKNESS RADIATES LIGHT, AND LIGHT DROPS

ONE SOLITARY RAY INTO THE MOTHER-DEEP. THE RAY

185

SHOOTS THROUGH THE VIRGIN EGG, THE RAY CAUSES

THE ETERNAL EGG TO THRILL, AND DROP THE NON-

ETERNAL GERM, WHICH CONDENSES INTO THE WORLD-

EGG.

4. THEN THE THREE FALL INTO THE FOUR. THE

RADIANT ESSENCE BECOMES SEVEN INSIDE, SEVEN

OUTSIDE. THE LUMINOUS EGG, WHICH IN ITSELF IS

THREE, CURDLES AND SPREADS IN MILK-WHITE CURDS

THROUGHOUT THE DEPTHS OF MOTHER, THE ROOT

THAT GROWS IN THE DEPTHS OF THE OCEAN OF LIFE.

5. THE ROOT REMAINS, THE LIGHT REMAINS, THE

CURDS REMAIN, AND STILL OEAOHOO IS ONE.

6. THE ROOT OF LIFE WAS IN EVERY DROP OF THE

OCEAN OF IMMORTALITY, AND THE OCEAN WAS

RADIANT LIGHT, WHICH WAS FIRE, AND HEAT, AND

MOTION. DARKNESS VANISHED AND WAS NO MORE; IT

DISAPPEARED IN ITS OWN ESSENCE, THE BODY OF FIRE

AND WATER, OR FATHER AND MOTHER.

7. BEHOLD, OH LANOO! THE RADIANT CHILD OF THE

TWO, THE UNPARALLELED REFULGENT GLORY: BRIGHT

SPACE SON OF DARK SPACE, WHICH EMERGES FROM

THE DEPTHS OF THE GREAT DARK WATERS. IT IS

OEAOHOO THE YOUNGER, THE * * * HE SHINES FORTH

AS THE SON; HE IS THE BLAZING DIVINE DRAGON OF

WISDOM; THE ONE IS FOUR, AND FOUR TAKES TO ITSELF

THREE, † AND THE UNION PRODUCES THE SAPTA, IN

WHOM ARE THE SEVEN WHICH BECOME THE TRIDASA

(OR THE HOSTS AND THE MULTITUDES). BEHOLD HIM

LIFTING THE VEIL AND UNFURLING IT FROM EAST TO

186

WEST. HE SHUTS OUT THE ABOVE, AND LEAVES THE

BELOW TO BE SEEN AS THE GREAT ILLUSION. HE MARKS

THE PLACES FOR THE SHINING ONES, AND TURNS THE

UPPER INTO A SHORELESS SEA OF FIRE, AND THE ONE

MANIFESTED INTO THE GREAT WATERS.

8. WHERE WAS THE GERM AND WHERE WAS NOW

DARKNESS? WHERE IS THE SPIRIT OF THE FLAME THAT

BURNS IN THY LAMP, OH LANOO? THE GERM IS THAT,

AND THAT IS LIGHT, THE WHITE BRILLIANT SON OF THE

DARK HIDDEN FATHER.

9. LIGHT IS COLD FLAME, AND FLAME IS FIRE, AND

FIRE PRODUCES HEAT, WHICH YIELDS WATER: THE

WATER OF LIFE IN THE GREAT MOTHER.

10. FATHER-MOTHER SPIN A WEB WHOSE UPPER END

IS FASTENED TO SPIRIT—THE LIGHT OF THE ONE

DARKNESS—AND THE LOWER ONE TO ITS SHADOWY

END, MATTER; AND THIS WEB IS THE UNIVERSE SPUN

OUT OF THE TWO SUBSTANCES MADE IN ONE, WHICH IS

SVABHAVAT.

11. IT EXPANDS WHEN THE BREATH OF FIRE IS UPON

IT; IT CONTRACTS WHEN THE BREATH OF THE MOTHER

TOUCHES IT. THEN THE SONS DISSOCIATE AND SCATTER,

TO RETURN INTO THEIR MOTHER'S BOSOM AT THE END

OF THE GREAT DAY, AND RE-BECOME ONE WITH HER;

WHEN IT IS COOLING IT BECOMES RADIANT, AND THE

SONS EXPAND AND CONTRACT THROUGH THEIR OWN

SELVES AND HEARTS; THEY EMBRACE INFINITUDE.

12. THEN SVABHAVAT SENDS FOHAT TO HARDEN

THE ATOMS. EACH IS A PART OF THE WEB. REFLECTING

187

THE "SELF-EXISTENT LORD" LIKE A MIRROR, EACH

BECOMES IN TURN A WORLD.

—————

STANZA IV.

1. . . LISTEN, YE SONS OF THE EARTH, TO YOUR

INSTRUCTORS — THE SONS OF THE FIRE. LEARN, THERE

IS NEITHER FIRST NOR LAST, FOR ALL IS ONE: NUMBER

ISSUED FROM NO NUMBER.

2. LEARN WHAT WE WHO DESCEND FROM THE

PRIMORDIAL SEVEN, WE WHO ARE BORN FROM THE

PRIMORDIAL FLAME, HAVE LEARNT FROM OUR

FATHERS. . .

3. FROM THE EFFULGENCY OF LIGHT — THE RAY OF

THE EVER-DARKNESS — SPRUNG IN SPACE THE RE-

AWAKENED ENERGIES; THE ONE FROM THE EGG, THE

SIX, AND THE FIVE. THEN THE THREE, THE ONE, THE

FOUR, THE ONE, THE FIVE — THE TWICE SEVEN THE SUM

TOTAL. AND THESE ARE THE ESSENCES, THE FLAMES,

THE ELEMENTS, THE BUILDERS, THE NUMBERS, THE

ARUPA, THE RUPA, AND THE FORCE OF DIVINE MAN —

THE SUM TOTAL. AND FROM THE DIVINE MAN

EMANATED THE FORMS, THE SPARKS, THE SACRED

ANIMALS, AND THE MESSENGERS OF THE SACRED

FATHERS WITHIN THE HOLY FOUR.

4. THIS WAS THE ARMY OF THE VOICE — THE DIVINE

MOTHER OF THE SEVEN. THE SPARKS OF THE SEVEN ARE

SUBJECT TO, AND THE SERVANTS OF, THE FIRST, THE

188

SECOND, THE THIRD, THE FOURTH, THE FIFTH, THE

SIXTH, AND THE SEVENTH OF THE SEVEN. THESE

"SPARKS" ARE CALLED SPHERES, TRIANGLES, CUBES,

LINES, AND MODELLERS; FOR THUS STANDS THE

ETERNAL NIDANA — THE OEAOHOO, WHICH IS:

5. "DARKNESS" THE BOUNDLESS, OR THE NO-NUMBER,

ADI-NIDANA SVABHAVAT:—

I. THE ADI-SANAT, THE NUMBER, FOR HE IS ONE.

II. THE VOICE OF THE LORD SVABHAVAT, THE

NUMBERS, FOR HE IS ONE AND NINE.

III. THE "FORMLESS SQUARE."

AND THESE THREE ENCLOSED WITHIN THE

ARE

THE SACRED FOUR; AND THE TEN ARE THE ARUPA

UNIVERSE. THEN COME THE "SONS," THE SEVEN FIGHTERS,

THE ONE, THE EIGHTH LEFT OUT, AND HIS BREATH WHICH

IS THE LIGHT-MAKER.

6. THEN THE SECOND SEVEN, WHO ARE THE LIPIKA,

PRODUCED BY THE THREE. THE REJECTED SON IS ONE. THE

"SON-SUNS" ARE COUNTLESS.

—————

STANZA V.

1. THE PRIMORDIAL SEVEN, THE FIRST SEVEN BREATHS

OF THE DRAGON OF WISDOM, PRODUCE IN THEIR TURN

FROM THEIR HOLY CIRCUMGYRATING BREATHS THE

FIERY WHIRLWIND.

189

2. THEY MAKE OF HIM THE MESSENGER OF THEIR WILL.

THE DZYU BECOMES FOHAT, THE SWIFT SON OF THE

DIVINE SONS WHOSE SONS ARE THE LIPIKA, RUNS

CIRCULAR ERRANDS. FOHAT IS THE STEED AND THE

THOUGHT IS THE RIDER. HE PASSES LIKE LIGHTNING

THROUGH THE FIERY CLOUDS; TAKES THREE, AND FIVE,

AND SEVEN STRIDES THROUGH THE SEVEN REGIONS

ABOVE, AND THE SEVEN BELOW. HE LIFTS HIS VOICE, AND

CALLS THE INNUMERABLE SPARKS, AND JOINS THEM.

3. HE IS THEIR GUIDING SPIRIT AND LEADER. WHEN

HE COMMENCES WORK, HE SEPARATES THE SPARKS OF

THE LOWER KINGDOM THAT FLOAT AND THRILL WITH

JOY IN THEIR RADIANT DWELLINGS, AND FORMS

THEREWITH THE GERMS OF WHEELS. HE PLACES THEM

IN THE SIX DIRECTIONS OF SPACE, AND ONE IN THE

MIDDLE — THE CENTRAL WHEEL.

4. FOHAT TRACES SPIRAL LINES TO UNITE THE SIXTH

TO THE SEVENTH — THE CROWN; AN ARMY OF THE SONS

OF LIGHT STANDS AT EACH ANGLE, AND THE LIPIKA IN

THE MIDDLE WHEEL, THEY SAY: THIS IS GOOD, THE FIRST

DIVINE WORLD IS READY, THE FIRST IS NOW THE

SECOND. THEN THE "DIVINE ARUPA" REFLECTS ITSELF IN

CHHAYA LOKA, THE FIRST GARMENT OF THE

ANUPADAKA.

5. FOHAT TAKES FIVE STRIDES AND BUILDS A WINGED

WHEEL AT EACH CORNER OF THE SQUARE, FOR THE

FOUR HOLY ONES AND THEIR ARMIES.

6. THE LIPIKA CIRCUMSCRIBE THE TRIANGLE, THE

FIRST ONE, THE CUBE, THE SECOND ONE, AND THE

PENTACLE WITHIN THE EGG. IT IS THE RING CALLED

"PASS NOT" FOR THOSE WHO DESCEND AND ASCEND.

190

ALSO FOR THOSE WHO DURING THE KALPA ARE

PROGRESSING TOWARDS THE GREAT DAY "BE WITH US."

THUS WERE FORMED THE RUPA AND THE ARUPA: FROM

ONE LIGHT SEVEN LIGHTS; FROM EACH OF THE SEVEN,

SEVEN TIMES SEVEN LIGHTS. THE WHEELS WATCH THE

RING. . . .

—————

STANZA VI.

1. BY THE POWER OF THE MOTHER OF MERCY AND

KNOWLEDGE — KWAN-YIN — THE "TRIPLE" OF KWAN-

SHAI-YIN, RESIDING IN KWAN-YIN-TIEN, FOHAT, THE

BREATH OF THEIR PROGENY, THE SON OF THE SONS,

HAVING CALLED FORTH, FROM THE LOWER ABYSS, THE

ILLUSIVE FORM OF SIEN-TCHANG AND THE SEVEN

ELEMENTS: *

2. THE SWIFT AND RADIANT ONE PRODUCES THE

SEVEN LAYA CENTRES, AGAINST WHICH NONE WILL

PREVAIL TO THE GREAT DAY "BE-WITH-US," AND SEATS

THE UNIVERSE ON THESE ETERNAL FOUNDATIONS

SURROUNDING TSIEN-TCHAN WITH THE ELEMENTARY

GERMS.

3. OF THE SEVEN—FIRST ONE MANIFESTED, SIX

CONCEALED, TWO MANIFESTED, FIVE CONCEALED;

THREE

MANIFESTED,

FOUR

CONCEALED;

FOUR

PRODUCED, THREE HIDDEN; FOUR AND ONE TSAN

REVEALED, TWO AND ONE HALF CONCEALED; SIX TO BE

MANIFESTED, ONE LAID ASIDE. LASTLY, SEVEN SMALL

WHEELS REVOLVING; ONE GIVING BIRTH TO THE OTHER.

191

4. HE BUILDS THEM IN THE LIKENESS OF OLDER

WHEELS, PLACING THEM ON THE IMPERISHABLE

CENTRES.

HOW DOES FOHAT BUILD THEM? HE COLLECTS THE

FIERY DUST. HE MAKES BALLS OF FIRE, RUNS THROUGH

THEM, AND ROUND THEM, INFUSING LIFE THEREINTO

THEN' SETS THEM INTO MOTION; SOME ONE WAY, SOME

THE OTHER WAY. THEY ARE COLD, HE MAKES THEM

HOT. THEY ARE DRY, HE MAKES THEM MOIST. THEY

SHINE, HE FANS AND COOLS THEM. THUS ACTS FOHAT

FROM ONE TWILIGHT TO THE OTHER, DURING SEVEN

ETERNITIES.

5. AT THE FOURTH, THE SONS ARE TOLD TO CREATE

THEIR IMAGES. ONE THIRD REFUSES — TWO OBEY.

THE CURSE IS PRONOUNCED; THEY WILL BE BORN ON

THE FOURTH, SUFFER AND CAUSE SUFFERING; THIS IS

THE FIRST WAR.

6. THE OLDER WHEELS ROTATED DOWNWARDS AND

UPWARDS. . . THE MOTHER'S SPAWN FILLED THE WHOLE.

THERE WERE BATTLES FOUGHT BETWEEN THE

CREATORS AND THE DESTROYERS, AND BATTLES

FOUGHT FOR SPACE; THE SEED APPEARING AND RE-

APPEARING CONTINUOUSLY.

7. MAKE THY CALCULATIONS, LANOO, IF THOU

WOULDEST LEARN THE CORRECT AGE OF THY SMALL

WHEEL. ITS FOURTH SPOKE IS OUR MOTHER. REACH THE

FOURTH "FRUIT" OF THE FOURTH PATH OF KNOWLEDGE

THAT LEADS TO NIRVANA, AND THOU SHALT

192

COMPREHEND, FOR THOU SHALT SEE. . .

—————

STANZA VII.

1. BEHOLD THE BEGINNING OF SENTIENT FORMLESS

LIFE.

FIRST THE DIVINE, THE ONE FROM THE MOTHER-

SPIRIT; THEN THE SPIRITUAL; THE THREE FROM THE

ONE, THE FOUR FROM THE ONE, AND THE FIVE FROM

WHICH THE THREE, THE FIVE, AND THE SEVEN. THESE

ARE THE THREE-FOLD, THE FOUR-FOLD DOWNWARD;

THE "MIND-BORN" SONS OF THE FIRST LORD; THE

SHINING SEVEN.

IT IS THEY WHO ARE THOU, ME, HIM, OH LANOO.

THEY, WHO WATCH OVER THEE, AND THY MOTHER

EARTH.

2. THE ONE RAY MULTIPLIES THE SMALLER RAYS. LIFE

PRECEDES FORM, AND LIFE SURVIVES THE LAST ATOM OF

FORM. THROUGH THE COUNTLESS RAYS PROCEEDS THE

LIFE-RAY, THE ONE, LIKE A THREAD THROUGH MANY

JEWELS.

3. WHEN THE ONE BECOMES TWO, THE THREEFOLD

APPEARS, AND THE THREE ARE ONE; AND IT IS OUR

THREAD, OH LANOO, THE HEART OF THE MAN-PLANT

CALLED SAPTASARMA.

193

4. IT IS THE ROOT THAT NEVER DIES; THE THREE-

TONGUED FLAME OF THE FOUR WICKS. THE WICKS ARE

THE SPARKS, THAT DRAW FROM THE THREE-TONGUED

FLAME SHOT OUT BY THE SEVEN — THEIR FLAME — THE

BEAMS AND SPARKS OF ONE MOON REFLECTED IN THE

RUNNING WAVES OF ALL THE RIVERS OF EARTH.

5. THE SPARK HANGS FROM THE FLAME BY THE

FINEST THREAD OF FOHAT. IT JOURNEYS THROUGH THE

SEVEN WORLDS OF MAYA. IT STOPS IN THE FIRST, AND

IS A METAL AND A STONE; IT PASSES INTO THE SECOND

AND BEHOLD — A PLANT; THE PLANT WHIRLS

THROUGH SEVEN CHANGES AND BECOMES A SACRED

ANIMAL. FROM THE COMBINED ATTRIBUTES OF THESE,

MANU, THE THINKER IS FORMED. WHO FORMS HIM?

THE SEVEN LIVES, AND THE ONE LIFE. WHO COMPLETES

HIM? THE FIVE-FOLD LHA. AND WHO PERFECTS THE

LAST BODY? FISH, SIN, AND SOMA. . . .

6. FROM THE FIRST-BORN THE THREAD BETWEEN THE

SILENT WATCHER AND HIS SHADOW BECOMES MORE

STRONG AND RADIANT WITH EVERY CHANGE. THE

MORNING SUN-LIGHT HAS CHANGED INTO NOON-DAY

GLORY. . . .

7. THIS IS THY PRESENT WHEEL, SAID THE FLAME TO

THE SPARK. THOU ART MYSELF, MY IMAGE, AND MY

SHADOW. I HAVE CLOTHED MYSELF IN THEE, AND THOU

ART MY VAHAN TO THE DAY, "BE WITH US," WHEN

THOU SHALT RE-BECOME MYSELF AND OTHERS, THYSELF

AND ME. THEN THE BUILDERS, HAVING DONNED THEIR

FIRST CLOTHING, DESCEND ON RADIANT EARTH AND

REIGN OVER MEN — WHO ARE THEMSELVES. . . .

194

“The Secret Doctrine”

Summing Up

by H.P. Blavatsky

[Excerpted from The Secret Doctrine, I, 272-282]

(1) The Secret Doctrine is the accumulated Wisdom of the

Ages, and its cosmogony alone is the most stupendous and

elaborate system: e.g., even in the exotericism of the

Puranas. But such is the mysterious power of Occult

symbolism, that the facts which have actually occupied

countless generations of initiated seers and prophets to

marshal, to set down and explain, in the bewildering series

of evolutionary progress, are all recorded on a few pages of

geometrical signs and glyphs. The flashing gaze of those

seers has penetrated into the very kernel of matter, and

recorded the soul of things there, where an ordinary

profane, however learned, would have perceived but the

external work of form. But modern science believes not in

the 'soul of things,' and hence will reject the whole system

of ancient cosmogony. It is useless to say that the system in

question is no fancy of one or several isolated individuals.

That it is the uninterrupted record covering thousands of

generations of Seers whose respective experiences were

made to test and to verify the traditions passed orally by

one early race to another, of the teachings of higher and

exalted beings, who watched over the childhood of

Humanity. That for long ages, the 'Wise Men' of the Fifth

Race, of the stock saved and rescued from the last

cataclysm and shifting of continents, had passed their lives

195

in learning not teaching. How did they do so? It is

answered: by checking, testing, and verifying in every

department of nature the traditions of old by the

independent visions of great adepts; i.e., men who have

developed and perfected their physical, mental, psychic,

and spiritual organizations to the utmost possible degree.

No vision of one adept was accepted till it was checked and

confirmed by the visions -- so obtained as to stand as

independent evidence -- of other adepts, and by centuries of

experiences.

(2) The fundamental Law in that system, the central point

from which all emerged, around and toward which all

gravitates, and upon which is hung the philosophy of the

rest, is the One homogeneous divine SUBSTANCE-

PRINCIPLE, the one radical cause….

It is called 'Substance-Principle,' for it becomes 'substance'

on the plane of the manifested Universe, an illusion, while

it remains a 'principle' in the beginningless and endless

abstract, visible and invisible SPACE. It is the omnipresent

Reality: impersonal, because it contains all and everything.

Its impersonality is the fundamental conception of the

System. It is latent in every atom in the Universe, and is the

Universe itself….

(3) The Universe is the periodical manifestation of this

unknown Absolute Essence. To call it 'essence,' however, is

to sin against the very spirit of the philosophy. For though

the noun may be derived in this case from the verb esse, 'to

be,' yet IT cannot be identified with a being of any kind,

that can be conceived by human intellect. IT is best

described as neither Spirit nor matter, but both.

'Parabrahmam and Mulaprakriti' are One, in reality, yet two

in the Universal conception of the manifested, even in the

conception of the One Logos, its first manifestation, to

196

which, as the able lecturer in the "Notes on the

Bhagavadgita" shows, IT appears from the objective

standpoint of the One Logos as Mulaprakriti and not as

Parabrahmam; as its veil and not the one REALITY hidden

behind, which is unconditioned and absolute.

(4) The Universe is called, with everything in it, MAYA

because all is temporary therein, from the ephemeral life of

a fire-fly to that of the Sun. Compared to the eternal

immutability of the ONE, and the changelessness of that

Principle, the Universe, with its evanescent ever-changing

forms, must be necessarily, in the mind of a philosopher, no

better than a will- o'-the-wisp. Yet, the Universe is real

enough to the conscious beings in it, which are as unreal as

it is itself.

(5) Everything in the Universe, throughout all its kingdoms,

is CONSCIOUS: i.e., endowed with a consciousness of its

own kind and on its own plane of perception. We men must

remember that because we do not perceive any signs --

which we can recognize -- of consciousness, say, in stones,

we have no right to say that no consciousness exists there.

There is no such thing as either 'dead' or 'blind' matter, as

there is no 'Blind' or 'Unconscious' Law. These find no

place among the conceptions of Occult philosophy. The

latter never stops at surface appearances, and for it the

noumenal essences have more reality than their objective

counterparts; it resembles therein the medieval Nominalists,

for whom it was the Universals that were the realities and

the particulars which existed only in name and human

fancy.

(6) The Universe is worked and guided from within

outwards. As above so it is below, as in heaven so on earth;

and man -- the microcosm and miniature copy of the

macrocosm -- is the living witness to this Universal Law

197

and to the mode of its action. We see that every external

motion, act, gesture, whether voluntary or mechanical,

organic or mental, is produced and preceded by internal

feeling or emotion, will or volition, and thought or mind.

As no outward motion or change, when normal, in man's

external body can take place unless provoked by an inward

impulse, given through one of the three functions named,

so with the external or manifested Universe. The whole

Kosmos is guided, controlled, and animated by almost

endless series of Hierarchies of sentient Beings, each

having a mission to perform and who -- whether we give to

them one name or another, and call them Dhyan- Chohans

or Angels -- are 'messengers' in the sense only that they are

the agents of Karmic and Cosmic Laws. They vary

infinitely in their respective degrees of consciousness and

intelligence

.

.

.

Man, . . . being a compound of the essences of all those

celestial Hierarchies may succeed in making himself, as

such, superior, in one sense, to any hierarchy or class, or

even combination of them. 'Man can neither propitiate nor

command the Devas' , it is said. But, by paralyzing his

lower personality, and arriving thereby at the full

knowledge of the non-separateness of his higher SELF

from the One absolute SELF, man can, even during his

terrestrial life, become as 'One of Us.' Thus it is, by eating

of the fruit of knowledge which dispels ignorance, that man

becomes like one of the Elohim or the Dhyanis; and once

on their plane the Spirit of Solidarity and perfect Harmony,

which reigns in every Hierarchy, must extend over him and

protect him in every particular….

It is on the right comprehension of the primeval Evolution

of Spirit-Matter and its real essence that the student has to

depend for the further elucidation in his mind of the Occult

198

Cosmogony, and for the only sure clue which can guide his

subsequent studies.

In sober truth, . . . every "Spirit" so-called is either a

disembodied or a future man. As from the highest

Archangel (Dhyan Chohan) down to the last conscious

"Builder" (the inferior class of Spiritual Entities), all such

are men, having lived aeons ago, in other Manvantaras, on

this or other Spheres; so the inferior, semi-intelligent and

non-intelligent Elementals -- are all future men. That fact

alone -- that a Spirit is endowed with intelligence -- is a

proof to the Occultist that that Being must have been a

man, and acquired his knowledge and intelligence

throughout the human cycle. There is but one indivisible

and absolute Omniscience and Intelligence in the Universe,

and this thrills throughout every atom and infinitesimal

point of the whole finite Kosmos which hath no bounds,

and which people call SPACE, considered independently of

anything contained in it. But the first differentiation of its

reflection in the manifested World is purely Spiritual, and

the Beings generated in it are not endowed with a

consciousness that has any relation to the one we conceive

of. They can have no human consciousness or Intelligence

before they have acquired such, personally and

individually. This may be a mystery, yet it is a fact, in

Esoteric philosophy, and a very apparent one too.

The whole order of nature evinces a progressive march

towards a higher life. There is design in the action of the

seemingly blindest forces. The whole process of evolution

with its endless adaptations is a proof of this. The

immutable laws that weed out the weak and feeble species,

to make room for the strong, and which ensure the

"survival of the fittest," though so cruel in their immediate

action -- all are working toward the grand end. The very

fact that adaptations do occur, that the fittest do survive in

199

the struggle for existence, shows that what is called

"unconscious Nature" 1 is in reality an aggregate of forces manipulated by semi-intelligent beings (Elementals) guided

by High Planetary Spirits, (Dhyan Chohans), whose

collective aggregate forms the manifested verbum of the

unmanifested LOGOS, and constitutes at one and the same

time the MIND of the Universe and its immutable LAW.

Three distinct representations of the Universe in its three

distinct aspects are impressed upon our thought by the

esoteric philosophy: the PRE-EXISTING (evolved from)

the EVER-EXISTING; and the PHENOMENAL -- the

world of illusion, the reflection, and shadow thereof.

During the great mystery and drama of life known as the

Manvantara, real Kosmos is like the object placed behind

the white screen upon which are thrown the Chinese

shadows, called forth by the magic lantern. The actual

figures and things remain invisible, while the wires of

evolution are pulled by the unseen hands; and men and

things are thus but the reflections, on the white field, of the

realities behind the snares of Mahamaya, or the great

Illusion. This was taught in every philosophy, in every

religion, ante as well as post diluvian, in India and Chaldea,

by the Chinese as by the Grecian Sages. In the former

countries these three Universes were allegorized, in

exoteric teachings, by the three trinities emanating from the

Central eternal germ and forming with it a Supreme Unity:

the initial, the manifested, and the Creative Triad, or the

three in One. The last is but the symbol, in its concrete

expression, of the first ideal two. Hence Esoteric

philosophy passes over the necessarianism of this purely

metaphysical conception, and calls the first one, only, the

Ever Existing. This is the view of every one of the six great

schools of Indian philosophy -- the six principles of that

unit body of WISDOM of which the " gnosis, " the hidden knowledge, is the seventh.

200

…We hope to have proven so far the following facts:

(1) The Secret Doctrine teaches no Atheism, except in the

Hindu sense of the word nastika, or the rejection of idols,

including every anthropomorphic god. In this sense every

Occultist is a Nastika.

(2) It admits a Logos or a collective "Creator" of the

Universe; a Demi-urgos -- in the sense implied when one

speaks of an "Architect" as the "Creator" of an edifice,

whereas that Architect has never touched one stone of it,

but, while furnishing the plan, left all the manual labour to

the masons; in our case the plan was furnished by the

Ideation of the Universe, and the constructive labour was

left to the Hosts of intelligent Powers and Forces. But that

Demiurgos is no personal deity, -- i.e., an imperfect extra-

cosmic god, -- but only the aggregate of the Dhyan-

Chohans and the other forces.

As to the latter --

(3) They are dual in their character; being composed of ( a)

the irrational brute energy, inherent in matter, and ( b) the

intelligent soul or cosmic consciousness which directs and

guides that energy, and which is the Dhyan-Chohanic

thought reflecting the Ideation of the Universal mind. This

results in a perpetual series of physical manifestations and

moral effects on Earth, during manvantaric periods, the

whole being subservient to Karma. As that process is not

always perfect; and since, however many proofs it may

exhibit of a guiding intelligence behind the veil, it still

shows gaps and flaws, and even results very often in

evident failures -- therefore, neither the collective Host

(Demiurgos), nor any of the working powers individually,

are proper subjects for divine honours or worship. All are

entitled to the grateful reverence of Humanity, however,

201

and man ought to be ever striving to help the divine

evolution of Ideas, by becoming to the best of his ability a

co-worker with nature in the cyclic task. The ever

unknowable and incognizable Karana alone, the Causeless

Cause of all causes, should have its shrine and altar on the

holy and ever untrodden ground of our heart -- invisible,

intangible, unmentioned, save through "the still small

voice" of our spiritual consciousness. Those who worship

before it, ought to do so in the silence and the sanctified

solitude of their Souls2; making their spirit the sole

mediator between them and the Universal Spirit, their good

actions the only priests, and their sinful intentions the only

visible and objective sacrificial victims to the Presence. . . .

(4) Matter is Eternal. It is the Upadhi (the physical basis)

for the One infinite Universal Mind to build thereon its

ideations. Therefore, the Esotericists maintain that there is

no inorganic or dead matter in nature, the distinction

between the two made by Science being as unfounded as it

is arbitrary and devoid of reason….

(5.) The Universe was evolved out of its ideal plan, upheld

through Eternity in the unconsciousness of that which the

Vedantins call Parabrahm. This is practically identical with

the conclusions of the highest Western Philosophy -- "the

innate, eternal, and self-existing Ideas" of Plato, now

reflected by Von Hartmann. The "unknowable" of Herbert

Spencer bears only a faint resemblance to that

transcendental Reality believed in by Occultists, often

appearing merely a personification of a " force behind

phenomena" -- an infinite and eternal Energy from which

all things proceed, while the author of the "Philosophy of

the Unconscious" has come (in this respect only) as near to

a solution of the great Mystery as mortal man can. Few

were those, whether in ancient or mediaeval philosophy,

who have dared to approach the subject or even hint at it….

202

All the Christian Kabalists understood well the Eastern root

idea: The active Power, the "Perpetual motion of the great

Breath" only awakens Kosmos at the dawn of every new

Period, setting it into motion by means of the two contrary

Forces,3 and thus causing it to become objective on the

plane of Illusion. In other words, that dual motion transfers

Kosmos from the plane of the Eternal Ideal into that of

finite manifestation, or from the Noumenal to the

Phenomenal plane. Everything that is, was, and will be,

eternally IS, even the countless forms, which are finite and

perishable only in their objective, not in their ideal Form.

They existed as Ideas, in the Eternity,4 and, when they pass

away, will exist as reflections. Neither the form of man, nor

that of any animal, plant or stone has ever been created,

and it is only on this plane of ours that it commenced

"becoming," i.e., objectivising into its present materiality,

or expanding from within outwards, from the most

sublimated and supersensuous essence into its grossest

appearance. Therefore our human forms have existed in the

Eternity as astral or ethereal prototypes; according to which

models, the Spiritual Beings (or Gods) whose duty it was to

bring them into objective being and terrestrial Life, evolved

the protoplasmic forms of the future Egos from their own

essence. After which, when this human Upadhi, or basic

mould was ready, the natural terrestrial Forces began to

work on those supersensuous moulds which contained,

besides their own, the elements of all the past vegetable

and future animal forms of this globe in them. Therefore,

man's outward shell passed through every vegetable and

animal body before it assumed the human shape.

Endnotes

1 Nature taken in its abstract sense, cannot be

"unconscious," as it is the emanation from, and thus an

aspect (on the manifested plane) of the ABSOLUTE

203

consciousness. Where is that daring man who would

presume to deny to vegetation and even to minerals a

consciousness of their own. All he can say is, that this

consciousness is beyond his comprehension.

2 "When thou prayest, thou shalt not be as the hypocrites

are . . . but enter into thine inner chamber and having shut

thy door, pray to thy Father which is in secret." Matt. vi. ).

Our Father is within us "in Secret," our 7th principle, in the

"inner chamber" of our Soul perception. "The Kingdom of

Heaven" and of God " is within us" says Jesus, not outside.

Why are Christians so absolutely blind to the self-evident

meaning of the words of wisdom they delight in

mechanically repeating?

3 The centripetal and the centrifugal forces, which are male

and female, positive and negative, physical and spiritual,

the two being the one Primordial Force.

4 Occultism teaches that no form can be given to anything,

either by nature or by man, whose ideal type does not

already exist on the subjective plane. More than this; that

no such form or shape can possibly enter man's

consciousness, or evolve in his imagination, which does not

exist in prototype, at least as an approximation.

204

“The Secret Doctrine”

The Evolution of Mankind and the

Four Pre-Historic Continents

by H.P. Blavatsky

[Excerpted from The Secret Doctrine, II,]

THE Stanzas, with the Commentaries thereon, in this Book,

the second, are drawn from the same Archaic Records as

the Stanzas on Cosmogony in Book I….

As regards the evolution of mankind, the Secret Doctrine

postulates three new propositions, which stand in direct

antagonism to modern science as well as to current

religious dogmas: it teaches ( a) the simultaneous evolution

of seven human groups on seven different portions of our

globe; ( b) the birth of the astral, before the physical body:

the former being a model for the latter; and ( c) that man, in

this Round, preceded every mammalian -- the anthropoids

included -- in the animal kingdom….

…Before we turn to the Anthropogenesis of the prehistoric

Races, it may be useful to agree upon the names to be given

to the Continents on which the four great Races, which

preceded our Adamic Race, were born, lived, and died.

Their archaic and esoteric names were many, and varied

with the language of the nationality which mentioned them

in its annals and scriptures. . . .

205

Therefore, in view of the possible, and even very probable

confusion, that may arise, it is considered more convenient

to adopt, for each of the four Continents constantly referred

to, a name more familiar to the cultured reader. It is

proposed, then, to call the first continent, or rather the first

terra firma on which the first Race was evolved by the

divine progenitors: --

I. "The Imperishable Sacred Land."

The reasons for this name are explained as follows: This

"Sacred Land" . . . is stated never to have shared the fate of

the other continents; because it is the only one whose

destiny it is to last from the beginning to the end of the

Manvantara throughout each Round. It is the cradle of the

first man and the dwelling of the last divine mortal, chosen

as a Sishta for the future seed of humanity. Of this

mysterious and sacred land very little can be said, except,

perhaps, according to a poetical expression in one of the

Commentaries, that the "pole-star has its watchful eye upon

it, from the dawn to the close of the twilight of 'a day' of the

GREAT BREATH." [In India called "The Day of

Brahma."]

II. The "HYPERBOREAN" will be the name chosen for the

Second Continent, the land which stretched out its

promontories southward and westward from the North Pole

to receive the Second Race, and comprised the whole of

what is now known as Northern Asia. Such was the name

given by the oldest Greeks to the far-off and mysterious

region, whither their tradition made Apollo the

"Hyperborean" travel every year….

III. The third Continent, we propose to call "Lemuria." The

name is an invention, or an idea, of Mr. P. L. Sclater, who

asserted, between 1850 and 1860, on zoological grounds

206

the actual existence, in prehistoric times, of a Continent

which he showed to have extended from Madagascar to

Ceylon and Sumatra. It included some portions of what is

now Africa; but otherwise this gigantic Continent, which

stretched from the Indian ocean to Australia, has now

wholly disappeared beneath the waters of the Pacific,

leaving here and there only some of its highland tops which

are now islands. . . .

IV. "Atlantis" is the Fourth Continent. It would be the first

historical land, were the traditions of the ancients to receive

more attention than they have hitherto. The famous island

of Plato of that name was but a fragment of this great

Continent….

V. The Fifth Continent was America; but, as it is situated at

the Antipodes, it is Europe and Asia Minor, almost coeval

with it, which are generally referred to by the Indo-Aryan

Occultists as the fifth. If their teaching followed the

appearance of the Continents in their geological and

geographical order, then this classification would have to

be altered. But as the sequence of the Continents is made to

follow the order of evolution of the Races, from the first to

the fifth, our Aryan Root-race, Europe must be called the

fifth great Continent. The Secret Doctrine takes no account

of islands and peninsulas, nor does it follow the modern

geographical distribution of land and sea. Since the day of

its earliest teachings and the destruction of the great

Atlantis, the face of the earth has changed more than once.

There was a time when the delta of Egypt and Northern

Africa belonged to Europe, before the formation of the

Straits of Gibraltar, and a further upheaval of the continent,

changed entirely the face of the map of Europe. The last

serious change occurred some 12,000 years ago…and was

followed by the submersion of Plato's little Atlantic island,

which he calls Atlantis after its parent continent….

207

The claim that physical man was originally a colossal pre-

tertiary giant, and that he existed 18,000,000 years ago,

must of course appear preposterous to admirers of, and

believers in, modern learning. The whole posse comitatis of

biologists will turn away from the conception of this third

race Titan of the Secondary age, a being fit to fight as

successfully with the then gigantic monsters of the air, sea,

and land, as his forefathers -- the ethereal prototype of the

Atlantean -- had little need to fear that which could not hurt

him. The modern anthropologist is quite welcome to laugh

at our Titans, as he laughs at the Biblical Adam, and as the

theologian laughs at his pithecoid ancestor. The Occultists

and their severe critics may feel that they have pretty well

mutually squared their accounts by this time. Occult

sciences claim less and give more, at all events, than either

Darwinian Anthropology or Biblical Theology….

…The Secret Doctrine…[assigns] from four to five million

years between the incipient and the final evolution of the

Fourth Root-Race, on the Lemuro-Atlantean Continents;

one million years for the Fifth, or Aryan Race, to the

present date; and about 850,000 since the submersion of the

last large peninsula of the great Atlantis….

208

ANTHROPOGENESIS

IN THE SECRET VOLUME.

STANZAS

FROM THE BOOK OF DZYAN

STANZA I.

1. THE LHA WHICH TURNS THE FOURTH IS SUBSERVIENT

TO THE LHA OF THE SEVEN, THEY WHO REVOLVE DRIVING

THEIR CHARIOTS AROUND THEIR LORD, THE ONE EYE. HIS

BREATH GAVE LIFE TO THE SEVEN; IT GAVE LIFE TO THE

FIRST.

2. SAID THE EARTH:—"LORD OF THE SHINING FACE;

MY HOUSE IS EMPTY . . . . SEND THY SONS TO PEOPLE THIS

WHEEL. THOU HAST SENT THY SEVEN SONS TO THE LORD

OF WISDOM. SEVEN TIMES DOTH HE SEE THEE NEARER TO

HIMSELF, SEVEN TIMES MORE DOTH HE FEEL THEE. THOU

HAST FORBIDDEN THY SERVANTS, THE SMALL RINGS, TO

CATCH THY LIGHT AND HEAT, THY GREAT BOUNTY TO

INTERCEPT ON ITS PASSAGE. SEND NOW TO THY SERVANT

THE SAME."

3. SAID THE "LORD OF THE SHINING FACE":—"I SHALL

SEND THEE A FIRE WHEN THY WORK IS COMMENCED.

RAISE THY VOICE TO OTHER LOKAS; APPLY TO THY

FATHER, THE LORD OF THE LOTUS, FOR HIS SONS . . . . THY

PEOPLE SHALL BE UNDER THE RULE OF THE FATHERS. THY

MEN SHALL BE MORTALS. THE MEN OF THE LORD OF

WISDOM, NOT THE LUNAR SONS, ARE IMMORTAL. CEASE

209

THY COMPLAINTS. THY SEVEN SKINS ARE YET ON THEE . . .

. THOU ART NOT READY. THY MEN ARE NOT READY."

4. AFTER GREAT THROES SHE CAST OFF HER OLD THREE

AND PUT ON HER NEW SEVEN SKINS, AND STOOD IN HER

FIRST ONE.

—————

STANZA II.

5. THE WHEEL WHIRLED FOR THIRTY CRORES MORE. IT

CONSTRUCTED RUPAS: SOFT STONES THAT HARDENED;

HARD PLANTS THAT SOFTENED. VISIBLE FROM INVISIBLE,

INSECTS AND SMALL LIVES. SHE SHOOK THEM OFF HER

BACK WHENEVER THEY OVERRAN THE MOTHER.

. . . . AFTER THIRTY CRORES SHE TURNED ROUND. SHE

LAY ON HER BACK; ON HER SIDE . . . SHE WOULD CALL NO

SONS OF HEAVEN, SHE WOULD ASK NO SONS OF WISDOM.

SHE CREATED FROM HER OWN BOSOM. SHE EVOLVED

WATER-MEN, TERRIBLE AND BAD.

6. THE WATER-MEN TERRIBLE AND BAD SHE HERSELF

CREATED FROM THE REMAINS OF OTHERS, FROM THE

DROSS AND SLIME OF HER FIRST, SECOND, AND THIRD, SHE

FORMED THEM. THE DHYANI CAME AND LOOKED—THE

DHYANI FROM THE BRIGHT FATHER-MOTHER, FROM THE

WHITE REGIONS THEY CAME, FROM THE ABODES OF THE

IMMORTAL MORTALS.

7. DISPLEASED THEY WERE. OUR FLESH IS NOT THERE.

NO FIT RUPAS FOR OUR BROTHERS OF THE FIFTH. NO

DWELLINGS FOR THE LIVES. PURE WATERS, NOT TURBID,

THEY MUST DRINK. LET US DRY THEM.

8. THE FLAMES CAME. THE FIRES WITH THE SPARKS;

THE NIGHT FIRES AND THE DAY FIRES. THEY DRIED OUT

210

THE TURBID DARK WATERS. WITH THEIR HEAT THEY

QUENCHED THEM. THE LHAS OF THE HIGH, THE

LHAMAYIN OF BELOW, CAME. THEY SLEW THE FORMS

WHICH WERE TWO-AND FOUR-FACED. THEY FOUGHT THE

GOAT-MEN, AND THE DOG-HEADED MEN, AND THE MEN

WITH FISHES' BODIES.

9. MOTHER-WATER, THE GREAT SEA, WEPT. SHE AROSE,

SHE DISAPPEARED IN THE MOON WHICH HAD LIFTED HER,

WHICH HAD GIVEN HER BIRTH.

10. WHEN THEY WERE DESTROYED, MOTHER-EARTH

REMAINED BARE. SHE ASKED TO BE DRIED.

—————

STANZA III.

11. THE LORD OF THE LORDS CAME. FROM HER BODY

HE SEPARATED THE WATERS, AND THAT WAS HEAVEN

ABOVE, THE FIRST HEAVEN.

12. THE GREAT CHOHANS CALLED THE LORDS OF THE

MOON, OF THE AIRY BODIES. "BRING FORTH MEN, MEN OF

YOUR NATURE. GIVE THEM THEIR FORMS WITHIN. SHE

WILL BUILD COVERINGS WITHOUT. MALES-FEMALES WILL

THEY BE. LORDS OF THE FLAME ALSO . . . "

13. THEY WENT EACH ON HIS ALLOTTED LAND: SEVEN

OF THEM EACH ON HIS LOT. THE LORDS OF THE FLAME

REMAIN BEHIND. THEY WOULD NOT GO, THEY WOULD NOT

CREATE.

211

STANZA IV.

14. THE SEVEN HOSTS, THE "WILL-BORN LORDS,"

PROPELLED BY THE SPIRIT OF LIFE-GIVING, SEPARATE

MEN FROM THEMSELVES, EACH ON HIS OWN ZONE.

15. SEVEN TIMES SEVEN SHADOWS OF FUTURE MEN

WERE BORN, EACH OF HIS OWN COLOUR AND KIND. EACH

INFERIOR TO HIS FATHER. THE FATHERS, THE BONELESS,

COULD GIVE NO LIFE TO BEINGS WITH BONES. THEIR

PROGENY WERE BHUTA, WITH NEITHER FORM NOR MIND.

THEREFORE THEY ARE CALLED THE CHHAYA.

16. HOW ARE THE MANUSHYA BORN? THE MANUS

WITH MINDS, HOW ARE THEY MADE? THE FATHERS

CALLED TO THEIR HELP THEIR OWN FIRE; WHICH IS THE

FIRE THAT BURNS IN EARTH. THE SPIRIT OF THE EARTH

CALLED TO HIS HELP THE SOLAR FIRE. THESE THREE

PRODUCED IN THEIR JOINT EFFORTS A GOOD RUPA. IT

COULD STAND, WALK, RUN, RECLINE, OR FLY. YET IT WAS

STILL BUT A CHHAYA, A SHADOW WITH NO SENSE . . . .

17. THE BREATH NEEDED A FORM; THE FATHERS GAVE

IT. THE BREATH NEEDED A GROSS BODY; THE EARTH

MOULDED IT. THE BREATH NEEDED THE SPIRIT OF LIFE;

THE SOLAR LHAS BREATHED IT INTO ITS FORM. THE

BREATH NEEDED A MIRROR OF ITS BODY; "WE GAVE IT

OUR OWN," SAID THE DHYANIS. THE BREATH NEEDED A

VEHICLE OF DESIRES; "IT HAS IT," SAID THE DRAINER OF

WATERS. BUT BREATH NEEDS A MIND TO EMBRACE THE

UNIVERSE; "WE CANNOT GIVE THAT," SAID THE FATHERS.

"I NEVER HAD IT," SAID THE SPIRIT OF THE EARTH. "THE

FORM WOULD BE CONSUMED WERE I TO GIVE IT MINE,"

SAID THE GREAT FIRE . . . . MAN REMAINED AN EMPTY

SENSELESS BHUTA . . . . THUS HAVE THE BONELESS GIVEN

212

LIFE TO THOSE WHO BECAME MEN WITH BONES IN THE

THIRD.

—————

STANZA V.

18. THE FIRST WERE THE SONS OF YOGA. THEIR SONS

THE CHILDREN OF THE YELLOW FATHER AND THE WHITE

MOTHER.

19. THE SECOND RACE WAS THE PRODUCT BY BUDDING

AND EXPANSION, THE A-SEXUAL FROM THE SEXLESS

*—THUS WAS, O LANOO, THE SECOND RACE PRODUCED.

20. THEIR FATHERS WERE THE SELF-BORN. THE SELF-

BORN, THE CHHAYA FROM THE BRILLIANT BODIES OF THE

LORDS, THE FATHERS, THE SONS OF TWILIGHT.

21. WHEN THE RACE BECAME OLD, THE OLD WATERS

MIXED WITH THE FRESHER WATERS. WHEN ITS DROPS

BECAME TURBID, THEY VANISHED AND DISAPPEARED IN

THE NEW STREAM, IN THE HOT STREAM OF LIFE. THE

OUTER OF THE FIRST BECAME THE INNER OF THE SECOND.

THE OLD WING BECAME THE NEW SHADOW, AND THE

SHADOW OF THE WING.

—————

STANZA VI.

22. THEN THE SECOND EVOLVED THE EGG-BORN, THE

THIRD. THE SWEAT GREW, ITS DROPS GREW, AND THE

DROPS BECAME HARD AND ROUND. THE SUN WARMED IT;

THE MOON COOLED AND SHAPED IT; THE WIND FED IT

UNTIL ITS RIPENESS. THE WHITE SWAN FROM THE STARRY

213

VAULT OVERSHADOWED THE BIG DROP. THE EGG OF THE

FUTURE RACE, THE MAN-SWAN OF THE LATER THIRD.

FIRST MALE-FEMALE, THEN MAN AND WOMAN.

23. THE SELF-BORN WERE THE CHHAYAS: THE

SHADOWS FROM THE BODIES OF THE SONS OF TWILIGHT.

—————

STANZA VII.

24. THE SONS OF WISDOM, THE SONS OF NIGHT, READY

FOR REBIRTH, CAME DOWN, THEY SAW THE VILE FORMS OF

THE FIRST THIRD, "WE CAN CHOOSE," SAID THE LORDS,

"WE HAVE WISDOM." SOME ENTERED THE CHHAYA. SOME

PROJECTED THE SPARK. SOME DEFERRED TILL THE

FOURTH. FROM THEIR OWN RUPA THEY FILLED THE

KAMA. THOSE WHO ENTERED BECAME ARHATS. THOSE

WHO RECEIVED BUT A SPARK, REMAINED DESTITUTE OF

KNOWLEDGE; THE SPARK BURNED LOW. THE THIRD

REMAINED

MIND-LESS.

THEIR JIVAS WERE NOT

READY. THESE WERE SET APART AMONG THE SEVEN.

THEY BECAME NARROW-HEADED. THE THIRD WERE

READY. "IN THESE SHALL WE DWELL," SAID THE LORDS OF

THE FLAME.

25. HOW DID THE MANÂSA, THE SONS OF WISDOM,

ACT? THEY REJECTED THE SELF-BORN. THEY ARE NOT

READY. THEY SPURNED THE SWEAT-BORN. THEY ARE NOT

QUITE READY. THEY WOULD NOT ENTER THE FIRST EGG-

BORN.

26. WHEN THE SWEAT-BORN PRODUCED THE EGG-

BORN, THE TWOFOLD AND THE MIGHTY, THE POWERFUL

WITH BONES, THE LORDS OF WISDOM SAID: "NOW SHALL

WE CREATE."

214

27. THE THIRD RACE BECAME THE VAHAN OF THE

LORDS OF WISDOM. IT CREATED "SONS OF WILL AND

YOGA," BY KRIYASAKTI IT CREATED THEM, THE HOLY

FATHERS, ANCESTORS OF THE ARHATS.

—————

STANZA VIII.

28. FROM THE DROPS OF SWEAT; FROM THE RESIDUE OF

THE SUBSTANCE; MATTER FROM DEAD BODIES OF MEN

AND ANIMALS OF THE WHEEL BEFORE; AND FROM CAST-

OFF DUST, THE FIRST ANIMALS WERE PRODUCED.

29. ANIMALS WITH BONES, DRAGONS OF THE DEEP, AND

FLYING SARPAS WERE ADDED TO THE CREEPING THINGS.

THEY THAT CREEP ON THE GROUND GOT WINGS. THEY OF

THE LONG NECKS IN THE WATER BECAME THE

PROGENITORS OF THE FOWLS OF THE AIR.

30. DURING THE THIRD RACE THE BONELESS ANIMALS

GREW AND CHANGED: THEY BECAME ANIMALS WITH

BONES, THEIR CHHAYAS BECAME SOLID.

31. THE ANIMALS SEPARATED THE FIRST. THEY BEGAN

TO BREED. THE TWO-FOLD MAN SEPARATED ALSO. HE

SAID: "LET US AS THEY; LET US UNITE AND MAKE

CREATURES." THEY DID.

32. AND THOSE WHICH HAD NO SPARK TOOK HUGE SHE-

ANIMALS UNTO THEM. THEY BEGAT UPON THEM DUMB

RACES. DUMB THEY WERE THEMSELVES. BUT THEIR

TONGUES UNTIED. THE TONGUES OF THEIR PROGENY

REMAINED STILL. MONSTERS THEY BRED. A RACE OF

CROOKED RED-HAIR-COVERED MONSTERS GOING ON ALL

FOURS. A DUMB RACE TO KEEP THE SHAME UNTOLD.

215

—————

STANZA IX.

33. SEEING WHICH, THE LHAS WHO HAD NOT BUILT

MEN, WEPT, SAYING:—

34. "THE AMANÂSA HAVE DEFILED OUR FUTURE

ABODES. THIS IS KARMA. LET US DWELL IN THE OTHERS.

LET US TEACH THEM BETTER, LEST WORSE SHOULD

HAPPEN. THEY DID . . .

35. THEN ALL MEN BECAME ENDOWED WITH MANAS.

THEY SAW THE SIN OF THE MINDLESS.

36. THE FOURTH RACE DEVELOPED SPEECH.

37. THE ONE BECAME TWO; ALSO ALL THE LIVING AND

CREEPING THINGS THAT WERE STILL ONE, GIANT FISH-

BIRDS AND SERPENTS WITH SHELL-HEADS.

—————

STANZA X.

38. THUS TWO BY TWO ON THE SEVEN ZONES, THE

THIRD RACE GAVE BIRTH TO THE FOURTH-RACE MEN; THE

GODS BECAME NO-GODS; THE SURA BECAME A-SURA.

39. THE FIRST, ON EVERY ZONE, WAS MOON-COLOURED;

THE SECOND YELLOW LIKE GOLD; THE THIRD RED; THE

FOURTH BROWN, WHICH BECAME BLACK WITH SIN. THE

FIRST SEVEN HUMAN SHOOTS WERE ALL OF ONE

COMPLEXION. THE NEXT SEVEN BEGAN MIXING.

40. THEN THE FOURTH BECAME TALL WITH PRIDE. WE

ARE THE KINGS, IT WAS SAID; WE ARE THE GODS.

216

41. THEY TOOK WIVES FAIR TO LOOK UPON. WIVES

FROM THE MINDLESS, THE NARROW-HEADED. THEY BRED

MONSTERS. WICKED DEMONS, MALE AND FEMALE, ALSO

KHADO (DAKINI), WITH LITTLE MINDS.

42. THEY BUILT TEMPLES FOR THE HUMAN BODY. MALE

AND FEMALE THEY WORSHIPPED. THEN THE THIRD EYE

ACTED NO LONGER.

—————

STANZA XI.

43. THEY BUILT HUGE CITIES. OF RARE EARTHS AND

METALS THEY BUILT, AND OUT OF THE FIRES VOMITED,

OUT OF THE WHITE STONE OF THE MOUNTAINS AND OF

THE BLACK STONE, THEY CUT THEIR OWN IMAGES IN

THEIR SIZE AND LIKENESS, AND WORSHIPPED THEM.

44. THEY BUILT GREAT IMAGES NINE YATIS HIGH, THE

SIZE OF THEIR BODIES. INNER FIRES HAD DESTROYED THE

LAND OF THEIR FATHERS. THE WATER THREATENED THE

FOURTH.

45. THE FIRST GREAT WATERS CAME. THEY

SWALLOWED THE SEVEN GREAT ISLANDS.

46. ALL HOLY SAVED, THE UNHOLY DESTROYED. WITH

THEM MOST OF THE HUGE ANIMALS, PRODUCED FROM THE

SWEAT OF THE EARTH.

—————

217

STANZA XII.

47. FEW MEN REMAINED: SOME YELLOW, SOME BROWN

AND BLACK, AND SOME RED REMAINED. THE MOON-

COLOURED WERE GONE FOREVER.

48. THE FIFTH PRODUCED FROM THE HOLY STOCK

REMAINED; IT WAS RULED OVER BY THE FIRST DIVINE

KINGS.

49. . . . . WHO RE-DESCENDED, WHO MADE PEACE WITH

THE FIFTH, WHO TAUGHT AND INSTRUCTED IT. . . . . .

218

Plutarch on the Fate

of the Three-fold

Human Being

after Physical Death.

Man is compound [soma (body), psyche (soul) & nous

(spirit)]; and they are mistaken who think him to be

compounded of two parts only.

For they imagine that the understanding [nous] is a part of

the soul [psyche], but they err in this no less than those who

make the soul [psyche] to be a part of the body [soma].

For the understanding [nous] as far exceeds the soul

[psyche], as the soul [psyche] i s better and diviner than the

body [soma].

Now this composition of the soul [psyche] with the

understanding [nous] makes reason; and [the composition

of the soul, psyche] with the body [soma] [makes] passion

[thumos].

Of these three parts [soma, psyche & nous] conjoined and

compacted together, the Earth has given the body [soma],

the Moon [has given] the soul [psyche], and the SUN [has

219

given] the understanding [nous] to the generation [creation]

of man.

Now of the [two] deaths we die, the one [the first death, the

physical death] makes man two [psyche & nous] [instead]

of three and the other [the second death in hades] [makes]

one [nous] [instead] of two.

The former [the first death] is in the region of Demeter

[earth].

As for the other [second] death, it is in the moon or region

of Persephone [hades].

This [first death] suddenly and with violence plucks the

soul [psyche] from the body [soma]; but Persephone mildly

and in a long time disjoins the understanding [nous]

from the soul [psyche].

For this reason she is called Monogenes, only begotten, or

rather begetting one alone; for the better part of man [nous]

becomes alone [one] when it [nous] is separated [in Hades

from psyche] by her.

Now both the one [first death] and the other [second death]

happens thus according to nature.

It is ordained by Fate that every soul [psyche], whether

with or without understanding [nous], when gone out of the

body [soma], should wander for a time, though not all for

the same [time], in the region [of hades] lying between the

earth and moon .

For those that have been unjust and dissolute suffer then [in

hades] the punishment due to their offences; but the good

and virtuous are there [in hades] detained till they are

220

purified, and have, by expiation, purged out of them all the

infections they might have contracted from the contagion of

the body [soma], living in the mildest part of the air, called

the Meadows of Hades, where they must remain for a

certain prefixed and appointed time.

And then, as if they were returning from a wandering

pilgrimage or long exile into their [home] country,

they have a taste of joy, such as they principally receive

who are initiated into Sacred Mysteries, mixed with

admiration, and each one's proper and peculiar hope.

Plutarch’s quotation has been abridged, edited and adapted

from H.P.B.'s Isis Unveiled and The Key to Theosophy.

221

222

The Sevenfold Constitution

of a Human Being

by H.P. Blavatsky

The Septenary Nature of Man

...We find, first of all, two distinct beings in man; the

spirtual and the physical....Therefore we divide him into

two distinct natures; the upper or the spiritual being,

composed of three "principles" or aspects; and the lower or

the physical quaternary, composed of four -- in all seven....

...Let us take a cursory view of these seven aspects by

drawing two tables.

223

[Quoted from H.P. Blavatsky's The Key to

Theosophy, 1889 first edition, pp. 90-93.]

The Higher Self and the Egos of a Human Being

THE HIGHER SELF is Atma the inseparable ray of the

Universal and ONE SELF. It is the God above, more than

within, us. Happy the man who succeeds in saturating his

inner Ego with it!

THE SPIRITUAL divine EGO is the Spiritual soul or

Buddhi, in close union with Manas, the mind-principle,

without which it is no EGO at all, but only the Atmic

Vehicle.

THE INNER, or HIGHER "EGO" is Manas, the "Fifth"

Principle, so called, independently of Buddhi. The Mind-

Principle is only the Spiritual Ego when merged into one

with Buddhi, -- no materialist being supposed to have in

him such an Ego, however great his intellectual capacities.

224

It is the permanent Individuality or the "Re-incarnating

Ego."

THE LOWER, or PERSONAL "EGO" is the physical man

in conjunction with his lower Self, i. e., animal instincts,

passions, desires, etc. It is called the "false personality,"

and consists of the lower Manas combined with Kama-

rupa, and operating through the Physical body and its

phantom or "double."

The remaining "Principle" " Prana," or "Life," is, strictly speaking, the radiating force or Energy of Atma -- as the

Universal Life and the ONE SELF, -- ITS lower or rather

(in its effects) more physical, because manifesting, aspect.

Prana or Life permeates the whole being of the objective

Universe; and is called a "principle" only because it is an

indispensable factor and the deus ex machina of the living

man....

[Quoted from H.P. Blavatsky's The Key to

Theosophy, 1889 first edition, pp. 175-176.]

On Individuality and Personality

…You have to first study the dual sets of "principles": the

spiritual, or those which belong to the imperishable Ego;

and the material, or those principles which make up the

ever-changing bodies or the series of personalities of that

Ego. . . .

1. Atma, the "Higher Self," is neither your Spirit nor

mine, but like sunlight shines on all. It is the

universally diffused "divine principle," and is

inseparable from its one and absolute Meta-Spirit,

as the sunbeam is inseparable from sunlight.

225

2. Buddhi (the spiritual soul) is only its vehicle.

Neither each separately, nor the two collectively,

are of any more use to the body of man, than

sunlight and its beams are for a mass of granite

buried in the earth, unless the divine Duad is

assimilated

by,

and

reflected

in,

some

consciousness. Neither Atma nor Buddhi are ever

reached by Karma, because the former is the highest

aspect of Karma, its working agent of ITSELF in

one aspect, and the other is unconscious on this

plane. This consciousness or mind is,

3. Manas, the derivation or product in a reflected form

of Ahamkara, "the conception of I," or EGO-SHIP.

It is, therefore, when inseparably united to the first

two, called the SPIRITUAL EGO, and Taijasi (the

radiant). This is the real Individuality, or the divine

man. It is this Ego which -- having originally

incarnated in the senseless human form animated

by, but unconscious (since it had no consciousness)

of, the presence in itself of the dual monad -- made

of that human-like form a real man. It is that Ego,

that "Causal Body," which overshadows every

personality Karma forces it to incarnate into; and

this Ego which is held responsible for all the sins

committed through, and in, every new body or

personality -- the evanescent masks which hide the

true Individual through the long series of rebirths.

[Quoted from H.P. Blavatsky's The Key to Theosophy,

1889 first edition, pp. 134-136.]

226

About "Principles" and "Aspects"

Speaking metaphysically and philosophically, on strict

Esoteric lines, man as a complete unit is composed of Four

basic Principles and their Three Aspects produced by them

on this earth. In the semi-esoteric teachings, these Four and

Three have been called Seven Principles, to facilitate the

comprehension of the masses.

TRANSITORY ASPECTS

THE ETERNAL BASIC

PRODUCED BY THE

PRINCIPLES

PRINCIPLES

1. Atmân, or Jiva, "the One

1. Prâna, the Breath of Life,

Life", which permeates the

the same as Nephesh. At the

Monadic Trio. (One in three

death of a living being,

and three in One)

Prâna re-becomes Jiva. *

2. Auric Envelope; because the 2. Linga Sharira, the Astral

substratum of the Aura around Form, the transitory

man is the universally diffused emanation of the Auric Egg.

primordial and pure Akâsa, the This form precedes the

first film on the boundless and formation of the living

shoreless expanse of Jiva, the

Body, and after death clings

immutable Root of all

to it, dissipating only with

the disappearance of its last

atom (the skeleton

excepted).

3. Buddhi; because Buddhi is

a ray of the Universal Spiritual 3. Lower Manas, the Animal

Soul (ALAYA)

Soul, the reflection or

shadow of the Buddhi-

4. Manas (the Higher Ego); for Manas, having the

it proceeds from Mahat, the

potentialities of both, but

first product or emanation of

conquered generally by its

227

Pradhâna, which contains

association with the Kâma

potentially all the Gunas

elements.

(attributes). Mahat is Cosmic

Intelligence, called the "Great

As the lower man is the

Principle".**

combined product of two

aspects: physically, of his

Astral Form, and psycho-

physiologically of Kâma

Manas, he is not looked

upon even as an aspect, but

as an illusion.

* [p. 227] Prâna, on earth at any rate, is thus but a mode of

life, a constant cyclic motion from within outwardly and

back again, an out-breathing and in-breathing of the ONE

LIFE, or Jiva, the synonym of the Absolute and

Unknowable Deity. Prâna is not abstract life, or Jiva, but

its aspect in a world of delusion. In the Theosophist, May

1888, p. 478, Prâna is said to be "one stage finer than the

gross matter of the earth."

The Auric Egg, on account of its nature and manifold

functions, has to be well studied. As Hiranyagarbha, the

Golden Womb or Egg, contains Brahmâ, the collective

symbol of the Seven Universal Forces, so the Auric Egg

contains, and is directly related to, both the divine and the

physical man. In its essence, as said, it is eternal; in its

constant correlations, it is a kind of perpetual motion

machine during the reincarnating progress of the Ego on

this earth.

**[p. 228] Remember that our reincarnating Egos are

called in The Secret Doctrine the Mânasaputras, Sons of

Manas" (or Mahat), Intelligence, Wisdom.

228

... the Egos or Kumâras, incarnating in man, at the end of

the Third Root-Race, are not human Egos of this earth or

plane, but become such only from the moment they

ensouled the animal man, thus endowing him with his

Higher Mind. They are “Breaths” or Principles, called the

Human Soul, or Manas, the Mind. As the teachings say:

“Each is a Pillar of Light. Having chosen its vehicle, it

expanded, surrounding with an Ãkâshic Aura the human

animal, while the Divine (Mânasic) Principle settled within

that human form.”

Ancient Wisdom teaches us, moreover, that from this first

incarnation, the Lunar Pitris, who had made men out of

their Chhâyâs, or Shadows, are absorbed by this auric

essence, and a distinct Astral Form is now produced for

each forthcoming Personality of the reincarnating series of

each Ego.

Thus the Auric Egg, reflecting all the thoughts, words and

deeds of man, is:

( a) The preserver of every Karmic record.

( b) The storehouse of all the good and evil powers of man,

receiving and giving out at his will—nay, at his very

thought—every potentiality which becomes, then and

there, an acting potency: this aura is the mirror in which

sensitives and clairvoyants sense and perceive the real

man, and see him as he is, not as he appears.

( c) As it furnishes man with his Astral Form, around which

the physical entity models itself, first as a fœetus, then as a

child and man, the astral growing apace with the human

being, so it furnishes him during life, if an Adept, with his

Mâyâvic Rûpa, Illusion Body (which is not his Vital Astral

229

Body); and after death, with his Devachanic Entity and

Kâma-Rûpa, or Body of Desire (the Spook).***

***It is erroneous, when speaking of the fifth human

principle, to call it “the Kâma-Rûpa.” It is no Rûpa, or

form at all, except after death, but the Kâmic elements,

animal desires and passions, such as anger, lust, envy,

revenge, etc., etc., the progeny of selfishness and matter.

[Quoted from H.P. Blavatsky's E.S. Instruction,

No. III ( Collected Writings, Vol. XII, pp. 607-608

and Esoteric Papers, pp. 431-433).]

230

Dreams

by

H.P.Blavatsky

[Reprinted from Transactions of

The Blavatsky Lodge of The Theosophical Society]

Edited and Rearranged by

Alice Leighton Cleather

"Animal Soul" only active in Dreams

In ordinary dreams- which ought to be distinguished from

real dreams, and called idle visions - the active "principles"

are Kâma the seat of the personal Ego and of desire, which

is awakened into chaotic activity by the slumbering

reminiscences of the lower Manas, or animal soul (the

Nephesh of the Hebrew Kabalists). It is the ray which

emanates from the Higher Manas or permanent EGO, and

is that "principle" which forms the human mind - in

animals' instinct, for animals also dream. [The word 'dream'

means really "to slumber" - the latter function being called

in Russian dreamatj. -ED ]. This combined action of Kâma

and the "animal soul", however, is purely mechanical. It is

instinct, not reason, which is active in them. During the

sleep of the body they receive and send out mechanically

electric shocks to and from various nerve-centres. The

brain is hardly impressed by them, and memory stores

them, of course, without order or sequence. On

waking,these impressions gradually fade out, as does every

fleeting shadow that has no basic or substantial reality

231

underlying it. The retentive faculty of the brain, however,

may register and preserve them if they are only impressed

strongly enough. But, as a rule, our memory registers only

the fugitive and distorted impressions which the brain

receives at the moment of awakening. This aspect of

"dreams", however, has been sufficiently observed and is

described correctly enough in modern physiological and

biological works, as such human dreams do not differ much

from those of the animals. That which is entirely terra

incognita for Science is the real dreams and experiences of

the higher EGO, which are also called dreams, but ought

not to be so termed, or else the term for the other sleeping

"visions" changed.

Immortal Ego active in real Dreams

The nature and functions of real dreams cannot be

understood unless we admit the existence of an immortal

Ego in mortal man, independent of the physical body; for

the subject becomes quite unintelligible unless we believe -

that which is fact - that during sleep there remains only an

animated form of clay, whose powers of independent

thinking are utterly paralyzed.

But if we admit the existence of a higher or permanent Ego

in us - which Ego must not be confused with what we call

he "Higher Self", we can comprehend that what we often

regards as dreams, generally accepted as idle fancies, are,

in truth, stray pages torn out from the life and experiences

of the inner man, and the dim recollection of which at the

moment of awakening becomes more or less distorted by

our physical memory. The latter catches mechanically a

few impressions of the thoughts, facts witnessed, and deeds

performed by the inner man during its hours of complete

freedom. For our Ego lives its own separate life within its

prison of clay whenever it becomes free from the trammels

232

of matter, i.e. during the sleep of the physical man. This

Ego it is which is the actor, the real man, the true human

self. But the physical man cannot feel or be conscious

during dreams; for the personality, the outer man, with its

brain and thinking apparatus, are paralyzed more or less

completely.

We might well compare the real Ego to a prisoner, and the

physical personality to the gaoler of his prison. If the gaoler

falls asleep, the prisoner escapes, or, at least, passes outside

the walls of his prison. The gaoler is half asleep, and looks

nodding all the time out of a window, through which he can

catch only occasional glimpses of his prisoner, as he would

a kind of shadow moving in front of it. But the gaoler can

neither perceive nor can he know anything of the real

actions - and especially the thoughts - of his charge; for,

during sleep at all events, these do not impress themselves

upon his gaoler. The real Ego does not think as his

evanescent and temporary personality does. During the

waking hours the thoughts and Voice of the Higher Ego do

or do not reach his gaoler - the physical man - for they are

the Voice of his Conscience, but during his sleep they are

absolutely the "Voice in the desert". In the thoughts of the

real man, or the immortal "Individuality", the pictures and

visions of the Past and Future are as the Present; nor are his

thoughts like ours, subjective pictures in our cerebration,

but living acts and deeds, present actualities. They are

realities, even as they were when speech expressed in

sounds did not exist; when thoughts were things, and men

did not need to express them in speeches; for they instantly

realised themselves in action by the power of Kriyâ-Sakti,

that mysterious power which transforms instantaneously

ideas into visible forms, and these were as objective to the

"man" of the early Third Race as objects of sight are now to

us.

233

Thought-Actions of the Ego

The few fragments of those thoughts of the Ego which are

transmitted to our physical memory, which it sometimes

retains, are reflected on the brain of the sleeper, like outside

shadows on the canvas walls of a tent, which the occupier

sees as he wakes. Then the man thinks that he has dreamed

all that, and feels as though he had lived through

something, while in reality it is the thought-actions of the

true Ego which he has dimly perceived. As he becomes

fully awake, his recollections become with every minute

more distorted, and mingle with the images projected from

the physical brain, under the action of the stimulus which

causes the sleeper to awaken. These recollections, by the

power of association, set in motion various trains of ideas.

To the dreamer (the Ego), on his own plane, the things on

that plane are as objective to him as our acts are to us. The

senses of the sleeper received occasional shocks, and are

awakened into mechanical actions; what he hears and sees

are, as has been said, a distorted reflection of the thoughts

of the Ego. The latter is higher spiritual, and is linked very

closely with the higher principles, Buddhi and Atmâ. These

higher principles are entirely inactive on our plane, and the

higher Ego ( Manas) itself is more or less dormant during

the waking of the physical man. This is especially the case

with persons of very materialistic mind. So dormant are the

Spiritual faculties, because the Ego is so trammelled by

matter, that It can hardly give all its attention to the man's

actions, even should the latter commit sins for which that

Ego - when reunited with its lower Manas - will have to

suffer conjointly in the future. It is, as I said, the

impressions projected into the physical man by this Ego

which constitute what we call "conscience"; and in

proportion as the Personality, the lower Soul (or Manas),

unites itself to its higher consciousness, or EGO, does the

234

action of the latter upon the life of mortal man become

more marked.

The "Higher Ego" is the higher Manas illuminated by

Buddhi; the principle of self-consciousness, the "I - am - I",

in short. It is the Kârana-Sarira, the immortal man, which

passes from one incarnation to another.

Real Dreams occasionally impressed on the Brain

Since dreams are in reality the actions of the Ego during

physical sleep, they are, of course, recorded on their own

plane and produce their appropriate effects on this one. But

it must always be remembered that dreams in general, and

as we know them, are simply our waking and hazy

recollections of these facts.

It often happens, indeed, that we have no recollection of

having dreamt at all, but later in the day the remembrance

of the dream will suddenly flash upon us. Of this there are

many causes. It is analogous to what sometimes happens to

every one of us. Often a sensation, a smell, even a casual

noise, or a sound, brings instantaneously to our mind long-

forgotten events, scenes and persons. Something of what

was seen, done, or thought by the "night-performer", the

Ego, impressed itself at that time on the physical brain, but

was not brought into the conscious, waking memory, owing

to some physical condition or obstacle. This impression is

registered on the brain in its appropriate cell or nerve

centre, but owing to some accidental circumstance it "hangs

fire", so to say, till something gives it the needed impulse.

Then the brain slips it off immediately into the conscious

memory of the waking man; for as soon as the conditions

required are supplied, that particular centre starts forthwith

into activity, and does the work which it had to do, but was

hindered at the time from completing.

235

There is a sort of conscious telegraphic communication

going on incessantly, day and night, between the physical

brain and the inner man. The brain is such a complex thing,

both physically and metaphysically, that it is like a tree

whose bark you can remove layer by layer, each layer

being different from all the others, and each having its own

special work, function, and properties. During sleep the

physical memory and imagination are of course passive,

because the dreamer is asleep: his brain is asleep, his

memory is asleep, all his function are dormant and at rest.

It is only when they are stimulated, as I told you, that they

are aroused. Thus the consciousness of the sleeper is not

active, but passive. The inner man, however, the real Ego,

acts independently during the sleep of the body; but it is

doubtful if any of us - unless thoroughly acquainted with

the physiology of occultism - could understand the nature

of its action.

Part played by the Astral Light.

The Astral Light is the "tablet of the memory" of the

animal man; Akâsa that of the spiritual Ego. The dreams of

the Ego, as much as the acts of the physical man, are all

recorded, since both are actions based on causes and

producing results. Our "dreams", being simply the waking

state and actions of the true Self, must be, of course,

recorded somewhere. Read "Karmic Visions" in Lucifer [

Volume II, 1889…. ] and note the description of the real

Ego, sitting as a spectator of the life of the hero and

perhaps something will strike you.

Esoteric Philosophy teaches us that the Astral Light is

simply the dregs of Akâsa or the Universal Ideation in its

metaphysical sense. Though invisible, it is yet, so to speak,

the phosphorescent radiation of the latter, and is the

medium between it and man's thought-faculties. It is these

236

which pollute the Astral Light, and make it what it is - the

storehouse of all human and especially psychic iniquities.

In its primordial genesis, the Astral Light as a radiation is

quite pure, though the lower it descends, approaching our

terrestrial sphere, the more it differentiates, and becomes as

a result impure in its very constitution. But man helps

considerably towards this pollution, and gives it back its

essence far worse than when he received it.

Differentiation in the physical world is infinite. Universal

ideation - or Mahat, if you like it - sends its homogeneous

radiation into the heterogeneous world, and this reaches the

human or personal minds through the Astral Light. Our

minds receive their illumination direct from the Higher

Manas through the Lower, the former being the pure

Emanation of divine Ideation - the Mânasa-Putras which

incarnated in man.

Individual Mânasa or the Kumâras are the direct radiations

of the divine Ideation - "individual" in the sense of later

differentiation, owing to numberless incarnations. In sum

they are the collective aggregation of that Ideation, become

on our plane, or from our point of view, Mahat, as the

Dhyân Chohans are in their aggregate the WORD or

"Logos" in the formation of the World. Were the

Personalities (Lower Manas or the physical minds) to be

inspired and illumined solely by their higher alter Egos

there would be little sin in this world. But they are not; and

getting entangled in the meshes of the Astral Light, they

separate themselves more and more from their parent Egos.

Read and study what Eliphas Lévi says of the Astral Light,

which he calls Satan and the Great Serpent. The Astral

Light has been taken too literally to mean some sort of a

second blue sky. This imaginary space, however, on which

are impressed the countless images of all that ever was, is ,

and will be, is but too sad a reality. It becomes in, and for,

237

man, - it at all psychic, and who is not? - a tempting

Demon, his "evil angel", and the inspirer of all our worst

deeds. It acts on the will of even the sleeping man through

visions impressed upon his slumbering brain (which visions

must not be confused with the "dreams"), and these germs

bear their fruit when he awakes.

Part played by Karma and the Will in Dreams

The will of the outer man, our volition, is of course

dormant and inactive during dreams; but a certain bent can

be given to the slumbering will during its inactivity, and

certain after-results developed by the mutual interaction -

produced almost mechanically - through union between

two or more "principles" into one, so that they will act in

perfect harmony, without any friction or a single false note,

when awake. But this is one of the dodges of "black magic"

and when used for good purposes belongs to the training of

an Occultist. One must be far advanced on the "path" to

have a will which can act consciously during his physical

sleep, or act on the will of another person during the sleep

of the latter, e.g., to control his dreams, and thus control his

actions when awake.

When an adept succeeds in uniting all his "principles" into

one he is a Jivanmukta; he is no more of this earth

virtually, and becomes a Nirvâni,who can go into Samâdhi

at will. Adepts are generally classed by the number of

"principles" they have under their perfect control, for that

which we call Will has its seat in the higher EGO, and the

latter, when it is rid of its sin-laden personality, is divine

and pure.

In India the Hindus - who have preserved in all their purity,

and remembered, the traditions of their forefathers - say

that Karma plays a part in dreams; that every man receives

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he reward or punishment of all his acts, both in the waking

and the dream state. They know that the Self is the real

Ego, and that it lives and acts, though on a different plane.

The external life is a "dream" to this Ego, while the inner

life, or the life on what we cal the dream plane, is the real

life for it. And so the Hindus (the profane, of course) say

that Karma is generous, and rewards he real man in dreams

as well as it does the false personality in physical life.

The physical animal man is as little responsible as dog or a

mouse. For the bodily form, all is over with the death of the

body. But the real SELF, that which emanated its own

shadow, or the lower thinking personality, that enacted and

pulled the wires during the life of the physical automaton,

will have to suffer conjointly with its factotum and alter

ego in its next incarnation.

Higher and Lower Manas are one - and yet they are not -

and that is the great mystery. The Higher Manas of EGO is

essentially divine, and therefore pure; no stain can pollute

it, as no punishment can reach it, per se; the more so since

it is innocent of, and takes no part in, the deliberate

transactions of its Lower Ego. Yet, by the very fact that,

though dual, and during life the higher is distinct form the

Lower, "the Father and Son" are one; and because that, in

reuniting with the parent Ego, the Lower Soul fastens upon

and impresses upon it all its bad as well as good actions;

both have to suffer: the Higher Ego, though innocent and

without blemish, has to bear the punishment of the

misdeeds committed by the lower Self together with it in

their future incarnation. The whole doctrine of atonement is

built upon this old esoteric tenet; for the Higher Ego is the

anti-type of that which is on this earth the type, namely, the

personality. It is, for those who understand it, the old Vedic

story of Visvakarman over again, practically demonstrated .

Visvakarman, the all-seeing Father-God, who is beyond the

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comprehension of mortals, sends a son of Bhuvana, the

holy Spirit, by sacrificing himself to himself, to save the

worlds. The mystic name of the "Higher Ego" is, in the

Indian philosophy, Kshetrajna, or "embodied Spirit", that

which knows or informs kshetra, "the body". Etymologize

the name, and you will find in it the term aja, "first-born",

and also the "lamb". All this is very suggestive, and

volumes might be written upon the pre-genetic and post-

genetic development of type and anti-type - of Christ-

Kshetrajan, the "God-Man", the First-born, symbolized as

the "lamb" The Secret Doctrine shows that the Mânasa-

Putras, or incarnating EGOS, have taken upon themselves,

voluntarily and knowingly, the burden of all the future sins

of their future personalities. Thence it is easy to see that it

is neither Mr. A. nor Mr. B., nor any of the personalities

that periodically clothe the self-sacrificing EGO, which are

the real Sufferers, but verily the innocent Christos within

us. Hence the mystic Hindus say that the Eternal Self, or

the Ego (the one in three and three in one), is the

"Charioteer" or driver; the personalities are the temporary

and evanescent passengers; while the horses are the animal

passions of man. It is, then, true to say that when we remain

deaf to the Voice of our Conscience, we crucify the

Christos within us. But let us return to dreams.

The only God is in Man.

In the case of persons who have truly prophetic dreams, it

is because their physical brains and memory are in closer

relation and sympathy with their"Higher Ego" than in the

generality of men. The Ego-Self has more facilities for

impressing upon the physical shell and memory that which

is of importance to such persons than it has in the case of

other less gifted persons. Remember that the only God man

comes in contact with is his own God, called Spirit, Soul

and Mind, or Consciousness, and these three are one.

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But there are weeds that must be destroyed in order that a

plant may grow. We must die, said St.Paul, that we may

live again. It is through destruction that we may improve,

and the three powers, the preserving, the creating and the

destroying, are only so many aspects of the divine spark

within man.

No advances Adept dreams. An adept is one who has

obtained mastery over his four lower principles, including

his body, and does not, therefore, let flesh have its own

way. He simply paralyzes his lower Self during sleep, and

becomes perfectly free. A dream, as we understand it, is an

illusion. Shall an Adept, then, dream when he has rid

himself of every other illusion? INnhis sleep he simply

lives on another and more real plane.

There is no man in the world, so far as I am aware, who has

never dreamed. All dream more or less; only with most,

dreams vanish suddenly upon waking. This depends on the

more or less receptive condition of the brain ganglia.

Unspiritual men, and those who do not exercise their

imaginative faculties, or those whom manual labour has

exhausted, so that the ganglia do not act even mechanically

during rest, dream rarely, if ever, with any coherence.

Sleep and Dream States

The dream state is common not only to all men, but also to

all animals, of course,from the highest mammal to the

smallest birds, and even insects. Every being endowed with

a physical brain, or organs approximating thereto, must

dream. Every animal, large or small, has, more or less,

physical senses; and though these senses are dulled during

sleep, memory will still, so to say, act mechanically,

reproducing past sensations. That dogs and horses and

cattle dream we all know, and so also do canaries, but such

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dreams are, I think, merely physiological. Like the last

embers of a dying fire, with its spasmodic flare and

occasional flames, so acts the brain in falling asleep.

Dreams are not, as Dryden says, "interludes which fancy

makes", for such can only refer to physiological dreams

provoked by indigestion, or some idea or event which has

impressed itself upon the active brain during waking hours.

The process of going to sleep is partially explained by

Physiology. It is said by Occultism to be the periodical and

regulated exhaustion of the nervous centres, and especially

of the sensory ganglia of the brain,which refuse to act any

longer on this plane, and if they would not become unfit for

work, are compelled to recuperate their strength on another

plane or Upâdhi. first comes the Svapna, or dreaming state,

and this leads to that of Sushupti. Not it must be

remembered that our senses are all dual, and act according

to the plane of consciousness on which the thinking entity

energises. Physical sleep affords the greatest facility for its

action on the various planes; at the same time it is a

necessity, in order that the senses may recuperate and

obtain a new lease of life for the Jagrata, or waking state,

from the Svapana and Sushupti. According to Râja Yoga,

Turya is the highest state. As a man exhausted by one state

of the life-fluid seeks another; as, for example, when

exhausted by the hot air he refreshes himself with cool

water; so sleep is the shady nook in the sunlit valley of life.

Sleep is a sign that waking life has become too strong for

the physical organism, and that the force of the life current

must be broken by changing the waking for the sleeping

state. Ask a good clairvoyant to describe the aura of a

person just refreshed by sleep, and that of another just

before going to sleep. The former will be seen bathed in

rhythmical vibrations of life currents - golden, blue, and

rosy; these are the electrical waves of Life. The latter is, as

it were, in a mist of intense golden-orange hue, composed

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of atoms whirling at an almost incredible spasmodic

rapidity, showing that the person begins to be too strongly

saturated with Life; the life essence is too strong for his

physical organs, and he must seek relief in the shadowy

side of that essence, which side is the dream element, or

physical sleep, one of the states of consciousness.

The definition of "a dream" depends upon the meaning of

the term. You may "dream", or, as we say, sleep visions,

awake or asleep. If the Astral Light is collected in a cup or

metal vessel by willpower, and the eyes fixed on some

point in it with a strong will to see, a waking vision, or

"dream" is the result, if the person is at all sensitive. The

reflections in the Astral Light are seen better with closed

eyes, and, in sleep, still more distinctly. From a lucid state,

vision becomes translucid; from normal organic

consciousness it rises to a transcendental state of

consciousness.

There are many kinds of dreams, as we all know. Leaving

the "digestion dream" aside, there are brain dreams and

memory dreams, mechanical and conscious visions.

Dreams of warning and premonition require the active co-

operation of the inner Ego. They are also often due to the

conscious or unconscious co-operation of the brains of two

living persons or of their two Egos.

It is generally the physical brain of the personal Ego which

dreams; being the seat of memory, it radiates and throws

off sparks like the dying embers of a fire. The memory of

the sleeper is like an Aeolian seven-stringed harp; and his

state of mind may be compared to the wind that sweeps

over the chords. The corresponding string of the the harp

will respond to that one of the seven states of mental

activity in which the sleeper was before falling asleep. If it

is a gentle breeze the harp will be affected but little; if a

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hurricane, the vibrations will be proportionately powerful.

If the personal Ego is in touch with its higher principles and

the veils of the higher planes are drawn aside, all is well; if

on the contrary it is of a materialistic animal nature, there

will probably be no dreams; or if the memory by chance

catch the breath of a "wind" from a higher plane, seeing

that it will be impressed through the sensory ganglia of the

cerebellum, and not by the direct agency of the spiritual

Ego, it will receive pictures and sounds so distorted and

inharmonious that even a Devachanic vision would appear

a nightmare or grotesque caricature. Therefore there is no

simple answer to the question: "What is it that dreams?" for

it depends entirely on each individual what principle will

be the chief motor in dreams, and whether they will be

remembered or forgotten.

Objectivity and Subjectivity in Dreams

If the apparent objectivity in a dream is admitted to be only

apparent, then of course the dream is subjective. The

question is to whom or what are the pictures or

representations in dreams either objective or subjective? To

the physical man, the dreamer, all he sees with his eyes

shut, and in or through his mind, is of course subjective.

But to the Seer within the physical dreamer, that Seer

himself being subjective to our material senses, all he sees

is as objective as he is himself to himself and to others like

himself. Materialists will probably laugh, and say that we

make of a man a whole family of entities, but this is not so.

Occultism teaches that physical man is one, but the

thinking man septenary, thinking, acting, feeling, and living

on seven different states of being or planes of

consciousness, and that for all these states and planes the

permanent Ego (not the false personality) has a distinct set

of senses.

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Planes of Consciousness in Dreams

But unless you are an Adept or a highly trained Chela,

thoroughly acquainted with these different states of being

(or planes of consciousness), the distinct set of senses for

each state cannot be distinguished. Science, such as

biology, physiology and even psychology (of the

Maudsley, Bain, and Herbert Spencer schools) do not touch

on this subject. Science teaches us about the phenomena of

volition, sensation, intellect, and instinct, and says that

these are all manifested through the nervous centres the

most important of which is our brain. She will speak of the

peculiar agent or substance through which these

phenomena take place as the vascular and fibrous tissues,

and explain their relation to one another, dividing the

ganglionic centres into motor, sensory and sympathetic, but

will never breathe one word of the mysterious agency of

intellect itself, or of the mind and its functions….

Now, it frequently happens that we are conscious and know

that we are dreaming; this a very good proof that man is a

multiple being on the thought plane; so that not only is the

Ego, or thinking man, Proteus, a multiform, ever-changing

entity, but he is also, so to speak, capable of separating

himself on the mind or dream plane into two or more

entities; and on the plane of illusion which follows us to the

threshold of Nirvâna, he is like Ain-Soph talking to Ain-

Soph, holding a dialogue with himself and speaking

through, about, and to himself. And this is the mystery of

the inscrutable Deity in the Zohar, as in the Hindu

philosophies; it is the same in the Kabbala, Purânas,

Vedantic metaphysics, or even in the so-called Christian

mystery of the Godhead and Trinity. Man is the microcosm

of the macrocosm: the god on earth is built on the pattern of

the god in nature. But the universal consciousness of the

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real Ego transcends a million fold the self-consciousness of

the personal or false Ego.

What is termed "unconscious cerebration" during sleep is a

conscious operation of the Ego, the result of which only, is

impressed on the ordinary consciousness.

Barriers between the Planes of Consciousness.

The explanation of the dream experience in which the

dreamer seems to be perpetually striving after something,

but never attaining it, is that the physical self and its

memory are shut out of the possibility of knowing what the

real Ego does. The dreamer only catches faint glimpses of

the doings of the Ego, whose actions produce the so-called

dream on the physical man, but is unable to follow it

consecutively. A delirious patient, on recovery,bears the

same relation to the nurse who watched and tended him in

his illness as the physical man to his real Ego. The Ego acts

as consciously within and without him as the nurse acts in

tending and watching over the sick man. But neither the

patient after leaving his sick bed, nor the dreamer on

awaking, will be able to remember anything except in

snatches and glimpses.

Sleep and Death

There is an analogy between sleep and death but a very

great difference, because in sleep there is a connection,

weak though it may be, between the lower an higher mind

of man, and the latter is more or less reflected into the

former, however much its rays may be distorted. But once

the body is dead, the body of illusion, Mayâvi-Rupa,

becomes Kâma-Rûpa, or the animal soul, and is left to its

own devices. Therefore,there is as much difference

between the spooks and the man as the is between a gross

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material, animal, but sober mortal, and a man incapably

drunk and unable to distinguish the most prominent

surroundings; between a person shut up in a perfectly dark

room and one in a room lighted, however imperfectly,by

some light or other.

The lower principles are like wild beasts, and the higher

Manas is the rational man who tames or subdues them

more or less successfully. But once the animal gets free

from the master who held it in subjection; no sooner has it

ceased to hear his voice and see him than it starts off again

to the jungle and its ancient den. It takes,however, some

time for an animal to return to its original and natural state,

but these lower principle or "spook" return instantly, and no

sooner has the higher Triad entered the devachanic state

than the lower Duad re-becomes that which it was from the

beginning, a principle endued with purely animal instinct,

made happier still by the great change.

The "Wraith": Its Evocation.

During sleep and dream the condition of the Linga Sarira,

or plastic body, is to sleep with its body unless projected by

some powerful desire generated in the higher Manas. In

dreams it plays no active part, but on the contrary is

entirely passive, being the involuntarily half-sleepy witness

of the experiences through which the higher principles are

passing. Sometimes this projected form can be seen, as in

cases of illness or very strong passion on the part of the

person seen or the person who sees; the possibility is

mutual. A sick person especially just before death, is very

likely to see in dream, or vision, those whom he loves and

is continually thinking of, and so also is a person awake,

but intensely thinking of a person who is asleep at the time.

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In Black Magic it is no rare thing to evoke the "spirit" of a

sleeping person; the sorcerer may then learn from the

apparition any secret he chooses, and the sleeper be quite

ignorant of what is occurring. Under such circumstances

that which appears is the Mayâvîvi-Rûpa; but there is

always a danger that the memory of the living man will

preserve the recollections of the evocation and remember it

as a vivid dream. If it is not, however, at a great distance,

the Double or Linga Sarîra may be evoked, but this can

neither speak nor give information, and there is always the

possibility of the sleeper being killed through this forced

separation. Many sudden deaths in sleep have thus

occurred, and the world has been no wiser.

Mediumship dangerous

The dreamer of an entity in Kâma-Loka would probably

bring upon himself a nightmare, or would run the risk of

becoming "possessed" by the "spook" so attracted, if he

happened to be a medium, or one who had made himself so

passive during his waking hours that even his higher Self is

now unable to protect him. This is why the mediumistic

state of passivity is so dangerous, and in time renders the

Higher Self entirely helpless to aid or even warn the

sleeping or entranced person. Passivity paralyzes the

connection between the lower and higher principles. It is

very rare to find instances of mediums who, while

remaining passive at will, for the purpose of

communicating with some higher Intelligence, some

extraneous spirit (not disembodied), will yet preserve

sufficiently their personal will so as not to break off all

connection with the higher Self.

Very different is the case of a dreamer "en rapport" with an

entity in Devachan; for no Devachanî can descend into our

plane; it is for us or rather our inner Self - to ascend to his.

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This can only be done during sleep by a dream or vision, or

in trance.

The "sleep" of a drunkard is not real sleep, but heavy

stupor; no physical rest, but worse than sleeplessness, and

kills the drunkard as quickly. During such stupor as also

during the waking drunken state, everything turns and

whirls round in the brain, producing in the imagination and

fancy horrid and grotesque shapes in continual motion and

convolutions.

A nightmare is physiological and arises from oppression

and difficulty in breathing; and difficulty in breathing will

always create such a feeling of oppression and produce a

sensation of impending calamity. In the case of the dreams

of consumptives, such are often pleasant, because the

consumptive grows daily freer from his material body, and

more clairvoyant in proportion. As death approaches,the

body wastes away and ceases to be an impediment or

barrier between the brain of the physical man and his

Higher Self.

Dreaming should be cultivated, for it is by cultivating the

power of what is called "dreaming" that clairvoyance is

developed.

Interpretation of Dreams

Interpretations of dreams such, for instance, as are given in

dream books, are useless. Every dreaming Ego differs from

every other, as our physical bodies do. The only means of

interpreting dreams is the clairvoyant faculty and the

spiritual intuition of the "interpreter". If everything in the

universe has seven keys to its symbolism on the physical

plane, how many may it not have on higher planes?

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Classifications of Dreams

Dreams can, however, be classified. We may roughly

divide them into seven classes, and subdivide these in turn.

Thus, we would divide them into: -



1- Prophetic dreams. These are impressed on our

memory by the Higher Self, and are generally plain

and clear: either a voice heard or the coming even

foreseen.



2- Allegorical dreams, or hazy glimpses of realities

caught by the brain and distorted by our fancy.

These are generally only half true.



3- Dreams sent by Adepts, good or bad, by

mesmerizers, or by the thoughts of very powerful

minds bent on making us do their will



4- Retrospective; dreams of events belonging to

past incarnations.



5- Warning dreams for others who are unable to be

impressed themselves.



6- Confused dreams, the causes of which have been

discussed above.



7- Dreams which are mere fancies and chaotic

pictures, owing to digestion, some mental trouble or

suchlike external cause.

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Psychic versus

Initiate Visions

& Knowledge

16 Excerpts from the Writings of

H.P. Blavatsky & the Masters K.H. & M.

Excerpt 1

Emanuel Swedenborg's

Exuberant Fancy

Writing about Emanuel Swedenborg, "the great Swedish

Theosophist," H.P. Blavatsky comments that he "claimed to

pass at will into that state when the Inner Self frees itself

entirely from every physical sense, and lives and breathes

in a world where every secret of Nature is an open book to

the Soul-eye."

But she adds:

"Unless one obtains exact information and the right

method, one's visions, however correct and true in Soul-

life, will ever fail to get photographed in our human

memory, and certain cells of the brain are sure to play

havoc with our remembrances." The Secret Doctrine, 1897, Vol.

III, p. 425

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Elsewhere, Madame Blavatsky states that Swedenborg's

"clairvoyant powers . . . were very remarkable; but they did

not go beyond this plane of matter; all that he says of

subjective worlds and spiritual beings is evidently far more

the outcome of his exuberant fancy, than of his spiritual

insight. . . ." The Theosophical Glossary, entry on "Swedenborg"

H.P. Blavatsky gives more information on this topic in one

of her Esoteric Instructions:

"Remember that with our physical senses alone at our

command none of us can hope to see beyond gross matter.

We can do so only through one or another of our seven

spiritual senses, if these are trained, or if one is a born

seer. Even with this capacity and when seeing in the astral

light, unless one is an Adept, ignorance of the whole truth

can only lead the most honest and sincere clairvoyant (as

witness Swedenborg and several others) to mistake the

denizens of such spheres, of which he may occasionally get

a glimpse, for God or Angels...." E.S. Instruction No. I, 1890

ed., p. 17

Elsewhere Madame Blavatsky wrote:

". . . We find in the romances as in all the so-called

scientific fictions and spiritistic revelations from moon,

stars, and planets, merely fresh combinations or

modifications of the men and things, the passions and

forms of life with which we are familiar, when even on the

other planets of our own system nature and life are entirely

different from ours. Swedenborg was pre-eminent in

inculcating such an erroneous belief. . . ."

"...For even great adepts (those initiated of course), trained

seers though they are, can claim thorough acquaintance

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with the nature and appearance of planets and their

inhabitants belonging to our solar system only. They know

that almost all the planetary worlds are inhabited, but can

have access to — even in spirit — only those of our

system; and they are also aware how difficult it is, even for

them, to put themselves into full rapport even with the

planes of consciousness within our system, but differing

from the states of consciousness possible on this globe. . . ."

"...Many are the romances and tales, some purely fanciful,

others bristling with scientific knowledge, which have

attempted to imagine and describe life on other globes. But

one and all, they give but some distorted copy of the drama

of life around us. . . . So strong is this tendency that even

great natural, though non-initiated seers, when untrained,

fall a victim to it; witness Swedenborg, who goes so far as

to dress the inhabitants of Mercury, whom he meets with in

the spirit-world, in clothes such as are worn in Europe...."

The Secret Doctrine, Vol. II, p. 701-702

Excerpt 2

Every Thought of Man

". . . Every thought of man upon being evolved passes into

the inner world and becomes an active entity by associating

itself - coalescing, we might term it - with an elemental;

that is to say with one of the semi-intelligent forces of the

kingdoms. It survives as an active intelligence, a creature of

the mind's begetting, for a longer or shorter period

proportionate with the original intensity of the cerebral

action which generated it. Thus, a good thought is

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perpetuated as an active beneficent power; an evil one as a

maleficent demon."

'And so man is continually peopling his current in space

with a world of his own, crowded with the offsprings of his

fancies, desires, impulses, and passions. . . ."

Master Koot Hoomi

Letter to A.O. Hume

Excerpt 3

Foreign Influences & Living Entities

"Faith in the Gods and God, and other superstitions attracts

millions of foreign influences, living entities and powerful

agents [elementals] around [the devotees of various

religions]. . . .The unprogressed Planetaries [elementals]. . .

delight in personating gods and sometimes well known

characters who have lived on earth."

"There are Dhyan-Chohans and 'Chohans of Darkness,' not

what they term devils but imperfect 'Intelligences' who

have never been born on this or any other earth or sphere

no more than the 'Dhyan Chohans' have and who will never

belong to the 'builders of the Universe,' the pure Planetary

Intelligences, who preside at every Manvantara while the

Dark Chohans preside at the Pralayas. . . . "

"As all in this universe is contrast . . . so the light of the

Dhyan Chohans and their pure intelligence is contrasted by

the 'Ma-Mo Chohans' — and their destructive intelligence.

These are the gods the Hindus and Christians and

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Mahomed and all others of bigoted religions and sects

worship. . . ."

Master Morya

The Mahatma Letters, 2nd ed., Letter 134

Excerpt 4

They Have Disturbed But Bats....

"Vainly do your modern seers and their prophetesses, creep

into every cleft and crevice without outlet or continuity

they chance to see; and still more vainly, when once within

do they lift up their voices and loudly cry: 'Eureka! We

have gotten a Revelation from the Lord!' - - for verily have

they nothing of the kind. They have disturbed but bats

[elementals, unprogressed Planetaries?], less blind than

their intruders; who, feeling them flying about, mistake

them as often for angels — as they too, have wings! Doubt

not, my friend: it is but from the very top of those

'adamantine rocks' of ours, not at their foot, that one is ever

enabled to perceive the whole Truth, by embracing the

whole limitless horizon...."

Master Koot Hoomi

The Mahatma Letters, 2nd ed., Letter 48

255

Excerpt 5

Since Truth is One....

". . . You have heard of and read about a good many Seers,

in the past and present centuries, such as Swedenborg,

Boehme, and others. Not one among the number but

thoroughly honest, sincere, and as intelligent, as well

educated; aye, even learned. Each of them in addition to

these qualities, has or had . . . a 'Guardian' and a Revelator

— under whatever 'mystery' and 'mystic name' — whose

mission it is — or has been to spin out to his spiritual ward

— a new system embracing all the details of the world of

Spirit. Tell me, my friend, do you know of two that agree?

And why, since truth is one, and that putting entirely the

question of discrepancies in details aside — we do not find

them agreeing even upon the most vital problems — those

that have either 'to be, or not to be' — and of which there

can be no two solutions?..."

Master Koot Hoomi

The Mahatma Letters, 2nd ed., Letter 48

Excerpt 6

Stainton Moses & His

Spirit "Guide" Imperator

W. Stainton Moses, a "seer" and medium of the 1880s,

wrote about his spirit "guide" Imperator:

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". . . my inner spirit-sense is opened. Only yesterday . . .

Imper[ator] . . . was clearly visible and audible to me...."

To this comment by Stainton Moses [S.M.], Master Koot

Hoomi wrote:

". . . So is Jesus and John the Baptist [clearly visible and

audible] to Edward Maitland; [who is] as true and as honest

and sincere as S.M. . . . And does not E. Maitland see

Hermes the first and second and Elijah, etc."

"Finally does not Mrs. [Anna] Kingsford feel as sure as

S.M. with regard to ... [Imperator] that she saw and

conversed with God!! . . . And who purer or more truthful

than that woman or Maitland!"

"Mystery, mystery will you exclaim. IGNORANCE we

answer; the creation of that we believe in and want to see. .

. . " The Mahatma Letters, 2nd ed., Letter 90.

Excerpt 7

Rai Salig Ram: Absorbed in Misguided,

Misdirected Mysticism

"[Rai Salig Ram is] — a truly good man — yet a devotee of

another error. Not his guru's voice — his own. The voice of

a pure, unselfish, earnest soul, absorbed in misguided,

misdirected mysticism. Add to it a chronic disorder in that

portion of the brain which responds to clear vision and the

secret is soon told: that disorder was developed by forced

visions; by hatha yog and prolonged asceticism. S. Ram is

the chief medium and at same time the principal magnetic

257

factor, who spreads his disease by infection —

unconsciously to himself; who innoculates with his vision

all the other disciples."

"There is one general law of vision (physical and mental or

spiritual) but there is a qualifying special law proving that

all vision must be determined by the quality or grade of

man's spirit and soul, and also by the ability to translate

divers qualities of waves of astral light into consciousness.

There is but one general law of life, but innumerable laws

qualify and determine the myriads of forms perceived and

of sounds heard. There are those who are willingly and

others who are unwillingly — blind. Mediums belong to

the former, sensitives to the latter."

"Unless regularly initiated and trained — concerning the

spiritual insight of things and the supposed revelations

made unto man in all ages from Socrates down to

Swedenborg . . . no self-tutored seer or clairaudient ever

saw or heard quite correctly."

". . .[Rai Salig Ram and the other disciples] say and affirm

that the one and only God of the Universe was incarnated

in their [deceased] guru, and were such an individual to

exist he would certainly be higher than any 'planetary'

[spirit]. But they are idolators. . . . "

"Their guru was no initiate only a man of extraordinary

purity of life and powers of endurance. He had never

consented to give up his notions of a personal god and even

gods. . . . He was born an orthodox Hindu and died a self-

reformed Hindu. . . . with no ambition to taint his bright

soul. Many of us have regretted his self-delusion. . . ."

258

Master Morya

The Mahatma Letters, 2nd ed., Letter 40

Excerpt 8

Visions of Living Psychics & Revelations

of Living Mediums

"Our Correspondent seems to have been misled as to the

state of consciousness which entities experience in Kama-

loka. He seems to have formed his conceptions on the

visions of living psychics and the revelations of living

mediums. But all conclusions drawn from such data are

vitiated by the fact, that a living organism intervenes

between the observer and the Kama-loka state per se. There

can be no conscious meeting in Kama-loka, hence no grief.

.

.

."

"In dealing with the dicta of psychics and mediums, it must

always be remembered that they translate, automatically

and unconsciously, their experiences on any plane of

consciousness, into the language and experience of our

normal physical plane. And this confusion can only be

avoided by the special study-training of occultism, which

teaches how to trace and guide the passage of impressions

from one plane to another and fix them on the memory...."

H.P. Blavatsky

Collected Writings, Vol. IX, 163

259

Excerpt 9

Your Vivid Creative Fancy Evokes

Illusive Gurus & Chelas

"You cannot acquire psychic power until the causes of

psychic debility are removed. . . . You have scarcely

learned the elements of self-control in psychism. . . . Your

vivid creative fancy [imagination] evokes illusive Gurus

and chelas, and puts into their mouths words coined the

instant before in the mint of your mind, unknown to

yourself. The false appears as real, as the true, and you

have no exact method of detection, since you are yet prone

to force your communications to agree with your

preconceptions...."

Master Koot Hoot

Mrs. Holloway and the Mahatmas, Letter 17

Excerpt 10

Contradictory Views of Three Mystics

"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

260

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...."

Master Koot Hoomi

The Mahatma Letters, 2nd ed., Letter 9

Excerpt 11

Hallucinations & Visions

"[Hallucination is a] . . . state produced sometimes by

physiological disorders, sometimes by mediumship, and at

others by drunkenness. But the cause that produces the

visions has to be sought deeper than physiology. All such

visions, especially when produced through mediumship, are

preceded by a relaxation of the nervous system, in variably

generating an abnormal magnetic condition which attracts

to the sufferer waves of astral light. It is the latter that

furnishes the various hallucinations. These, however, are

not always what physicians would make them, empty, and

unreal dreams. No one can see that which does not

exist—i.e., which is not impressed—in or on the astral

waves. A Seer may, however, perceive objects and scenes

(whether past, present, or future) which have no relation

whatever to himself, and also perceive several things

entirely disconnected with each other at one and the same

time, thus producing the most grotesque and absurd

combinations."

261

"Both drunkard and Seer, medium and Adept, see their

respective visions in the Astral Light; but while the

drunkard, the madman, and the untrained medium, or one

suffering from brain-fever, see, because they cannot help it,

and evoke the jumbled visions unconsciously to

themselves, the Adept and the trained Seer have the choice

and the control of such visions. They know where to fix

their gaze, how to steady the scenes they want to observe,

and how to see beyond the upper outward layers of the

Astral Light. With the former such glimpses into the waves

are hallucinations: with the latter they become the faithful

reproduction of what actually has been, is, or will be,

taking place. The glimpses at random caught by the

medium, and his flickering visions in the deceptive light,

are transformed under the guiding will of the Adept and

Seer into steady pictures, the truthful representations of that

which he wills to come within the focus of his perception."

H.P. Blavatsky

The Theosophical Glossary, entry on "Hallucination"

Excerpt 12

Anna Kingsford Not an Initiate

"No doubt, Mrs. [Anna] Kingsford, the gifted author of The

Perfect Way, is the most competent person in all Europe —

I say it advisedly and unhesitatingly — to reveal the hidden

mysteries of real Christianity. But, no more than Mr.

Sinnett is she an initiate, and cannot, therefore, know

anything about a doctrine, the real and correct meaning of

which no amount of natural seership can reveal, as it lies

262

altogether beyond the regions accessible to untrained seers.

If revealed, its secrets would, for long years, remain utterly

incomprehensible even to the highest physical sciences."

"I hope, this may not be construed into a desire of claiming

any great knowledge for myself; for I certainly do not

possess it. All that I seek to establish is, that such secrets do

exist, and that, outside of the initiates, no one is competent

to prove, much less to disprove, the [Theosophical]

doctrines now given out through Mr. Sinnett [in his book

Esoteric Buddhism]...."

H.P. Blavatsky

Collected Writings, Vol. VI, pp. 132-133

Excerpt 13

Two Kinds of Seership

"There are two kinds of seership — that of the soul and that

of the spirit. The seership of the ancient Pythoness, or of

the modern mesmerized subject, vary but in the artificial

modes adopted to induce the state of clairvoyance. But, as

the visions of both depend upon the greater or less

acuteness of the senses of the astral body, they differ very

widely from the perfect, omniscient spiritual state; for, at

best, the subject can get but glimpses of truth, through the

veil which physical nature interposes. The astral principle,

or mind . . . is the sentient soul, inseparable from our

physical brain, which it holds in subjection, and is in its

turn equally trammelled by it."

263

"This is the ego, the intellectual life-principle of man, his

conscious entity. While it is yet within the material body,

the clearness and correctness of its spiritual visions depend

on its more or less intimate relation with its higher

Principle. When this relation is such as to allow the most

ethereal portions of the soul- essence to act independently

of its grosser particles and of the brain, it can unerringly

comprehend what it sees; then only is it the pure, rational,

supersentient soul. That state is known in India as the

Samaddi. . . .When the body is in the state of dharana — a

total catalepsy of the physical frame — the soul of the

clairvoyant may liberate itself, and perceive things

subjectively. And yet, as the sentient principle of the brain

is alive and active, these pictures of the past, present, and

future will be tinctured with the terrestrial perceptions of

the objective world; the physical memory and fancy will be

in the way of clear vision."

"But the seer-adept knows how to suspend the mechanical

action of the brain. His visions will be as clear as truth

itself, uncolored and undistorted, whereas, the clairvoyant,

unable to control the vibrations of the astral waves, will

perceive but more or less broken images through the

medium of the brain. The seer can never take flickering

shadows for realities, for his memory being as completely

subjected to his will as the rest of the body, he receives

impressions directly from his spirit. Between his subjective

and objective selves there are no obstructive mediums. This

is the real spiritual seership, in which, according to an

expression of Plato, soul is raised above all inferior good.

When we reach 'that which is supreme, which is simple,

pure, and unchangeable, without form, color, or human

qualities: the God — our Nous.'"

264

"This is the state which such seers as Plotinus and

Apollonius termed the 'Union to the Deity'. . . but this state

is as far above modern clairvoyance as the stars above

glow-worms. Plotinus, as is well known, was a clairvoyant-

seer during his whole and daily life; and yet, he had been

united to his God but six times during the sixty-six years of

his existence, as he himself confessed to Porphyry...."

H.P. Blavatsky

Isis Unveiled, Vol. II, 590-591

Excerpt 14

The Highest Initiate Goes to Probe the

Secrets of Being

"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...."

Master Koot Hoomi

The Mahatma Letters, 2nd ed., Letter 22

265

Excerpt 15

Many Seers Subject to

the Delusions of Isolation

"From Swedenborg onwards there have been many seers

who profess to gather their knowledge of other worlds from

actual observation, but such persons are isolated, and

subject to the delusions of isolation. Any intelligent man

will have an intuitive perception of this, expressing itself in

a reluctance on his part to surrender himself entirely to the

assurances of any such clairvoyants. But in the case of

regularly initiated seers it must be remembered that we are

dealing with a long — an extraordinarily long — series of

persons who, warned of the confusing circumstances into

which they pass when their spiritual perceptions are trained

to range beyond material limits, are so enabled to penetrate

to the actual realities of things, and who constitute a vast

organized body of seers, who check each other's

conclusions, test each other's discoveries and formulate

their visions into a science of spirit as precise and entirely

trustworthy as, in their humble way, are the conclusions, as

far as they go, of any branch of physical science. Such

initiates are in the position, as regards spiritual knowledge,

that the regularly taught professor of a great university is

in, as regards literary knowledge, and anyone can

appreciate the superior claims of instruction which might

be received from him, as compared with the crude and

imperfect instruction which might be offered by the merely

self- taught man. The initiate's speculations, in fact, are not

spun at all; they are laid out before him by the accumulated

wisdom of ages, and he has merely followed, verified and

assimilated them...."

266

H.P. Blavatsky

"Spiritualism And Occult Truth", The Theosophist, Vol. III, February,

1882

Excerpt 16

No Vision of One Adept Was Accepted

Till It Was Checked & Confirmed

"The Secret Doctrine is the accumulated Wisdom of the

Ages, and its cosmogony alone is the most stupendous and

elaborate system....The facts...have actually occupied

countless generations of initiated seers and prophets to

marshal, to set down and explain....The flashing gaze of

those seers has penetrated into the very kernel of matter,

and

recorded

the

soul

of

things

there...."

"...The [Theosophical-Esoteric] system...is no fancy of one

or several isolated individuals....It is the uninterrupted

record covering thousands of generations of Seers whose

respective experiences were made to test and to verify ...the

teachings of higher and exalted beings, who watched over

the childhood of Humanity...."

"For long ages, the 'Wise Men' of the Fifth Race...had

passed their lives...checking, testing, and verifying in every

department of nature the traditions of old by the

independent visions of great adepts; i.e., men who have

developed and perfected their physical, mental, psychic,

and spiritual organisations to the utmost possible degree."

267

"No vision of one adept was accepted till it was checked

and confirmed by the visions — so obtained as to stand as

independent evidence — of other adepts, and by centuries

of experiences...."

H.P. Blavatsky

The Secret Doctrine, Vol. I, pp. 272-273

268

At the Solemn Moment of

Death: Dying & Soon After

A Collation from the Writings of

H.P. Blavatsky & the Mahatmas

At the solemn moment of death every man, even when

death is sudden, sees the whole of his past life marshalled

before him, in its minutest details. For one short instant the

personal becomes one with the individual and all-knowing

Ego. But this instant is enough to show him the whole

chain of causes which have been at work during his life. He

sees and now understands himself as he is, unadorned by

flattery or self-deception. He reads his life, remaining as a

spectator looking down into the arena he is quitting; he

feels and knows the justice of all the suffering that has

overtaken him. [Key to Theosophy, p. 162 (1889 ed.)]

That flash of memory which is traditionally supposed to

show a drowning man every long-forgotten scene of his

mortal life - as the landscape is revealed to the traveller by

intermittent flashes of lightning - is simply the sudden

glimpse which the struggling soul gets into the silent

galleries where his history is depicted in imperishable

colours. [Isis Unveiled, Vol. I, p. 179 (1877 ed.)]

It is a widely spread belief among all the Hindus that a

person's future pre-natal state and birth are moulded by the

last desire he may have at the time of death. But this last

desire, they say, necessarily hinges on to the shape which

the person may have given to his desires, passions etc.,

269

during his past life. It is for this very reason, viz. - that our

last desire may not be unfavourable to our future progress -

that we have to watch our actions and control our passions

and desires throughout our whole earthly career. [The Mahatma

Letters, p. 167 (3rd. ed.)]

...The experience of dying men - by drowning and other

accidents - brought back to life, has corroborated our

doctrine in almost every case. The thoughts on which the

mind may be engaged at the last moment necessarily hinge

on to the predominant character of its past life. Such

thoughts are involuntary and we have no more control over

them than we would over the eye's retina to prevent it

perceiving that colour which affects it most. At the last

moment, the whole life is reflected in our memory and

emerges from all the forgotten nooks and corners picture

after picture, one event after the other. The dying brain

dislodges memory with a strong supreme impulse, and

memory restores faithfully every impression entrusted to it

during the period of the brain's activity. That impression

and thought which was the strongest naturally becomes the

most vivid and survives so to say all the rest which now

vanish and disappear for ever, to reappear but in Devachan

....

No man dies insane or unconscious - as some physiologists

assert. Even a madman, or one in a fit of delirium tremens

will have his instant of perfect lucidity at the moment of

death, though unable to say so to those present. The man

may often appear dead. Yet from the last pulsation, from

and between the last throbbing of his heart and the moment

when the last spark of animal heat leaves the body - the

brain thinks and the Ego lives over in those few brief

seconds his whole life over again. Speak in whispers, ye,

who assist at a death-bed and find yourselves in the solemn

presence of Death. Especially have you to keep quiet just

270

after Death has laid her clammy hand upon the body. Speak

in whispers, I say, lest you disturb the quiet ripple of

thought, and hinder the busy work of the Past casting its

reflection upon the Veil of the Future. [The Mahatma Letters, p. 167

(3rd. ed.)]

...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 the minutest details,

are marshalled in the greatest order in a few seconds in our

vision . . . - that feeling will become the fashioner of our

bliss or woe, the life-principle of our future existence. The

real full remembrance of our lives will come but at the end

of the minor cycle - not before. [The Mahatma Letters, p. 124 (3rd. ed.)]

Thus, when man dies, his "Soul" (5th prin[ciple]) 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. [The Mahatma

Letters, p. 125 (3rd. ed.)]

When [the physical] 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 [Kama – Manas – Buddhi – Atma]. [The Mahatma

Letters, p. 101 (3rd. ed.)]

271

Every just disembodied four-fold entity - whether it died a

natural or a violent death, from suicide or accident,

mentally sane or insane, young or old, good, bad, or

indifferent - loses at the instant of death all recollection, it

is mentally annihilated; it sleeps its akasic sleep in the

Kama-loka. This state lasts from a few hours (rarely less),

days, weeks, months - sometimes to several years. All this

according to the entity, to its mental status at the moment of

death, to the character of its death, etc. [The Mahatma Letters, p. 184

(3rd. ed.)]

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 [the projector] (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. [The Mahatma Letters, p. 125 (3rd. ed.)]

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 bodies 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. [The Mahatma Letters,

p. 124 (3rd. ed.)]

Our correspondent seems to have been misled as to the

state of consciousness which entities experience in Kama-

loka. He seems to have formed his conceptions on the

visions of living psychics and the revelations of living

272

mediums. But all conclusions drawn from such data are

vitiated by the fact, that a living organism intervenes

between the observer and the Kama-loka state per se. There

can be no conscious meeting in Kama-loka, hence no grief.

There is no astral disintegration pari passu with the

separation of the shell from the spirit.

According to the Eastern teaching the state of the deceased

in Kama-loka is not what we, living men, would recognize

as "conscious". It is rather that of a person stunned and

dazed by a violent blow, who has momentarily "lost his

senses". Hence in Kama-loka there is as a rule (apart from

vicarious life and consciousness awakened through contact

with mediums) no recognition of friends or relatives.

We meet those we loved only in Devachan, that subjective

world of perfect bliss, the state which succeeds the Kama-

loka, after the separation of the principles. In Devachan all

our personal, unfulfilled spiritual desires and aspirations

will be realized; for we shall not be living in the hard world

of matter but in those subjective realms wherein a desire

finds its instant realization; because man himself is there a

god and a creator.

In dealing with the dicta of psychics and mediums, it must

always be remembered that they translate, automatically

and unconsciously, their experiences on any plane of

consciousness, into the language and experience of our

normal physical plane. And this confusion can only be

avoided by the special study-training of occultism, which

teaches how to trace and guide the passage of impressions

from one plane to another and fix them on the memory.

Kama-loka may be compared to the dressing-room of an

actor, in which he divests himself of the costume of the last

part he played before rebecoming himself properly - the

273

immortal Ego of the Pilgrim cycling in his Round of

Incarnations. The Eternal Ego being stripped in Kama-loka

of its lower terrestrial principles, with their passions and

desires, it enters into the state of Devachan. And therefore

it is said that only the purely spiritual, the non-material

emotions, affections and aspirations accompany the Ego

into that state of Bliss. But the process of stripping off the

lower, the fourth and part of the fifth, principles is an

unconscious one in all normal human beings. It is only in

very exceptional cases that there is a slight return to

consciousness in Kama-loka: and this is the case of very

materialistic unspiritual personalities, who, devoid of the

conditions requisite, cannot enter the state of absolute Rest

and Bliss. [Collected Writings, Vol. IX, p. 163]

[Note: The above extracts have been transcribed from the original

sources as noted. The text has also been slightly edited for readability;

some material in the original text has been silently deleted.

Explanatory words added by the editor are enclosed within brackets.]

274

Reincarnation and Karma

by H.P. Blavatsky

Part I

It is only the knowledge of the constant re-births of one and

the same individuality throughout the life-cycle; the

assurance that the same MONADS have to pass through the

"Circle of Necessity," rewarded or punished by such rebirth

for the suffering endured or crimes committed in the former

life; that those very Monads, which entered the empty,

senseless shells, or astral figures of the First Race emanated

by the Pitris, are the same who are now amongst us -- nay,

ourselves, perchance; it is only this doctrine, we say, that

can explain to us the mysterious problem of Good and Evil,

and reconcile man to the terrible and apparent injustice of

life. Nothing but such certainty can quiet our revolted sense

of justice. For, when one unacquainted with the noble

doctrine looks around him, and observes the inequalities of

birth and fortune, of intellect and capacities; when one sees

honour paid fools and profligates, on whom fortune has

heaped her favours by mere privilege of birth, and their

nearest neighbor, with all his intellect and noble virtues --

far more deserving in every way -- perishing of want and

for lack of sympathy; when one sees all this and has to turn

away, helpless to relieve the undeserved suffering, one's

ears ringing and heart aching with the cries of pain around

him -- that blessed knowledge of Karma alone prevents him

from cursing life and men, as well as their supposed

Creator.

275

This Law -- whether Conscious or Unconscious --

predestines nothing and no one. It exists from and in

Eternity, truly, for it is ETERNITY itself; and as such, since

no act can be co-equal with eternity, it cannot be said to act,

for it is ACTION itself. Karma creates nothing, nor does it

design. It is man who plans and creates causes, and Karmic

law adjusts the effects; which adjustment is not an act, but

universal harmony, tending ever to resume its original

position, like a bough, which, bent down too forcibly,

rebounds with corresponding vigour. Karma has never

sought to destroy intellectual and individual liberty, like the

God invented by the Monotheists. It has not involved its

decrees in darkness purposely to perplex man; nor shall it

punish him who dares to scrutinize its mysteries. On the

contrary, he who unveils through study and meditation its

intricate paths, and throws light on those dark ways, in the

windings of which so many men perish owing to their

ignorance of the labyrinth of life, is working for the good of

his fellow-men. KARMA is an Absolute and Eternal law in

the World of manifestation; and as there can only be one

Absolute, as One eternal ever present Cause, believers in

Karma cannot be regarded as Atheists or materialists -- still

less as fatalists: for Karma is one with the Unknowable, of

which it is an aspect in its effects in the phenomenal world.

Intimately, or rather indissolubly, connected with Karma,

then, is the law of re-birth, or of the re-incarnation of the

same spiritual individuality in a long, almost interminable,

series of personalities. The latter are like the various

costumes and characters played by the same actor, with

each of which that actor identifies himself and is identified

by the public, for the space of a few hours. The inner, or

real man, who personates those characters, knows the

whole time that he is Hamlet for the brief space of a few

acts, which represent, however, on the plane of human

illusion, the whole life of Hamlet. And he knows that he

276

was, the night before, King Lear, the transformation in his

turn of the Othello of a still earlier preceding night; but the

outer, visible character is supposed to be ignorant of the

fact. In actual life that ignorance is, unfortunately, but too

real. Nevertheless, the permanent individuality is fully

aware of the fact, though, through the atrophy of the

"spiritual" eye in the physical body, that knowledge is

unable to impress itself on the consciousness of the false

personality.

Atma, the "Higher Self," is neither your Spirit nor mine, but

like sunlight shines on all. It is the universally diffused

"divine principle," and is inseparable from its one and

absolute Meta- Spirit, as the sunbeam is inseparable from

sunlight. Buddhi (the spiritual soul) is only its vehicle.

Neither each separately, nor the two collectively, are of any

more use to the body of man, than sunlight and its beams

are for a mass of granite buried in the earth, unless the

divine Dual is assimilated by, and reflected in, some

consciousness. Neither Atma nor Buddhi are ever reached

by Karma, because the former is the highest aspect of

Karma, its working agent of ITSELF in one aspect, and the

other is unconscious on this plane. This consciousness or

mind is Manas, the derivation or product in a reflected

form of Ahamkara, "the conception of I," or Ego-ship. It is,

therefore, when inseparably united to the first two, called

the spiritual Ego, and Taijasi (the radiant). This is the real

Individuality, or the divine man. It is this Ego which --

having originally incarnated in the senseless human form

animated by, but unconscious (since it had no

consciousness) of, the presence in itself of the dual monad -

- made of that human-like form a real man. It is that Ego,

that "Causal Body," which overshadows every personality

Karma forces it to incarnate into.

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It is this nature, mysterious, Protean, beyond any grasp, and

almost shadowy in its correlations with the other principles,

that is most difficult to realise, and still more so to explain.

Manas is a "principle," and yet it is an "Entity" and

individuality or Ego. He is a "God," and yet he is doomed

to an endless cycle of incarnations, for each of which he is

made responsible and for each of which he has to suffer.

All this seems as contradictory as it is puzzling;

nevertheless, there are hundreds of people, even in Europe,

who realise all this perfectly, for they comprehend the Ego

not only in its integrity but in its many aspects. Finally, if I

would make myself comprehensible, I must begin by the

beginning and give you the genealogy of this Ego in a few

lines.

Try to imagine a "Spirit," a celestial Being, whether we call

it by one name or another, divine in its essential nature, yet

not pure enough to be one with the ALL, and having, in

order to achieve this, to so purify its nature as to finally

gain that goal. It can do so only by passing individually and

personally, i.e., spiritually and physically, through every

experience and feeling that exists in the manifold or

differentiated Universe. It has, therefore, after having

gained such experience in the lower kingdoms, and having

ascended higher and still higher with every rung on the

ladder of being, to pass through every experience on the

human planes. Karma is the child of the terrestrial Ego, the

fruit of the actions of the tree which is the objective

personality visible to all, as much as the fruit of all the

thoughts and even motives of the spiritual "I."

The true Adept, the developed man, must, we are always

told, become -- he cannot be made. The process is therefore

one of growth through evolution, and this must necessarily

involve a certain amount of pain. The main cause of pain

lies in our perpetually seeking the permanent in the

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impermanent, and not only seeking, but acting as if we had

already found the unchangeable in a world of which the one

certain quality we can predicate is constant change; and

always, just as we fancy we have taken a firm hold upon

the permanent, it changes within our very grasp, and pain

results.

Again, the idea of growth involves also the idea of

disruption: the inner being must continually burst through

its confining shell or encasement, and such a disruption

must also be accompanied by pain, not physical but mental

and intellectual.

And this is how it is, in the course of our lives. The trouble

that comes upon us is always just the one we feel to be the

hardest that could possibly happen -- it is always the one

thing we feel we cannot possibly bear. If we look at it from

a wider point of view, we shall see that we are trying to

burst through our shell at its one vulnerable point; that our

growth, to be real growth, and not the collective result of a

series of excrescences, must progress evenly throughout,

just as the body of a child grows, not first the head and then

a hand, followed perhaps by a leg, but in all directions at

once, regularly and imperceptibly. Man's tendency is to

cultivate each part separately, neglecting the others in the

meantime -- every crushing pain is caused by the expansion

of some neglected part, which expansion is rendered more

difficult by the effects of the cultivation bestowed

elsewhere.

It is impossible that Karma could readjust the balance of

power in the world's life and progress, unless it had a broad

and general line of action. It is held as a truth among

Theosophists that the interdependence of Humanity is the

cause of what is called Distributive Karma, and it is this

law which affords the solution to the great question of

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collective suffering and its relief. It is an occult law,

moreover, that no man can rise superior to his individual

failings, without lifting, be it ever so little, the whole body

of which he is an integral part. In the same way, no one can

sin, nor suffer the effects of sin, alone. In reality, there is no

such thing as "Separateness"; and the nearest approach to

that selfish state, which the laws of life permit, is in the

intent or motive.

As a general rule, and within certain limits which define the

age to which we belong, the law of Karma cannot be

hastened or retarded in its fulfillment. But of this I am

certain, the point of possibility in either of these directions

has never yet been touched.

The social question as it is called, the great deep waters of

misery, the deadly apathy of those who have power and

possessions -- these things are hardly to be faced by a

generous soul who has not reached to the great idea of

evolution, and who has not guessed at the marvelous

mystery of human development.

As soon as he begins to understand what a friend and

teacher pain can be, the Theosophist stands appalled before

the mysterious problem of human life, and though he may

long to do good works, equally dreads to do them wrongly

until he has himself acquired greater power and knowledge.

The ignorant doing of good works may be vitally injurious,

as all but those who are blind in their love of benevolence

are compelled to acknowledge. In this sense the answer

made as to lack of Christ-like lives among Theosophists,

that there are probably none strong enough to live such, is

perfectly correct and covers the whole question. For it is

not the spirit of self-sacrifice, or of devotion, or of desire to

help that is lacking, but the strength to acquire knowledge

and power and intuition, so that the deeds done shall really

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be worthy of the "Buddha-Christ" spirit. Therefore it is that

Theosophists cannot pose as a body of philanthropists,

though secretly they may adventure on the path of good

works.

The Theosophist is placed in a different position from any

of these persons, because he has heard of the vast scope of

life with which all mystic and occult writers and teachers

deal, and he has been brought very near to the great

mystery. Indeed, none can be called in any serious sense

Theosophists, until they have begun to consciously taste in

their own persons, this same mystery; which is, indeed, a

law inexorable, by which man lifts himself by degrees from

the state of a beast to the glory of a God. The rapidity with

which this is done is different with every living soul; and

the wretches who hug the primitive taskmaster, misery,

choose to go slowly through a tread-mill course which may

give them innumerable lives of physical sensation --

whether pleasant or painful, well-beloved because tangible

to the very lowest senses. The Theosophist who desires to

enter upon occultism takes some of Nature's privileges into

his own hands, by that very wish, and soon discovers that

experiences come to him with double-quick rapidity. His

business is then to recognize that he is under a -- to him --

new and swifter law of development, and to snatch at the

lessons that come to him.

Part II

We consider Karma as the Ultimate Law of the Universe,

the source, origin and fount of all other laws which exist

throughout Nature. Karma is the unerring law which

adjusts effect to cause, on the physical, mental and spiritual

planes of being. As no cause remains without its due effect

from greatest to least, from a cosmic disturbance down to

the movement of your hand, and as like produces like,

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Karma is that unseen and unknown law which adjusts

wisely, intelligently and equitably each effect to its cause,

tracing the latter back to its producer. Though itself

unknowable, its action is perceivable. Though we do not

know what Karma is per se, and in its essence, we do know

how it works, and we can define and describe its mode of

action with accuracy.

To make the working of Karma, in the periodical

renovations of the Universe, more evident and intelligible

to the student ... he has to examine with us the esoteric

bearing of the Karmic Cycles upon Universal Ethics. The

question is, do those mysterious divisions of time, called

Yugas and Kalpas by the Hindus, and so very graphically

"cycle," ring or circle, by the Greeks, have any bearing

upon, or any direct connection with, human life? Even

exoteric philosophy explains that these perpetual circles of

time are ever returning on themselves, periodically, and

intelligently in Space and Eternity. There are "Cycles of

matter" and there are "Cycles of Spiritual evolution."

Racial, national, and individual cycles. May not esoteric

speculation allow us a still deeper insight into the workings

of these?

There is a predestination in the geological life of our globe,

as in the history, past and future, of races and nations. This

is closely connected with what we call Karma and Western

Pantheists, "Nemesis" and "Cycles." The law of evolution

is now carrying us along the ascending arc of our cycle,

when the effects will be once more remerged into, and re-

become the (now neutralized) causes, and all things

affected by the former will have regained their original

harmony. This will be the cycle of our special "Round" a

moment in the duration of the great cycle, or the

Mahayuga.

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As our planet revolves once every year around the sun, and

at the same time turns once in every twenty-four hours

upon its own axis, thus traversing minor circles within a

larger one, so is the work of the smaller cyclic periods

accomplished and recommenced, within the Great Saros.

The revolution of the physical world, according to the

ancient doctrine, is attended by a like revolution in the

world of intellect -- the spiritual evolution of the world

proceeding in cycles, like the physical one.

Thus we see in history a regular alternation of ebb and flow

in the tide of human progress. The great kingdoms and

empires of the world, after reaching the culmination of their

greatness, descend again, in accordance with the same law

by which they ascended; till, having reached the lowest

point, humanity reasserts itself and mounts up once more,

the height of its attainment being, by this law of ascending

progression by cycles, somewhat higher than the point from

which it had before descended.

But these cycles -- wheels within wheels, so

comprehensively and ingeniously symbolized by the

various Manus and Rishis in India, and by the Kabiri in the

West -- do not affect all mankind at one and the same time.

Hence, as we see, the difficulty of comprehending, and

discriminating between them, with regard to their physical

and spiritual effects, without having thoroughly mastered

their relations with, and action upon the respective

positions of nations and races, in their destiny and

evolution. This system cannot be comprehended if the

spiritual action of these periods -- preordained, so to say,

by Karmic law -- is separated from their physical course.

The Grand Cycle includes the progress of mankind from

the appearance of primordial man of ethereal form. It runs

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through the inner cycles of his (man's) progressive

evolution from the ethereal down to the semi-ethereal and

purely physical: down to the redemption of man from his

coat of skin and matter, after which it continues running its

course downward and then upward again, to meet at the

culmination of a Round, when the manvantaric "Serpent

swallows its tail" and seven minor cycles are passed. These

are the great Racial Cycles which affect equally all the

nations and tribes included in that special Race; but there

are minor and national as well as tribal cycles within those,

which run independently of each other. They are called in

the Eastern esotericism the Karmic cycles. ... Yea--

"Wise are they who worship Nemesis"

as the chorus tells Prometheus. And as unwise they, who

believe that the goddess may be propitiated by whatever

sacrifices and prayers, or have her wheel diverted from the

path it has once taken. "The triform Fates and ever mindful

Furies" are her attributes only on earth, and begotten by

ourselves. There is no return from the paths she cycles

over; yet those paths are of our own making, for it is we,

collectively or individually, who prepare them. Karma-

Nemesis is the synonym of PROVIDENCE, minus design,

goodness, and every other finite attribute and qualification,

so unphilosophically attributed to the latter. An Occultist or

a philosopher will not speak of the goodness or cruelty of

Providence; but, identifying it with Karma-Nemesis, he

will teach that nevertheless it guards the good and watches

over them in this, as in future lives; and that it punishes the

evil-doer -- aye, even to his seventh rebirth. So long, in

short, as the effect of his having thrown into perturbation

even the smallest atom in the Infinite World of harmony,

has not been finally readjusted. For the only decree of

Karma -- an eternal and immutable decree -- is absolute

Harmony in the world of matter as it is in the world of

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Spirit. It is not, therefore, Karma that rewards or punishes,

but it is we, who reward or punish ourselves according to

whether we work with, through and along with nature,

abiding by the laws on which that Harmony depends, or --

break them.

We describe Karma as that Law of readjustment which ever

tends to restore disturbed equilibrium in the physical, and

broken harmony in the moral world. We say that Karma

does not act in this or that particular way always; but that it

always does act so as to restore Harmony and preserve the

balance of equilibrium, in virtue of which the Universe

exists.

Think now of a pond. A stone falls into the water and

creates disturbing waves. These waves oscillate backwards

and forwards till at last, owing to the operation of what

physicists call the law of the dissipation of energy, they are

brought to rest, and the water returns to its condition of

calm tranquility. Similarly all action, on every plane,

produces disturbance in the balanced harmony of the

Universe, and the vibrations so produced will continue to

roll backwards and forwards, if its area is limited, till

equilibrium is restored. But since each such disturbance

starts from some particular point, it is clear that equilibrium

and harmony can only be restored by reconverging to that

same point of all the forces which were set in motion from

it. And here you have proof that the consequences of a

man's deeds, thoughts, etc. must all react upon himself with

the same force with which they were set in motion.

Nor would the ways of Karma be inscrutable were men to

work in union and harmony, instead of disunion and strife.

For our ignorance of those ways -- which one portion of

mankind calls the ways of Providence, dark and intricate;

while another sees in them the action of blind Fatalism; and

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a third, simple chance, with neither gods nor devils to guide

them -- would surely disappear, if we would but attribute

all these to their correct cause. With right knowledge, or at

any rate with a confident conviction that our neighbours

will no more work to hurt us than we would think of

harming them, two-thirds of the World's evil would vanish

into thin air. Were no man to hurt his brother, Karma-

Nemesis would have neither cause to work for, nor

weapons to act through. It is the constant presence in our

midst of every element of strife and opposition, and the

division of races, nations, tribes, societies and individuals

into Cains and Abels, wolves and lambs, that is the chief

cause of the "ways of Providence." We cut these numerous

windings in our destinies daily with our own hands, while

we imagine that we are pursuing a track on the royal high

road of respectability and duty, and then complain of those

ways being so intricate and so dark. We stand bewildered

before the mystery of our own making, and the riddles of

life that we will not solve and then accuse the great Sphinx

of devouring us. But verily there is not an accident in our

lives, not a mishapen day, or a misfortune, that could not be

traced back to our own doings in this or in another life.

Questions with regard to Karma and rebirths are constantly

offered, and a great confusion seems to exist upon this

subject. Those who are born and bred in the Christian faith,

and have been trained in the idea that a new soul is created

by God for every newly-born infant, are among the most

perplexed. They ask whether in such case the number of

incarnating Monads on Earth is limited; to which they are

answered in the affirmative. It was stated that Karma-

Nemesis, whose bond-maiden is Nature, adjusted

everything in the most harmonious manner; and that

therefore, the fresh pouring-in, or arrival of new Monads,

had ceased as soon as Humanity had reached its full

physical development. No fresh Monads have incarnated

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since the middle point of the Atlanteans. Hence,

remembering that, save in the case of young children, and

of individuals whose lives were violently cut off by some

accident, no Spiritual Entity can reincarnate before a period

of many centuries has elapsed, such gaps alone must show

that the number of Monads is necessarily finite and limited.

... Hence the assertion that many of us are now working off

the effects of the evil Karmic causes produced by us in

Atlantean bodies. The LAW OF KARMA is inextricably

interwoven with that of Reincarnation.

.... it is only this doctrine, we say, that can explain to us the

mysterious problem of Good and Evil, and reconcile man to

the terrible and apparent injustice of life. Nothing but such

certainty can quiet our revolted sense of justice. For, when

one unacquainted with the noble doctrine looks around

him, and observes the inequalities of birth and fortune, of

intellect and capacities; when one sees honour paid fools

and profligates, on whom fortune has heaped her favours

by mere privilege of birth, and their nearest neighbour, with

all his intellect and noble virtues -- far more deserving in

every way -- perishing of want and for lack of sympathy;

when one sees all this and has to turn away, helpless to

relieve the undeserved suffering, one's ears ringing and

heart aching with the cries of pain around him -- that

blessed knowledge of Karma alone prevents him from

cursing life and men, as well as their supposed Creator.

Of all the terrible blasphemies and accusations virtually

thrown on their God by the Monotheists, none is greater or

more unpardonable than that (almost always) false humility

which makes the presumably "pious" Christian assert, in

connection with every evil and undeserved blow, that "such

is the will of God."

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Compare this blind faith with the philosophical belief,

based on every reasonable evidence and life-experience, in

Karma-Nemesis, or the Law of Retribution. This Law --

whether Conscious or Unconscious -- predestines nothing

and no one. It exists from and in Eternity, truly for it is

ETERNITY itself; and as such, since no act can be co-equal

with eternity, it cannot be said to act, for it is ACTION itself.

It is not the Wave which drowns a man, but the personal

action of the wretch, who goes deliberately and places

himself under the impersonal action of the laws that govern

the Ocean's motion. Karma creates nothing, nor does it

design. It is man who plans and creates causes, and Karmic

law adjusts the effects; which adjustment is not an act, but

universal harmony, tending ever to resume its original

position, like a bough, which, bent down too forcibly,

rebounds with corresponding vigour. If it happens to

dislocate the arm that tried to bend it out of its natural

position, shall we say that it is the bough which broke our

arm, or that our own folly has brought us to grief? Karma

has never sought to destroy intellectual and individual

liberty, like the God invented by the Monotheists. It has not

involved its decrees in darkness purposely to perplex man;

nor shall it punish him who dares to scrutinize its

mysteries. On the contrary, he who unveils through study

and meditation its intricate paths, and throws light on those

dark ways, in the windings of which so many men perish

owing to their ignorance of the labyrinth of life, is working

for the good of his fellow-men. KARMA is an Absolute and

Eternal law in the World of manifestation; and as there can

only be one Absolute, as One eternal ever present Cause,

believers in Karma cannot be regarded as Atheists or

materialists -- still less as fatalists: for Karma is one with

the Unknowable, of which it is an aspect in its effects in the

phenomenal world.

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Intimately, or rather indissolubly, connected with Karma,

then, is the law of rebirth, or of the reincarnation of the

same spiritual individuality in a long, almost interminable,

series of personalities. The latter are like the various

costumes and characters played by the same actor, with

each of which that actor identifies himself and is identified

by the public, for the space of a few hours. The inner or

real man, who personates those characters, knows the

whole time that he is Hamlet for the brief space of a few

acts, which represent, however, on the plane of human

illusion the whole life of Hamlet. And he knows that he

was, the night before, King Lear, the transformation in his

turn of the Othello of a still earlier preceding night; but the

outer, visible character is supposed to be ignorant of the

fact. In actual life that ignorance is unfortunately, but too

real. Nevertheless, the permanent individuality is fully

aware of the fact, though, through the atrophy of the

"spiritual" eye in the physical body, that knowledge is

unable to impress itself on the consciousness of the false

personality.

Part III

We distinguish between the simple fact of self-

consciousness, the simple feeling that "I am I," and the

complex thought that "I am Mr. Smith," or "Mrs. Brown."

Believing as we do in a series of births for the same Ego, or

reincarnation, this distinction is the fundamental pivot of

the whole idea. ... "Mr. Smith" really means a long series of

daily experiences strung together by the thread of memory,

and forming what Mr. Smith calls "himself." But none of

these "experiences" are really the "I" or the Ego, nor do

they give "Mr. Smith" the feeling that he is himself, for he

forgets the greater part of his daily experiences, and they

produce the feeling of Egoity in him only while they last.

We Theosophists, therefore, distinguish between this

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bundle of "experiences," which we call the false (because so finite and evanescent) personality, and that element in

man to which the feeling of "I am I" is due. It is this "I am

I" which we call the true individuality; and we say that this

"Ego" or individuality plays, like an actor, many parts on

the stage of life.

Is it this Ego then which is our God? Not at all: "A God" is

not the universal deity, but only a spark from the one ocean

of Divine Fire. Our God within us, or "our Father in Secret"

is what we call the "HIGHER SELF," Atma. Our incarnating

Ego was a God in its origin, as were all the primeval

emanations of the One Unknown Principle. But since its

"fall into Matter," having to incarnate throughout the cycle,

in succession, from first to last, it is no longer a free and

happy god, but a poor pilgrim on his way to regain that

which he has lost. I can answer you more fully by repeating

what is said of the INNER MAN in Isis Unveiled (Vol. II,

593.):--

From the remotest antiquity mankind as a whole have

always been convinced of the existence of a personal

spiritual entity within the personal physical man. This inner

entity was more or less divine, according to its proximity to

the crown. The closer the union the more serene man's

destiny, the less dangerous the external conditions. This

belief is neither bigotry nor superstition, only an ever-

present, instinctive feeling of the proximity of another

spiritual and invisible world, which though it be subjective

to the senses of the outward man, is perfectly objective to

the inner ego. Furthermore, they believed that there are

external and internal conditions which affect the

determination of our will upon our actions. They rejected

fatalism, for fatalism implies a blind course of some still

blinder power. But they believed in destiny or Karma,

which from birth to death every man is weaving thread by

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thread around himself, as a spider does his cobweb; and

this destiny is guided by that presence termed by some the

guardian angel, or our more intimate astral inner man, who

is but too often the evil genius of the man of flesh or the

personality. Both these lead on Man, but one of them must

prevail; and from the very beginning of the invisible affray

the stern and implacable law of compensation and

retribution steps in and takes its course, following

faithfully the fluctuating of the conflict. When the last

strand is woven, and man is seemingly enwrapped in the

network of his own doing, then he finds himself completely

under the empire of this self-made destiny. It then either

fixes him like the inert shell against the immovable rock, or

like a feather carries him away in a whirlwind raised by his

own actions.

Such is the destiny of the MAN -- the true Ego, not the

Automaton, the shell that goes by that name. Now some of

our Theosophists have got into the habit of using the words

"Self" and "Ego" as synonymous ... whereas this term

["Self"] ought never to be applied except to the One

universal Self. This "Higher Self" (ATMA) ... can never be

"objective" under any circumstances, even to the highest

spiritual perception. Far Atman or the "Higher Self" is

really Brahma, the ABSOLUTE, and indistinguishable from

it. ... For even Buddhi, the "Spiritual Soul," is not the SELF,

but the vehicle only of SELF. All the other "Selves" -- such

as the "Individual" self and "personal" self -- ought never to

be spoken or written of without their qualifying and

characteristic adjectives.

To avoid henceforth such misapprehensions,--

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Atma, the inseparable ray of the

Universal and ONE SELF. It is the

THE HIGHER SELF is

God above, more than within, us.

Happy the man who succeeds in

saturating his inner Ego with it!

the Spiritual soul or Buddhi, in close

union with Manas, the mind-

THE SPIRITUAL divine principle, without which it is no

EGO is

EGO at all, but only the Atmic

Vehicle.

Manas, the "Fifth" Principle, so

called, independently of Buddhi.

The Mind-Principle is only the

Spiritual Ego when merged into one

THE INNER, or HIGHER with Buddhi, -- no materialist being

"EGO" is

supposed to have in him such an

Ego, however great his intellectual

capacities. It is the permanent

Individuality or the "Reincarnating

Ego."

the physical man in conjunction

with his lower Self, i.e., animal

instincts, passions, desires, etc. It is

THE LOWER, or

called the "false personality," and

PERSONAL "Ego" is

consists of the lower Manas

combined with Kama-rupa, and

operating through the Physical body

and its phantom or "double."

The remaining "Principle" "Pranâ," or "Life," is, strictly speaking, the radiating force or Energy of Atma -- as the

Universal Life and the ONE SELF, -- ITS lower or rather (in

its effects) more physical, because manifesting, aspect.

Prana or Life permeates the whole being of the objective

Universe; and is called a "principle" only because it is an

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indispensable factor and the deus ex machinâ of the living

man.

It is this Ego which -- having originally incarnated in the

senseless human form animated by, but unconscious (since

it had no consciousness) of, the presence in itself of the

dual monad -- made of that human-like form a real man. It

is that Ego, that "Causal Body," which overshadows every

personality Karma forces it to incarnate into; and this Ego

which is held responsible for all the sins committed

through, and in, every new body or personality -- the

evanescent masks which hide the true Individual through

the long series of rebirths.

Why should this Ego receive punishment as the result of

deeds which it has forgotten? It has not forgotten them; it

knows and remembers its misdeeds as well as you

remember what you have done yesterday. Is it because the

memory of that bundle of physical compounds called

"body" does not recollect what its predecessor (the

personality that was) did, that [we] imagine that the real

Ego has forgotten them? As well say it is unjust that the

new boots on the feet of a boy, who is flogged for stealing

apples, should be punished for that which they know

nothing of.

Reincarnation means that this Ego will be furnished with a

new body, a new brain, and a new memory. Therefore it

would be as absurd to expect this memory to remember that

which it has never recorded as it would be idle to examine

under a microscope a shirt never worn by a murderer, and

seek on it for the stains of blood which are to be found only

on the clothes he wore.

But if [the Ego] is punished in this life for the misdeeds

committed in the previous one, then it ... ought to be

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rewarded also, whether here, or when disincarnated. And so

it is. ... Crimes and sins committed on a plane of objectivity

and in a world of matter, cannot receive punishment in a

world of pure subjectivity. We believe in no hell or paradise

as localities; in no objective hell-fires and worms that never

die, nor in any Jerusalems with streets paved with sapphires

and diamonds. What we believe in is a post-mortem state or

mental condition, such as we are in during a vivid dream.

The same unerringly wise and just rather than merciful

Law, which inflicts upon the incarnated Ego the Karmic

punishment for every sin committed during the preceding

life on Earth, provides for the disembodied Entity a long

lease of mental rest, i.e., the entire oblivion of every sad

event, aye, to the smallest painful thought, that took place

in its last life as a personality, leaving in the soul-memory

but the reminiscence of that which was bliss, or led to

happiness. During every Devachanic period the Ego,

omniscient as it is per se, clothes itself, so to say, with the

reflection of the "personality" that was. ... The ideal

efflorescence of all the abstract, therefore undying eternal

qualities or attributes, such as love and mercy, the love of

the good, the true and the beautiful, that ever spoke in the

heart of the living "personality," clung after death to the

Ego, and therefore followed it to Devachan. For the time

being, then, the Ego becomes the ideal reflection of the

human being it was when last on earth. ... To the ordinary

mortal, his bliss is complete. It is an absolute oblivion of all

that gave it pain or sorrow in the past incarnation, and even

oblivion of the fact that such things as pain and sorrow

exist at all. The Devachanee lives its intermediate cycle

between two incarnations surrounded by everything it had

aspired to in vain, and in the companionship of everyone it

loved on earth. It has reached the fulfillment of all its soul-

yearnings. An thus it lives throughout long centuries an

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existence of unalloyed happiness, which is the reward for

its sufferings in earth-life.

Part IV

Death comes to our spiritual selves ever as a deliverer and

friend. ... Nor must the personal man always go on

suffering blindly the Karmic penalties which the Ego has

incurred. At the solemn moment of death every man, even

when death is sudden, sees the whole of his past life

marshalled before him, in its minutest details. For one short

instant the personal becomes one with the individual and

all-knowing Ego. But this instant is enough to show to him

the whole chain of causes which have been at work during

his life. He sees and now understands himself as he is,

unadorned by flattery or self-deception. He reads his life,

remaining as a spectator looking down into the arena he is

quitting; he feels and knows the justice of all the suffering

that has overtaken him ... the law of Karma in all its

majesty and justice. Corresponding to this ... at the moment

he is reborn on to earth, the Ego, awakening from the state

of Devachan, has a prospective vision of the life which

awaits him, and realizes all the causes that have led to it.

He realizes them and sees futurity, because it is between

Devachan and rebirth that the Ego regains his full manasic

consciousness, and rebecomes for a short time the god he

was, before, in compliance with Karmic law, he first

descended into matter and incarnated in the first man of

flesh. The "golden thread" sees all its "pearls" and misses

not one of them.

After allowing the Soul, escaped from the pangs of

personal life, a sufficient, aye, a hundredfold compensation,

Karma, with its army of Skandhas, waits at the threshold of

Devachan, whence the Ego re-emerges to assume a new

incarnation. It is at this moment that the future destiny of

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the now-rested Ego trembles in the scales of just

Retribution, as it now falls once again under the sway of

active Karmic law. It is in this rebirth which is ready for it,

a rebirth selected and prepared by this mysterious,

inexorable, but in the equity and wisdom of its decrees

infallible LAW, that the sins of the previous life of the Ego

are punished. Only it is into no imaginary Hell, with

theatrical flames and ridiculous tailed and horned devils,

that the Ego is cast, but verily on to this earth, the plane and

region of his sins, where he will have to atone for every bad

thought and deed. As he has sown, so will he reap.

Reincarnation will gather around him all those other Egos

who have suffered whether directly or indirectly, at the

hands, or even through the unconscious instrumentality, of

the past personality. They will be thrown by Nemesis in the

way of the new man, concealing the old, the eternal EGO, ...

to which the reflection only of the Skandhas, or attributes,

of every incarnation attaches itself. There are five Skandhas

or attributes in the Buddhist teachings: " Rupa (form or

body), material qualities; Vedana, sensation; Sanna,

abstract ideas; Samkhara, tendencies of mind; Vinnana,

mental powers. Of these we are formed; by them we are

conscious of existence; and through them communicate

with the world about us."

Here is a paragraph from H. S. Olcott's "Buddhist

Catechism" which bears directly upon the subject. It deals

with the question as follows:-- "The aged man remembers

the incidents of his youth, despite his being physically and

mentally changed. Why, then, is not the recollection of past

lives brought over by us from our last birth into the present

birth? Because memory is included within the Skandhas,

and the Skandhas having changed with the new existence, a

memory, the record of that particular existence, develops.

Yet the record or reflection of all the past lives must

survive, for when Prince Siddhartha became Buddha, the

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full sequence of His previous births were seen by Him. ...

and any one who attains to the state of Jhana can thus

retrospectively trace the line of his lives." This proves to

you that while the undying qualities of the personality --

such as love, goodness, charity, etc. -- attach themselves to

the immortal Ego, photographing on it, so to speak, a

permanent image of the divine aspect of the man who was,

his material Skandhas (those which generate the most

marked Karmic effects) are as evanescent as a flash of

lightning, and cannot impress the new brain of the new

personality. They are destroyed as the working stock in

hand of the personality; they remain as Karmic effects, as

germs, hanging in the atmosphere of the terrestrial plane,

ready to come to life, as so many avenging fiends, to attach

themselves to the new personality of the Ego when it

reincarnates. Thus, the personality with its Skandhas is ever

changing with every new birth. It is, as said before, only the

part played by the actor (the true Ego) for one night. This is

why we preserve no memory on the physical plane of our

past lives, though the real "Ego" has lived them over and

knows them all.

What is it that regulates the duration, or special qualities of

these incarnations? Karma, the universal law of retributive

justice ... in its effects an unfailing redresser of human

injustice, and of all the failures of nature; a stern adjuster of

wrongs; a retributive law which rewards and punishes with

equal impartiality. It is, in the strictest sense, "no respecter

of persons," though, on the other hand, it can neither be

propitiated, nor turned aside by prayer. This is a belief

common to Hindus and Buddhists ... to whom Karma and

reincarnation are solid realities, simply because their minds

have never been cramped and distorted by being forced into

an unnatural groove. They have never had the innate human

sense of justice perverted in them by being told to believe

that their sins would be forgiven because another man had

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been put to death for their sakes. And the Buddhists, note

well, live up to their beliefs without a murmur against

Karma, or what they regard as a just punishment.

Christians believe in the pardon and the remission of all

sins. They are promised that if they only believe in the

blood of Christ (an innocent victim!), in the blood offered

by Him for the expiation of the sins of the whole of

mankind, it will atone for every mortal sin. And we believe

neither in vicarious atonement, nor in the possibility of the

remission of the smallest sin by any god, not even by a

" personal Absolute" or "Infinite," if such a thing could

have any existence. What we believe in, is strict and

impartial justice. Our idea of the unknown Universal Deity,

represented by Karma, is that it is a Power which cannot

fail, and can, therefore, have neither wrath nor mercy, only

absolute Equity, which leaves every cause, great or small,

to work out its inevitable effects. The saying of Jesus:

"With what measure you mete it shall be measured to you

again" (Matth. vii., 2), neither by expression nor

implication points to any hope of future mercy or salvation

by proxy. This is why, recognising as we do in our

philosophy the justice of this statement, we cannot

recommend too strongly mercy, charity, and forgiveness of

mutual offences. Resist not evil, and render good for evil,

are Buddhist precepts, and were first preached in view of

the implacability of Karmic law. For man to take the law

into his own hands is anyhow a sacrilegious presumption.

Human Law may use restrictive not punitive measures; but

a man who, believing in Karma, still revenges himself and

refuses to forgive every injury, thereby rendering good for

evil, is a criminal and only hurts himself. As Karma is sure

to punish the man who wronged him, by seeking to inflict

an additional punishment on his enemy, he, who instead of

leaving that punishment to the great Law adds to its his

own mite, only begets thereby a cause for the future reward

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of his own enemy and a future punishment for himself. The

unfailing Regulator affects in each incarnation the quality

of its successor; and the sum of the merit or demerit in

preceding ones determines it.

Are we then to infer a man's past from his present? -- only

so far as to believe that his present life is what it justly

should be, to atone for the sins of the past life. Of course --

seers and great adepts excepted -- we cannot as average

mortals know what those sins were. From our paucity of

data, it is impossible for us even to determine what an old

man's youth must have been; neither can we, for like

reasons, draw final conclusions merely from what we see in

the life of some man, as to what his past life may have

been.

[Karma] cannot be so strictly defined in effects as to show

that each individual environment, and the particular

conditions of life in which each person finds himself, are

nothing more than the retributive Karma which the

individual generated in a previous life. We must not lose

sight of the fact that every atom is subject to the general

law governing the whole body to which it belongs, and here

we come upon the wider track of the Karmic law. ... The

aggregate of individual Karma becomes that of the nation

to which those individuals belong, and further, the sum

total of National Karma is that of the World. Evils ... are

not peculiar to the individual or even to the Nation, they are

more or less universal; and it is upon this broad line of

Human interdependence that the law of Karma finds its

legitimate and equable issue.

It is impossible that Karma could readjust the balance of

power in the world's life and progress, unless it had a broad

and general line of action. It is held as a truth among

Theosophists that the interdependence of Humanity is the

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cause of what is called Distributive Karma, and it is this

law which affords the solution to the great question of

collective suffering and its relief. It is an occult law,

moreover, that no man can rise superior to his individual

failings, without lifting, be it ever so little, the whole body

of which he is an integral part. In the same way, no one can

sin, nor suffer the effects of sin, alone. In reality, there is no

such thing as "Separateness"; and the nearest approach to

that selfish state, which the laws of life permit, is in the

intent or motive. When every individual has contributed to

the general good what he can of money, labour, and of

ennobling thought, then, and only then, will the balance of

National Karma be struck.

The individual cannot separate himself from the race, nor

the race from the individual. The law of Karma applies

equally to all, although all are not equally developed. In

helping on the development of others, the Theosophist

believes that he is not only helping them to fulfill their

Karma, but that he is also, in the strictest sense, fulfilling

his own. It is the development of humanity, of which both

he and they are integral parts, that he has always in view,

and he knows that any failure on his part to respond to the

highest within him retards not only himself but all, in their

progressive march. By his actions, he can make it either

more difficult or more easy for humanity to attain the next

higher plane of being.

And now I advise you to compare our Theosophic views

upon Karma, the law of Retribution, and say whether they

are not both more philosophical and just than this cruel and

idiotic dogma which makes of "God" a senseless fiend; the

tenet, namely, that the "elect only" will be saved, and the

rest doomed to eternal perdition!

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Our present lives and circumstances are the direct results of

our own deeds and thoughts in lives that are past. ... If our

present lives depend upon the development of certain

principles which are a growth from the germs left by a

previous existence, the law holds good as regards the

future. Once grasp the idea that universal causation is not

merely present, but past, present and future, and every

action on our present plane falls naturally and easily into its

true place, and is seen in its true relation to ourselves and to

others. Every mean and selfish action sends us backward

and not forward, while every noble thought and every

unselfish deed are stepping-stones to the higher and more

glorious planes of being. If this life were all, then in many

respects it would indeed be poor and mean; but regarded as

a preparation for the next sphere of existence, it may be

used as the golden gate through which we may pass, not

selfishly and alone, but in company with our fellows, to the

palaces which lie beyond.

Once that you have assimilated all the details you will see

that for logic, consistency, profound philosophy, divine

mercy and equity, this doctrine of Reincarnation has not its

equal on earth. It is a belief in a perpetual progress for each

incarnating Ego, or divine soul, in an evolution from the

outward into the inward, from the material to the Spiritual,

arriving at the end of each stage at absolute unity with the

divine Principle. From strength to strength, from the beauty

and perfection of one plane to the greater beauty and

perfection of another, with accessions of new glory, of

fresh knowledge and power in each cycle, such is the

destiny of every Ego, which thus becomes its own Saviour

in each world and incarnation. In other words, it can return

to the original state of the homogeneity of primordial

essence only through the addition of the fruitage of Karma,

which alone is able to create an absolute conscious deity,

removed but one degree from the absolute ALL.

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[Collated from the writings of H.P. Blavatsky, especially from

The Key to Theosophy & The Secret Doctrine.]

302

On the Kama-Loka

and Devachan

by H.P. Blavatsky

[Excerpted from The Key

to Theosophy, pp. 142-176.]

ON THE FATE OF THE LOWER "PRINCIPLES"

ENQUIRER. You spoke of Kama-loka, what is it?

THEOSOPHIST. When the man dies, his lower three

principles leave him for ever; i. e., body, life, and the

vehicle of the latter, the astral body or the double of the

living man. And then, his four principles -- the central or

middle principle, the animal soul or Kama-rupa, with what

it has assimilated from the lower Manas, and the higher

triad find themselves in Kama-loka. The latter is an astral

locality, the limbus of scholastic theology, the Hades of the

ancients, and, strictly speaking, a locality only in a relative

sense. It has neither a definite area nor boundary, but exists

within subjective space; i. e., is beyond our sensuous

perceptions. Still it exists, and it is there that the astral

eidolons of all the beings that have lived, animals included,

await their second death. For the animals it comes with the

disintegration and the entire fading out of their astral

particles to the last. For the human eidolon it begins when

the Atma-Buddhi-Manasic triad is said to "separate" itself

from its lower principles, or the reflection of the ex-

personality, by falling into the Devachanic state.

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ENQUIRER. And what happens after this?

THEOSOPHIST. Then the Kama-rupic phantom,

remaining bereft of its informing thinking principle, the

higher Manas, and the lower aspect of the latter, the animal

intelligence, no longer receiving light from the higher

mind, and no longer having a physical brain to work

through, collapses.

ENQUIRER. In what way?

THEOSOPHIST. Well, it falls into the state of the frog

when certain portions of its brain are taken out by the

vivisector. It can think no more, even on the lowest animal

plane. Henceforth it is no longer even the lower Manas,

since this "lower" is nothing without the "higher."

ENQUIRER. And is it this nonentity which we find

materializing in Seance rooms with Mediums?

THEOSOPHIST. It is this nonentity. A true nonentity,

however, only as to reasoning or cogitating powers, still an

Entity, however astral and fluidic, as shown in certain cases

when, having been magnetically and unconsciously drawn

toward a medium, it is revived for a time and lives in him

by proxy, so to speak. This "spook," or the Kama-rupa, may

be compared with the jelly-fish, which has an ethereal

gelatinous appearance so long as it is in its own element, or

water (the medium's specific AURA) , but which, no sooner

is it thrown out of it, than it dissolves in the hand or on the

sand, especially in sunlight. In the medium's Aura, it lives a

kind of vicarious life and reasons and speaks either through

the medium's brain or those of other persons present. But

this would lead us too far, and upon other people's grounds,

whereon I have no desire to trespass. Let us keep to the

subject of reincarnation.

304

ENQUIRER. What of the latter? How long does the

incarnating Ego remain in the Devachanic state?

THEOSOPHIST. This, we are taught, depends on the

degree of spirituality and the merit or demerit of the last

incarnation. The average time is from ten to fifteen

centuries, as I already told you.

ENQUIRER. But why could not this Ego manifest and

communicate with mortals as Spiritualists will have it?

What is there to prevent a mother from communicating

with the children she left on earth, a husband with his wife,

and so on? It is a most consoling belief, I must confess; nor

do I wonder that those who believe in it are so averse to

give it up.

THEOSOPHIST. Nor are they forced to, unless they

happen to prefer truth to fiction, however "consoling."

Uncongenial our doctrines may be to Spiritualists; yet,

nothing of what we believe in and teach is half as selfish

and cruel as what they preach.

ENQUIRER. I do not understand you. What is selfish?

THEOSOPHIST. Their doctrine of the return of Spirits, the

real "personalities" as they say; and I will tell you why. If

Devachan -- call it "paradise" if you like, a "place of bliss

and of supreme felicity," if it is anything -- is such a place

(or say state), logic tells us that no sorrow or even a shade

of pain can be experienced therein. "God shall wipe away

all the tears from the eyes" of those in paradise, we read in

the book of many promises. And if the "Spirits of the dead"

are enabled to return and see all that is going on on earth,

and especially in their homes, what kind of bliss can be in

store for them?

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WHY THEOSOPHISTS DO NOT BELIEVE IN

THE RETURN OF PURE "SPIRITS"

ENQUIRER. What do you mean? Why should this

interfere with their bliss?

THEOSOPHIST. Simply this; and here is an instance. A

mother dies, leaving behind her little helpless children --

orphans whom she adores -- perhaps a beloved husband

also. We say that her "Spirit" or Ego -- that individuality

which is now all impregnated, for the entire Devachanic

period, with the noblest feelings held by its late personality,

i.e., love for her children, pity for those who suffer, and so

on -- we say that it is now entirely separated from the "vale

of tears," that its future bliss consists in that blessed

ignorance of all the woes it left behind. Spiritualists say, on

the contrary, that it is as vividly aware of them, and more

so than before, for "Spirits see more than mortals in the

flesh do." We say that the bliss of the Devachanee consists

in its complete conviction that it has never left the earth,

and that there is no such thing as death at all; that the post-

mortem spiritual consciousness of the mother will represent

to her that she lives surrounded by her children and all

those whom she loved; that no gap, no link, will be missing

to make her disembodied state the most perfect and

absolute happiness. The Spiritualists deny this point blank.

According to their doctrine, unfortunate man is not

liberated even by death from the sorrows of this life. Not a

drop from the life-cup of pain and suffering will miss his

lips; and nolens volens, since he sees everything now, shall

he drink it to the bitter dregs. Thus, the loving wife, who

during her lifetime was ready to save her husband sorrow at

the price of her heart's blood, is now doomed to see, in utter

helplessness, his despair, and to register every hot tear he

sheds for her loss. Worse than that, she may see the tears

dry too soon, and another beloved face shine on him, the

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father of her children; find another woman replacing her in

his affections; doomed to hear her orphans giving the holy

name of "mother" to one indifferent to them, and to see

those little children neglected, if not ill-treated. According

to this doctrine the "gentle wafting to immortal life"

becomes without any transition the way into a new path of

mental suffering! And yet, the columns of the "Banner of

Light," the veteran journal of the American Spiritualists,

are filled with messages from the dead, the "dear departed

ones," who all write to say how very happy they are! Is

such a state of knowledge consistent with bliss? Then

"bliss" stands in such a case for the greatest curse, and

orthodox damnation must be a relief in comparison to it!

ENQUIRER. But how does your theory avoid this? How

can you reconcile the theory of Soul's omniscience with its

blindness to that which is taking place on earth?

THEOSOPHIST. Because such is the law of love and

mercy. During every Devachanic period the Ego,

omniscient as it is per se, clothes itself, so to say, with the

reflection of the "personality" that was. I have just told you

that the ideal efflorescence of all the abstract, therefore

undying and eternal qualities or attributes, such as love and

mercy, the love of the good, the true and the beautiful, that

ever spoke in the heart of the living "personality," clung

after death to the Ego, and therefore followed it to

Devachan. For the time being, then, the Ego becomes the

ideal reflection of the human being it was when last on

earth, and that is not omniscient. Were it that, it would

never be in the state we call Devachan at all.

ENQUIRER. What are your reasons for it?

THEOSOPHIST. If you want an answer on the strict lines

of our philosophy, then I will say that it is because

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everything is illusion (Maya) outside of eternal truth, which

has neither form, colour, nor limitation. He who has placed

himself beyond the veil of maya -- and such are the highest

Adepts and Initiates -- can have no Devachan. As to the

ordinary mortal, his bliss in it is complete. It is an absolute

oblivion of all that gave it pain or sorrow in the past

incarnation, and even oblivion of the fact that such things

as pain or sorrow exist at all. The Devachanee lives its

intermediate cycle between two incarnations surrounded by

everything it had aspired to in vain, and in the

companionship of everyone it loved on earth. It has reached

the fulfilment of all its soul-yearnings. And thus it lives

throughout long centuries an existence of unalloyed

happiness, which is the reward for its sufferings in earth-

life. In short, it bathes in a sea of uninterrupted felicity

spanned only by events of still greater felicity in degree.

ENQUIRER. But this is more than simple delusion, it is an

existence of insane hallucinations!

THEOSOPHIST. From your standpoint it may be, not so

from that of philosophy. Besides which, is not our whole

terrestrial life filled with such delusions? Have you never

met men and women living for years in a fool's paradise?

And because you should happen to learn that the husband

of a wife, whom she adores and believes herself as beloved

by him, is untrue to her, would you go and break her heart

and beautiful dream by rudely awakening her to the reality?

I think not. I say it again, such oblivion and hallucination --

if you call it so -- are only a merciful law of nature and

strict justice. At any rate, it is a far more fascinating

prospect than the orthodox golden harp with a pair of

wings. The assurance that "the soul that lives ascends

frequently and runs familiarly through the streets of the

heavenly Jerusalem, visiting the patriarchs and prophets,

saluting the apostles, and admiring the army of martyrs"

308

may seem of a more pious character to some. Nevertheless,

it is a hallucination of a far more delusive character, since

mothers love their children with an immortal love, we all

know, while the personages mentioned in the "heavenly

Jerusalem" are still of a rather doubtful nature. But I would,

still, rather accept the "new Jerusalem," with its streets

paved like the show windows of a jeweller's shop, than find

consolation in the heartless doctrine of the Spiritualists.

The idea alone that the intellectual conscious souls of one's

father, mother, daughter or brother find their bliss in a

"Summer land" -- only a little more natural, but just as

ridiculous as the "New Jerusalem" in its description --

would be enough to make one lose every respect for one's

"departed ones." To believe that a pure spirit can feel happy

while doomed to witness the sins, mistakes, treachery, and,

above all, the sufferings of those from whom it is severed

by death and whom it loves best, without being able to help

them, would be a maddening thought.

ENQUIRER. There is something in your argument. I

confess to having never seen it in this light.

THEOSOPHIST. Just so, and one must be selfish to the

core and utterly devoid of the sense of retributive justice, to

have ever imagined such a thing. We are with those whom

we have lost in material form, and far, far nearer to them

now, than when they were alive. And it is not only in the

fancy of the Devachanee, as some may imagine, but in

reality. For pure divine love is not merely the blossom of a

human heart, but has its roots in eternity. Spiritual holy

love is immortal, and Karma brings sooner or later all those

who loved each other with such a spiritual affection to

incarnate once more in the same family group. Again we

say that love beyond the grave, illusion though you may

call it, has a magic and divine potency which reacts on the

living. A mother's Ego filled with love for the imaginary

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children it sees near itself, living a life of happiness, as real

to it as when on earth -- that love will always be felt by the

children in flesh. It will manifest in their dreams, and often

in various events -- in providential protections and escapes,

for love is a strong shield, and is not limited by space or

time. As with this Devachanic "mother," so with the rest of

human relationships and attachments, save the purely

selfish or material. Analogy will suggest to you the rest.

ENQUIRER. In no case, then, do you admit the possibility

of the communication of the living with the disembodied

spirit?

THEOSOPHIST. Yes, there is a case, and even two

exceptions to the rule. The first exception is during the few

days that follow immediately the death of a person and

before the Ego passes into the Devachanic state. Whether

any living mortal, save a few exceptional cases -- (when the

intensity of the desire in the dying person to return for

some purpose forced the higher consciousness to remain

awake, and therefore it was really the individuality, the

"Spirit" that communicated) -- has derived much benefit

from the return of the spirit into the objective plane is

another question. The spirit is dazed after death and falls

very soon into what we call "pre-devachanic

unconsciousness." The second exception is found in the

Nirmanakayas.

ENQUIRER. What about them? And what does the name

mean for you?

THEOSOPHIST. It is the name given to those who, though

they have won the right to Nirvana and cyclic rest -- ( not

"Devachan," as the latter is an illusion of our

consciousness, a happy dream, and as those who are fit for

Nirvana must have lost entirely every desire or possibility

310

of the world's illusions) -- have out of pity for mankind and

those they left on earth renounced the Nirvanic state. Such

an adept, or Saint, or whatever you may call him, believing

it a selfish act to rest in bliss while mankind groans under

the burden of misery produced by ignorance, renounces

Nirvana, and determines to remain invisible in spirit on this

earth. They have no material body, as they have left it

behind; but otherwise they remain with all their principles

even in astral life in our sphere. And such can and do

communicate with a few elect ones, only surely not with

ordinary mediums.

ENQUIRER. I have put you the question about

Nirmanakayas because I read in some German and other

works that it was the name given to the terrestrial

appearances or bodies assumed by Buddhas in the Northern

Buddhistic teachings.

THEOSOPHIST. So they are, only the Orientalists have

confused this terrestrial body by understanding it to be

objective and physical instead of purely astral and

subjective.

ENQUIRER. And what good can they do on earth?

THEOSOPHIST. Not much, as regards individuals, as they

have no right to interfere with Karma, and can only advise

and inspire mortals for the general good. Yet they do more

beneficent actions than you imagine.

ENQUIRER. To this Science would never subscribe, not

even modern psychology. For them, no portion of

intelligence can survive the physical brain. What would

you answer them?

311

THEOSOPHIST. I would not even go to the trouble of

answering, but would simply say, in the words given to "M.

A. Oxon," "Intelligence is perpetuated after the body is

dead. Though it is not a question of the brain only. . . . It is

reasonable to propound the indestructibility of the human

spirit from what we know" ( Spirit Identity, p. 69).

ENQUIRER. But "M. A. Oxon" is a Spiritualist?

THEOSOPHIST. Quite so, and the only true Spiritualist I

know of, though we may still disagree with him on many a

minor question. Apart from this, no Spiritualist comes

nearer to the occult truths than he does. Like any one of us

he speaks incessantly "of the surface dangers that beset the

ill-equipped, feather-headed muddler with the occult, who

crosses the threshold without counting the cost." (1) Our only disagreement rests in the question of "Spirit Identity."

Otherwise, I, for one, coincide almost entirely with him,

and accept the three propositions he embodied in his

address of July, 1884. It is this eminent Spiritualist, rather,

who disagrees with us, not we with him.

ENQUIRER. What are these propositions?

THEOSOPHIST. "l. That there is a life coincident with,

and independent of the physical life of the body."

"2. That, as a necessary corollary, this life extends beyond

the life of the body" (we say it extends throughout

Devachan).

"3. That there is communication between the denizens of

that state of existence and those of the world in which we

now live."

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All depend, you see, on the minor and secondary aspects of

these fundamental propositions. Everything depends on the

views we take of Spirit and Soul, or Individuality and

Personality. Spiritualists confuse the two "into one"; we

separate them, and say that, with the exceptions above

enumerated, no Spirit will revisit the earth, though the

animal Soul may. But let us return once more to our direct

subject, the Skandhas.

ENQUIRER. I begin to understand better now. It is the

Spirit, so to say, of those Skandhas which are the most

ennobling, which, attaching themselves to the incarnating

Ego, survive, and are added to the stock of its angelic

experiences. And it is the attributes connected with the

material Skandhas, with selfish and personal motives,

which, disappearing from the field of action between two

incarnations, reappear at the subsequent incarnation as

Karmic results to be atoned for; and therefore the Spirit will

not leave Devachan. Is it so?

THEOSOPHIST. Very nearly so. If you add to this that the

law of retribution, or Karma, rewarding the highest and

most spiritual in Devachan, never fails to reward them

again on earth by giving them a further development, and

furnishing the Ego with a body fitted for it, then you will be

quite correct.

A FEW WORDS ABOUT THE SKANDHAS.

ENQUIRER. What becomes of the other, the lower

Skandhas of the personality, after the death of the body?

Are they quite destroyed?

THEOSOPHIST. They are and yet they are not -- a fresh

metaphysical and occult mystery for you. They are

destroyed as the working stock in hand of the personality;

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they remain as Karmic effects, as germs, hanging in the

atmosphere of the terrestrial plane, ready to come to life, as

so many avenging fiends, to attach themselves to the new

personality of the Ego when it reincarnates.

ENQUIRER. This really passes my comprehension, and is

very difficult to understand.

THEOSOPHIST. Not once that you have assimilated all the

details. For then you will see that for logic, consistency,

profound philosophy, divine mercy and equity, this

doctrine of Reincarnation has not its equal on earth. It is a

belief in a perpetual progress for each incarnating Ego, or

divine soul, in an evolution from the outward into the

inward, from the material to the Spiritual, arriving at the

end of each stage at absolute unity with the divine

Principle. From strength to strength, from the beauty and

perfection of one plane to the greater beauty and perfection

of another, with accessions of new glory, of fresh

knowledge and power in each cycle, such is the destiny of

every Ego, which thus becomes its own Saviour in each

world and incarnation.

ENQUIRER. But Christianity teaches the same. It also

preaches progression.

THEOSOPHIST. Yes, only with the addition of something

else. It tells us of the impossibility of attaining Salvation

without the aid of a miraculous Saviour, and therefore

dooms to perdition all those who will not accept the dogma.

This is just the difference between Christian theology and

Theosophy. The former enforces belief in the Descent of

the Spiritual Ego into the Lower Self; the latter inculcates

the necessity of endeavouring to elevate oneself to the

Christos, or Buddhi state.

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ENQUIRER. By teaching the annihilation of consciousness

in case of failure, however, don't you think that it amounts

to the annihilation of Self, in the opinion of the non-

metaphysical?

THEOSOPHIST. From the standpoint of those who believe

in the resurrection of the body literally, and insist that

every bone, every artery and atom of flesh will be raised

bodily on the Judgment Day -- of course it does. If you still

insist that it is the perishable form and finite qualities that

make up immortal man, then we shall hardly understand

each other. And if you do not understand that, by limiting

the existence of every Ego to one life on earth, you make of

Deity an ever-drunken Indra of the Puranic dead letter, a

cruel Moloch, a god who makes an inextricable mess on

Earth, and yet claims thanks for it, then the sooner we drop

the conversation the better.

ENQUIRER. But let us return, now that the subject of the

Skandhas is disposed of, to the question of the

consciousness which survives death. This is the point

which interests most people. Do we possess more

knowledge in Devachan than we do in Earth life?

THEOSOPHIST. In one sense, we can acquire more

knowledge; that is, we can develop further any faculty

which we loved and strove after during life, provided it is

concerned with abstract and ideal things, such as music,

painting, poetry, etc., since Devachan is merely an

idealized and subjective continuation of earth-life.

ENQUIRER. But if in Devachan the Spirit is free from

matter, why should it not possess all knowledge?

THEOSOPHIST. Because, as I told you, the Ego is, so to

say, wedded to the memory of its last incarnation. Thus, if

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you think over what I have said, and string all the facts

together, you will realize that the Devachanic state is not

one of omniscience, but a transcendental continuation of

the personal life just terminated. It is the rest of the soul

from the toils of life.

ENQUIRER. But the scientific materialists assert that after

the death of man nothing remains; that the human body

simply disintegrates into its component elements; and that

what we call soul is merely a temporary self-consciousness

produced as a bye-product of organic action, which will

evaporate like steam. Is not theirs a strange state of mind?

THEOSOPHIST. Not strange at all, that I see. If they say

that self-consciousness ceases with the body, then in their

case they simply utter an unconscious prophecy, for once

they are firmly convinced of what they assert, no conscious

after-life is possible for them. For there are exceptions to

every rule.

ON POST-MORTEM AND POST-NATAL

CONSCIOUSNESS. (2)

ENQUIRER. But if human self-consciousness survives

death as a rule, why should there be exceptions?

THEOSOPHIST. In the fundamental principles of the

spiritual world no exception is possible. But there are rules

for those who see, and rules for those who prefer to remain

blind.

ENQUIRER. Quite so, I understand. This is but an

aberration of the blind man, who denies the existence of the

sun because he does not see it. But after death his spiritual

eyes will certainly compel him to see. Is this what you

mean?

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THEOSOPHIST. He will not be compelled, nor will he see

anything. Having persistently denied during life the

continuance of existence after death, he will be unable to

see it, because his spiritual capacity having been stunted in

life, it cannot develop after death, and he will remain blind.

By insisting that he must see it, you evidently mean one

thing and I another. You speak of the spirit from the spirit,

or the flame from the flame -- of Atma, in short -- and you

confuse it with the human soul -- Manas. . . . You do not

understand me; let me try to make it clear. The whole gist

of your question is to know whether, in the case of a

downright materialist, the complete loss of self-

consciousness and self-perception after death is possible?

Isn't it so? I answer, It is possible. Because, believing

firmly in our Esoteric Doctrine, which refers to the post-

mortem period, or the interval between two lives or births,

as merely a transitory state, I say, whether that interval

between two acts of the illusionary drama of life lasts one

year or a million, that post-mortem state may, without any

breach of the fundamental law, prove to be just the same

state as that of a man who is in a dead faint.

ENQUIRER. But since you have just said that the

fundamental laws of the after death state admit of no

exceptions, how can this be?

THEOSOPHIST. Nor do I say that it does admit of an

exception. But the spiritual law of continuity applies only

to things which are truly real. To one who has read and

understood Mundakya Upanishad and Vedanta-Sara all this

becomes very clear. I will say more: it is sufficient to

understand what we mean by Buddhi and the duality of

Manas to gain a clear perception why the materialist may

fail to have a self-conscious survival after death. Since

Manas, in its lower aspect, is the seat of the terrestrial

mind, it can, therefore, give only that perception of the

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Universe which is based on the evidence of that mind; it

cannot give spiritual vision. It is said in the Eastern school,

that between Buddhi and Manas (the Ego), or Iswara and

Pragna (3) there is in reality no more difference than

between a forest and its trees, a lake and its waters, as the

Mundakya teaches. One or hundreds of trees dead from loss

of vitality, or uprooted, are yet incapable of preventing the

forest from being still a forest.

ENQUIRER. But, as I understand it, Buddhi represents in

this simile the forest, and Manas-taijasi (4) the trees. And if

Buddha is immortal, how can that which is similar to it, i.

e., Manas-taijasi, entirely lose its consciousness till the day

of its new incarnation? I cannot understand it.

THEOSOPHIST. You cannot, because you will mix up an

abstract representation of the whole with its casual changes

of form. Remember that if it can be said of Buddhi-Manas

that it is unconditionally immortal, the same cannot be said

of the lower Manas, still less of Taijasi, which is merely an

attribute. Neither of these, neither Manas nor Taijasi, can

exist apart from Buddhi, the divine soul, because the first

( Manas) is, in its lower aspect, a qualificative attribute of

the terrestrial personality, and the second ( Taijasi) is

identical with the first, because it is the same Manas only

with the light of Buddhi reflected on it. In its turn, Buddhi

would remain only an impersonal spirit without this

element which it borrows from the human soul, which

conditions and makes of it, in this illusive Universe, as it

were something separate from the universal soul for the

whole period of the cycle of incarnation. Say rather that

Buddhi-Manas can neither die nor lose its compound self-

consciousness in Eternity, nor the recollection of its

previous incarnations in which the two -- i.e., the spiritual

and the human soul -- had been closely linked together. But

it is not so in the case of a materialist, whose human soul

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not only receives nothing from the divine soul, but even

refuses to recognise its existence. You can hardly apply this

axiom to the attributes and qualifications of the human

soul, for it would be like saying that because your divine

soul is immortal, therefore the bloom on your cheek must

also be immortal; whereas this bloom, like Taijasi, is

simply a transitory phenomenon.

ENQUIRER. Do I understand you to say that we must not

mix in our minds the noumenon with the phenomenon, the

cause with its effect?

THEOSOPHIST. I do say so, and repeat that, limited to

Manas or the human soul alone, the radiance of Taijasi

itself becomes a mere question of time; because both

immortality and consciousness after death become, for the

terrestrial personality of man, simply conditioned attributes,

as they depend entirely on conditions and beliefs created by

the human soul itself during the life of its body. Karma acts

incessantly: we reap in our after-life only the fruit of that

which we have ourselves sown in this.

ENQUIRER. But if my Ego can, after the destruction of my

body, become plunged in a state of entire unconsciousness,

then where can be the punishment for the sins of my past

life?

THEOSOPHIST. Our philosophy teaches that Karmic

punishment reaches the Ego only in its next incarnation.

After death it receives only the reward for the unmerited

sufferings endured during its past incarnation. (5) The

whole punishment after death, even for the materialist,

consists, therefore, in the absence of any reward, and the

utter loss of the consciousness of one's bliss and rest.

Karma is the child of the terrestrial Ego, the fruit of the

actions of the tree which is the objective personality visible

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to all, as much as the fruit of all the thoughts and even

motives of the spiritual "I"; but Karma is also the tender

mother, who heals the wounds inflicted by her during the

preceding life, before she will begin to torture this Ego by

inflicting upon him new ones. If it may be said that there is

not a mental or physical suffering in the life of a mortal

which is not the direct fruit and consequence of some sin in

a preceding existence; on the other hand, since he does not

preserve the slightest recollection of it in his actual life, and

feels himself not deserving of such punishment, and

therefore thinks he suffers for no guilt of his own, this

alone is sufficient to entitle the human soul to the fullest

consolation, rest, and bliss in his post-mortem existence.

Death comes to our spiritual selves ever as a deliverer and

friend. For the materialist, who, notwithstanding his

materialism, was not a bad man, the interval between the

two lives will be like the unbroken and placid sleep of a

child, either entirely dreamless, or filled with pictures of

which he will have no definite perception; while for the

average mortal it will be a dream as vivid as life, and full of

realistic bliss and visions.

ENQUIRER. Then the personal man must always go on

suffering blindly the Karmic penalties which the Ego has

incurred?

THEOSOPHIST. Not quite so. At the solemn moment of

death every man, even when death is sudden, sees the

whole of his past life marshalled before him, in its minutest

details. For one short instant the personal becomes one

with the individual and all-knowing Ego. But this instant is

enough to show to him the whole chain of causes which

have been at work during his life. He sees and now

understands himself as he is, unadorned by flattery or self-

deception. He reads his life, remaining as a spectator

looking down into the arena he is quitting; he feels and

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knows the justice of all the suffering that has overtaken

him.

ENQUIRER. Does this happen to everyone?

THEOSOPHIST. Without any exception. Very good and

holy men see, we are taught, not only the life they are

leaving, but even several preceding lives in which were

produced the causes that made them what they were in the

life just closing. They recognise the law of Karma in all its

majesty and justice.

ENQUIRER. Is there anything corresponding to this before

re-birth?

THEOSOPHIST. There is. As the man at the moment of

death has a retrospective insight into the life he has led, so,

at the moment he is reborn on to earth, the Ego, awaking

from the state of Devachan, has a prospective vision of the

life which awaits him, and realizes all the causes that have

led to it. He realizes them and sees futurity, because it is

between Devachan and re-birth that the Ego regains his full

manasic consciousness, and rebecomes for a short time the

god he was, before, in compliance with Karmic law, he first

descended into matter and incarnated in the first man of

flesh. The "golden thread" sees all its "pearls" and misses

not one of them.

WHAT IS REALLY MEANT BY ANNIHILATION.

ENQUIRER. I have heard some Theosophists speak of a

golden thread on which their lives were strung. What do

they mean by this?

THEOSOPHIST. In the Hindu Sacred books it is said that

that which undergoes periodical incarnation is the

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Sutratma, which means literally the "Thread Soul." It is a synonym of the reincarnating Ego -- Manas conjoined with

Buddhi -- which absorbs the Manasic recollections of all

our preceding lives. It is so called, because, like the pearls

on a thread, so is the long series of human lives strung

together on that one thread. In some Upanishad these

recurrent re-births are likened to the life of a mortal which

oscillates periodically between sleep and waking.

ENQUIRER. This, I must say, does not seem very clear,

and I will tell you why. For the man who awakes, another

day commences, but that man is the same in soul and body

as he was the day before; whereas at every incarnation a

full change takes place not only of the external envelope,

sex, and personality, but even of the mental and psychic

capacities. The simile does not seem to me quite correct.

The man who arises from sleep remembers quite clearly

what he has done yesterday, the day before, and even

months and years ago. But none of us has the slightest

recollection of a preceding life or of any fact or event

concerning it. . . . I may forget in the morning what I have

dreamt during the night, still I know that I have slept and

have the certainty that I lived during sleep; but what

recollection can I have of my past incarnation until the

moment of death? How do you reconcile this?

THEOSOPHIST. Some people do recollect their past

incarnations during life; but these are Buddhas and

Initiates. This is what the Yogis call Samma-Sambuddha,

or the knowledge of the whole series of one's past

incarnations.

ENQUIRER. But we ordinary mortals who have not

reached Samma-Sambuddha, how are we to understand this

simile?

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THEOSOPHIST. By studying it and trying to understand

more correctly the characteristics and the three kinds of

sleep. Sleep is a general and immutable law for man as for

beast, but there are different kinds of sleep and still more

different dreams and visions.

ENQUIRER. But this takes us to another subject. Let us

return to the materialist who, while not denying dreams,

which he could hardly do, yet denies immortality in general

and the survival of his own individuality.

THEOSOPHIST. And the materialist, without knowing it,

is right. One who has no inner perception of, and faith in,

the immortality of his soul, in that man the soul can never

become Buddhi-taijasi, but will remain simply Manas, and

for Manas alone there is no immortality possible. In order

to live in the world to come a conscious life, one has to

believe first of all in that life during the terrestrial

existence. On these two aphorisms of the Secret Science all

the philosophy about the post-mortem consciousness and

the immortality of the soul is built. The Ego receives

always according to its deserts. After the dissolution of the

body, there commences for it a period of full awakened

consciousness, or a state of chaotic dreams, or an utterly

dreamless sleep undistinguishable from annihilation, and

these are the three kinds of sleep. If our physiologists find

the cause of dreams and visions in an unconscious

preparation for them during the waking hours, why cannot

the same be admitted for the post-mortem dreams? I repeat

it: death is sleep. After death, before the spiritual eyes of

the soul, begins a performance according to a programme

learnt and very often unconsciously composed by

ourselves: the practical carrying out of correct beliefs or of

illusions which have been created by ourselves. The

Methodist will be Methodist, the Mussulman a Mussulman,

at least for some time -- in a perfect fool's paradise of each

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man's creation and making. These are the post-mortem

fruits of the tree of life. Naturally, our belief or unbelief in

the fact of conscious immortality is unable to influence the

unconditioned reality of the fact itself, once that it exists;

but the belief or unbelief in that immortality as the property

of independent or separate entities, cannot fail to give

colour to that fact in its application to each of these entities.

Now do you begin to understand it?

ENQUIRER. I think I do. The materialist, disbelieving in

everything that cannot be proven to him by his five senses,

or by scientific reasoning, based exclusively on the data

furnished by these senses in spite of their inadequacy, and

rejecting every spiritual manifestation, accepts life as the

only conscious existence. Therefore according to their

beliefs so will it be unto them. They will lose their personal

Ego, and will plunge into a dreamless sleep until a new

awakening. Is it so?

THEOSOPHIST. Almost so. Remember the practically

universal teaching of the two kinds of conscious existence:

the terrestrial and the spiritual. The latter must be

considered real from the very fact that it is inhabited by the

eternal, changeless and immortal Monad; whereas the

incarnating Ego dresses itself up in new garments entirely

different from those of its previous incarnations, and in

which all except its spiritual prototype is doomed to a

change so radical as to leave no trace behind.

ENQUIRER. How so? Can my conscious terrestrial "I"

perish not only for a time, like the consciousness of the

materialist, but so entirely as to leave no trace behind?

THEOSOPHIST. According to the teaching, it must so

perish and in its fulness, all except the principle which,

having united itself with the Monad, has thereby become a

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purely spiritual and indestructible essence, one with it in

the Eternity. But in the case of an out-and-out materialist,

in whose personal no Buddhi has ever reflected itself, how

can the latter carry away into the Eternity one particle of

that terrestrial personality? Your spiritual "I" is immortal;

but from your present self it can carry away into Eternity

that only which has become worthy of immortality, namely,

the aroma alone of the flower that has been mown by death.

ENQUIRER. Well, and the flower, the terrestrial "I"?

THEOSOPHIST. The flower, as all past and future flowers

which have blossomed and will have to blossom on the

mother bough, the Sutratma, all children of one root or

Buddhi -- will return to dust. Your present "I," as you

yourself know, is not the body now sitting before me, nor

yet is it what I would call Manas-Sutratma, but Sutratma-

Buddhi.

ENQUIRER. But this does not explain to me, at all, why

you call life after death immortal, infinite and real, and the

terrestrial life a simple phantom or illusion; since even that

post-mortem life has limits, however much wider they may

be than those of terrestrial life.

THEOSOPHIST. No doubt. The spiritual Ego of man

moves in eternity like a pendulum between the hours of

birth and death. But if these hours, marking the periods of

life terrestrial and life spiritual, are limited in their duration,

and if the very number of such stages in Eternity between

sleep and awakening, illusion and reality, has its beginning

and its end, on the other hand, the spiritual pilgrim is

eternal. Therefore are the hours of his post-mortem life,

when, disembodied, he stands face to face with truth and

not the mirages of his transitory earthly existences, during

the period of that pilgrimage which we call "the cycle of re-

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births" -- the only reality in our conception. Such intervals,

their limitation notwithstanding, do not prevent the Ego,

while ever perfecting itself, from following undeviatingly,

though gradually and slowly, the path to its last

transformation, when that Ego, having reached its goal,

becomes a divine being. These intervals and stages help

towards this final result instead of hindering it; and without

such limited intervals the divine Ego could never reach its

ultimate goal. I have given you once already a familiar

illustration by comparing the Ego, or the individuality, to

an actor, and its numerous and various incarnations to the

parts it plays. Will you call these parts or their costumes the

individuality of the actor himself? Like that actor, the Ego

is forced to play during the cycle of necessity, up to the

very threshold of Paranirvana, many parts such as may be

unpleasant to it. But as the bee collects its honey from

every flower, leaving the rest as food for the earthly worms,

so does our spiritual individuality, whether we call it

Sutratma or Ego. Collecting from every terrestrial

personality, into which Karma forces it to incarnate, the

nectar alone of the spiritual qualities and self-

consciousness, it unites all these into one whole and

emerges from its chrysalis as the glorified Dhyan Chohan.

So much the worse for those terrestrial personalities from

which it could collect nothing. Such personalities cannot

assuredly outlive consciously their terrestrial existence.

ENQUIRER. Thus, then, it seems that, for the terrestrial

personality, immortality is still conditional. Is, then,

immortality itself not unconditional?

THEOSOPHIST. Not at all. But immortality cannot touch

the non-existent: for all that which exists as SAT, or

emanates from SAT, immortality and Eternity are absolute.

Matter is the opposite pole of spirit, and yet the two are

one. The essence of all this, i.e. , Spirit, Force and Matter, or

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the three in one, is as endless as it is beginningless; but the

form acquired by this triple unity during its incarnations, its

externality, is certainly only the illusion of our personal

conceptions. Therefore do we call Nirvana and the

Universal life alone a reality, while relegating the terrestrial

life, its terrestrial personality included, and even its

Devachanic existence, to the phantom realm of illusion.

ENQUIRER. But why in such a case call sleep the reality,

and waking the illusion?

THEOSOPHIST. It is simply a comparison made to

facilitate the grasping of the subject, and from the

standpoint of terrestrial conceptions it is a very correct one.

ENQUIRER. And still I cannot understand, if the life to

come is based on justice and the merited retribution for all

our terrestrial suffering, how in the case of materialists,

many of whom are really honest and charitable men, there

should remain of their personality nothing but the refuse of

a faded flower.

THEOSOPHIST. No one ever said such a thing. No

materialist, however unbelieving, can die for ever in the

fulness of his spiritual individuality. What was said is that

consciousness can disappear either fully or partially in the

case of a materialist, so that no conscious remains of his

personality survive.

ENQUIRER. But surely this is annihilation?

THEOSOPHIST. Certainly not. One can sleep a dead sleep

and miss several stations during a long railway journey,

without the slightest recollection or consciousness, and

awake at another station and continue the journey past

innumerable other halting-places till the end of the journey

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or the goal is reached. Three kinds of sleep were mentioned

to you: the dreamless, the chaotic, and the one which is so

real, that to the sleeping man his dreams become full

realities. If you believe in the latter why can't you believe

in the former; according to the after life a man has believed

in and expected, such is the life he will have. He who

expected no life to come will have an absolute blank,

amounting to annihilation, in the interval between the two

re-births. This is just the carrying out of the programme we

spoke of, a programme created by the materialists

themselves. But there are various kinds of materialists, as

you say. A selfish, wicked Egoist, one who never shed a

tear for anyone but himself, thus adding entire indifference

to the whole world to his unbelief, must, at the threshold of

death, drop his personality for ever. This personality having

no tendrils of sympathy for the world around and hence

nothing to hook on to Sutratma, it follows that with the last

breath every connection between the two is broken. There

being no Devachan for such a materialist, the Sutratma will

re-incarnate almost immediately. But those materialists

who erred in nothing but their disbelief will oversleep but

one station. And the time will come when that ex-

materialist will perceive himself in the Eternity and perhaps

repent that he lost even one day, one station, from the life

eternal.

ENQUIRER. Still, would it not be more correct to say that

death is birth into a new life, or a return once more into

eternity?

THEOSOPHIST. You may if you like. Only remember that

births differ, and that there are births of "still-born" beings,

which are failures of nature. Moreover, with your Western

fixed ideas about material life, the words "living" and

"being" are quite inapplicable to the pure subjective state of

post-mortem existence. It is just because, save in a few

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philosophers who are not read by the many, and who

themselves are too confused to present a distinct picture of

it, it is just because your Western ideas of life and death

have finally become so narrow, that on the one hand they

have led to crass materialism, and on the other, to the still

more material conception of the other life, which the

spiritualists have formulated in their Summer-land. There

the souls of men eat, drink, marry, and live in a paradise

quite as sensual as that of Mohammed, but even less

philosophical. Nor are the average conceptions of the

uneducated Christians any better, being if possible still

more material. What between truncated angels, brass

trumpets, golden harps, and material hell-fires, the

Christian heaven seems like a fairy scene at a Christmas

pantomime.

It is because of these narrow conceptions that you find such

difficulty in understanding. It is just because the life of the

disembodied soul, while possessing all the vividness of

reality, as in certain dreams, is devoid of every grossly

objective form of terrestrial life, that the Eastern

philosophers have compared it with visions during sleep.

DEFINITE WORDS FOR DEFINITE THINGS.

ENQUIRER. Don't you think it is because there are no

definite and fixed terms to indicate each "Principle" in man,

that such a confusion of ideas arises in our minds with

respect to the respective functions of these "Principles"?

THEOSOPHIST. I have thought of it myself. The whole

trouble has arisen from this: we have started our

expositions of, and discussion about, the "Principles," using

their Sanskrit names instead of coining immediately, for the

use of Theosophists, their equivalents in English. We must

try and remedy this now.

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ENQUIRER. You will do well, as it may avoid further

confusion; no two theosophical writers, it seems to me,

have hitherto agreed to call the same "Principle" by the

same name.

THEOSOPHIST. The confusion is more apparent than real,

however. I have heard some of our Theosophists express

surprise at, and criticize several essays speaking of these

"principles"; but, when examined, there was no worse

mistake in them than that of using the word "Soul" to cover

the three principles without specifying the distinctions. The

first, as positively the clearest of our Theosophical writers,

Mr. A. P. Sinnett, has some comprehensive and admirably-

written passages on the "Higher Self." (Vide Transactions

of the "LONDON LODGE of the Theos. Soc.," No. 7, Oct.,

1885.) His real idea has also been misconceived by some,

owing to his using the word "Soul" in a general sense. Yet

here are a few passages which will show to you how clear

and comprehensive is all that he writes on the subject: --

. . . "The human soul, once launched on the streams of

evolution as a human individuality, (6) passes through

alternate periods of physical and relatively spiritual

existence. It passes from the one plane, or stratum, or

condition of nature to the other under the guidance of its

Karmic affinities; living in incarnations the life which its

Karma has pre-ordained; modifying its progress within the

limitations of circumstances, and, -- developing fresh

Karma by its use or abuse of opportunities, -- it returns to

spiritual existence (Devachan) after each physical life, --

through the intervening region of Kamaloca -- for rest and

refreshment and for the gradual absorption into its essence,

as so much cosmic progress, of the life's experience gained

"on earth" or during physical existence. This view of the

matter will, moreover, have suggested many collateral

inferences to anyone thinking over the subject; for instance,

330

that the transfer of consciousness from the Kamaloka to the

Devachanic stage of this progression would necessarily be

gradual (7); that in truth, no hard-and-fast line separates the

varieties of spiritual conditions, that even the spiritual and

physical planes, as psychic faculties in living people show,

are not so hopelessly walled off from one another as

materialistic theories would suggest; that all states of nature

are all around us simultaneously, and appeal to different

perceptive faculties; and so on. . . . It is clear that during

physical existence people who possess psychic faculties

remain in connection with the planes of superphysical

consciousness; and although most people may not be

endowed with such faculties, we all, as the phenomena of

sleep, even, and especially . . . those of somnambulism or

mesmerism, show, are capable of entering into conditions

of consciousness that the five physical senses have nothing

to do with. We -- the souls within us -- are not as it were

altogether adrift in the ocean of matter. We clearly retain

some surviving interest or rights in the shore from which,

for a time, we have floated off. The process of incarnation,

therefore, is not fully described when we speak of an

alternate existence on the physical and spiritual planes, and

thus picture the soul as a complete entity slipping entirely

from the one state of existence to the other. The more

correct definitions of the process would probably represent

incarnation as taking place on this physical plane of nature

by reason of an efflux emanating from the soul. The

Spiritual realm would all the while be the proper habitat of

the Soul, which would never entirely quit it; and that non-

materializable portion of the Soul which abides

permanently on the spiritual plane may fitly, perhaps, be

spoken of as the HIGHER SELF."

This "Higher Self" is ATMA, and of course it is "non-

materializable," as Mr. Sinnett says. Even more, it can

never be "objective" under any circumstances, even to the

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highest spiritual perception. For Atman or the "Higher Self"

is really Brahma, the ABSOLUTE, and indistinguishable

from it. In hours of Samadhi, the higher spiritual

consciousness of the Initiate is entirely absorbed in the

ONE essence, which is Atman, and therefore, being one

with the whole, there can be nothing objective for it. Now

some of our Theosophists have got into the habit of using

the words "Self" and "Ego" as synonymous, of associating

the term "Self" with only man's higher individual or even

personal "Self" or Ego, whereas this term ought never to be

applied except to the One universal Self. Hence the

confusion. Speaking of Manas, the "causal body," we may

call it -- when connecting it with the Buddhic radiance --

the "HIGHER EGO," never the "Higher Self." For even

Buddhi, the "Spiritual Soul," is not the SELF, but the

vehicle only of SELF. All the other "Selves" -- such as the

"Individual" self and "personal" self -- ought never to be

spoken or written of without their qualifying and

characteristic adjectives.

Thus in this most excellent essay on the "Higher Self," this

term is applied to the sixth principle or Buddhi (of course in

conjunction with Manas, as without such union there would

be no thinking principle or element in the spiritual soul);

and has in consequence given rise to just such

misunderstandings. The statement that "a child does not

acquire its sixth principle -- or become a morally

responsible being capable of generating Karma -- until

seven years old," proves what is meant therein by the

HIGHER SELF. Therefore, the able author is quite justified

in explaining that after the "Higher Self" has passed into

the human being and saturated the personality -- in some of

the finer organizations only -- with its consciousness

"people with psychic faculties may indeed perceive this

Higher Self through their finer senses from time to time."

But so are those, who limit the term "Higher Self" to the

332

Universal Divine Principle, "justified" in misunderstanding

him. For, when we read, without being prepared for this

shifting of metaphysical terms, (8) that while "fully

manifesting on the physical plane . . . the Higher Self still

remains a conscious spiritual Ego on the corresponding

plane of Nature" -- we are apt to see in the "Higher Self" of

this sentence, "Atma," and in the spiritual Ego, "Manas," or

rather Buddhi-Manas, and forthwith to criticise the whole

thing as incorrect.

To avoid henceforth such misapprehensions, I propose to

translate literally from the Occult Eastern terms their

equivalents in English, and offer these for future use.

Atma, the inseparable ray of the

Universal and ONE SELF. It is the

THE HIGHER SELF is

God above, more than within, us.

Happy the man who succeeds in

saturating his inner Ego with it!

the Spiritual soul or Buddhi, in close

union with Manas, the mind-

THE SPIRITUAL divine principle, without which it is no

EGO is

EGO at all, but only the Atmic

Vehicle.

Manas, the "Fifth" Principle, so

called, independently of Buddhi.

The Mind-Principle is only the

Spiritual Ego when merged into one

THE INNER, or HIGHER with Buddhi, -- no materialist being

"EGO" is

supposed to have in him such an

Ego, however great his intellectual

capacities. It is the permanent

Individuality or the "Reincarnating

Ego."

THE LOWER, or

the physical man in conjunction

PERSONAL "Ego" is

with his lower Self, i.e., animal

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instincts, passions, desires, etc. It is

called the "false personality," and

consists of the lower Manas

combined with Kama-rupa, and

operating through the Physical body

and its phantom or "double."

The remaining "Principle" " Prana," or "Life," is, strictly speaking, the radiating force or Energy of Atma -- as the

Universal Life and the ONE SELF, -- ITS lower or rather

(in its effects) more physical, because manifesting, aspect.

Prana or Life permeates the whole being of the objective

Universe; and is called a "principle" only because it is an

indispensable factor and the deus ex machina of the living

man.

ENQUIRER. This division being so much simplified in its

combinations will answer better, I believe. The other is

much too metaphysical.

THEOSOPHIST. If outsiders as well as Theosophists

would agree to it, it would certainly make matters much

more comprehensible.

Endnotes

1. "Some things that I do know of Spiritualism and some

that I do not. "

2. A few portions of this chapter and of the preceding were

published in Lucifer in the shape of a "Dialogue on the

Mysteries of After Life," in the January number, 1889. The

334

article was unsigned, as if it were written by the editor, but

it came from the pen of the author of the present volume.

3. Iswara is the collective consciousness of the manifested

deity, Brahma, i. e., the collective consciousness of the

Host of Dhyan Chohans ( vide SECRET DOCTRINE); and

Pragna is their individual wisdom.

4. Taijasi means the radiant in consequence of its union

with Buddhi; i. e., Manas, the human soul, illuminated by

the radiance of the divine soul. Therefore, Manas-taijasi

may be described as radiant mind; the human reason lit by

the light of the spirit; and Buddhi-Manas is the revelation

of the divine plus human intellect and self-consciousness.

5. Some Theosophists have taken exception to this phrase,

but the words are those of Master, and the meaning

attached to the word "unmerited" is that given above. In the

T. P. S. pamphlet No. 6, a phrase, criticised subsequently in

LUCIFER, was used which was intended to convey the

same idea. In form, however, it was awkward and open to

the criticism directed against it; but the essential idea was

that men often suffer from the effects of the actions done

by others, effects which thus do not strictly belong to their

own Karma -- and for these sufferings they of course

deserve compensation.

6. The "re-incarnating Ego," or "Human Soul," as he called

it, the Causal Body with the Hindus.

7. The length of this "transfer" depends, however, on the

degree of spirituality in the ex-personality of the

disembodied Ego. For those whose lives were very spiritual

this transfer, though gradual, is very rapid. The time

becomes longer with the materialistically inclined.

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8. "Shifting of Metaphysical terms" applies here only to the

shifting of their translated equivalents from the Eastern

expressions; for to this day there never existed any such

terms in English, every Theosophist having to coin his own

terms to render his thought. It is nigh time, then, to settle on

some definite nomenclature.

336

On the Mysteries

of Re-Incarnation

by H.P. Blavatsky

[Excerpted from The Key to

Theosophy, pp. 197-226.]

PERIODICAL RE-BIRTHS

ENQUIRER. You mean, then, that we have all lived on

earth before, in many past incarnations, and shall go on so

living?

THEOSOPHIST. I do. The life-cycle, or rather the cycle of

conscious life, begins with the separation of the mortal

animal-man into sexes, and will end with the close of the

last generation of men, in the seventh round and seventh

race of mankind. Considering we are only in the fourth

round and fifth race, its duration is more easily imagined

than expressed.

ENQUIRER. And we keep on incarnating in new

personalities all the time?

THEOSOPHIST. Most assuredly so; because this life-cycle

or period of incarnation may be best compared to human

life. As each such life is composed of days of activity

separated by nights of sleep or of inaction, so, in the

incarnation-cycle, an active life is followed by a

Devachanic rest.

337

ENQUIRER. And it is this succession of births that is

generally defined as re-incarnation?

THEOSOPHIST. Just so. It is only through these births that

the perpetual progress of the countless millions of Egos

toward final perfection and final rest (as long as was the

period of activity) can be achieved.

ENQUIRER. And what is it that regulates the duration, or

special qualities of these incarnations?

THEOSOPHIST. Karma, the universal law of retributive

justice.

ENQUIRER. Is it an intelligent law?

THEOSOPHIST. For the Materialist, who calls the law of

periodicity which regulates the marshalling of the several

bodies, and all the other laws in nature, blind forces and

mechanical laws, no doubt Karma would be a law of

chance and no more. For us, no adjective or qualification

could describe that which is impersonal and no entity, but a

universal operative law. If you question me about the

causative intelligence in it, I must answer you I do not

know. But if you ask me to define its effects and tell you

what these are in our belief, I may say that the experience

of thousands of ages has shown us that they are absolute

and unerring equity, wisdom, and intelligence. For Karma

in its effects is an unfailing redresser of human injustice,

and of all the failures of nature; a stern adjuster of wrongs;

a retributive law which rewards and punishes with equal

impartiality. It is, in the strictest sense, "no respecter of

persons," though, on the other hand, it can neither be

propitiated, nor turned aside by prayer. This is a belief

common to Hindus and Buddhists, who both believe in

Karma.

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ENQUIRER. In this Christian dogmas contradict both, and

I doubt whether any Christian will accept the teaching.

THEOSOPHIST. No; and Inman gave the reason for it

many years ago. As he puts it, while "the Christians will

accept any nonsense, if promulgated by the Church as a

matter of faith . . . the Buddhists hold that nothing which is

contradicted by sound reason can be a true doctrine of

Buddha." They do not believe in any pardon for their sins,

except after an adequate and just punishment for each evil

deed or thought in a future incarnation, and a proportionate

compensation to the parties injured.

ENQUIRER. Where is it so stated?

THEOSOPHIST. In most of their sacred works. In the

"Wheel of the Law" (p. 57) you may find the following

Theosophical tenet: -"Buddhists believe that every act,

word or thought has its consequence, which will appear

sooner or later in the present or in the future state. Evil acts

will produce evil consequences, good acts will produce

good consequences: prosperity in this world, or birth in

heaven (Devachan). . . in the future state."

ENQUIRER. Christians believe the same thing, don't they?

THEOSOPHIST. Oh, no; they believe in the pardon and

the remission of all sins. They are promised that if they

only believe in the blood of Christ (an innocent victim!), in

the blood offered by Him for the expiation of the sins of the

whole of mankind, it will atone for every mortal sin. And

we believe neither in vicarious atonement, nor in the

possibility of the remission of the smallest sin by any god,

not even by a " personal Absolute" or "Infinite," if such a

thing could have any existence. What we believe in, is strict

and impartial justice. Our idea of the unknown Universal

339

Deity, represented by Karma, is that it is a Power which

cannot fail, and can, therefore, have neither wrath nor

mercy, only absolute Equity, which leaves every cause,

great or small, to work out its inevitable effects. The saying

of Jesus: "With what measure you mete it shall be

measured to you again" (Matth. vii., 2), neither by

expression nor implication points to any hope of future

mercy or salvation by proxy. This is why, recognising as

we do in our philosophy the justice of this statement, we

cannot recommend too strongly mercy, charity, and

forgiveness of mutual offences. Resist not evil, and render

good for evil, are Buddhist precepts, and were first

preached in view of the implacability of Karmic law. For

man to take the law into his own hands is anyhow a

sacrilegious presumption. Human Law may use restrictive

not punitive measures; but a man who, believing in Karma,

still revenges himself and refuses to forgive every injury,

thereby rendering good for evil, is a criminal and only hurts

himself. As Karma is sure to punish the man who wronged

him, by seeking to inflict an additional punishment on his

enemy, he, who instead of leaving that punishment to the

great Law adds to it his own mite, only begets thereby a

cause for the future reward of his own enemy and a future

punishment for himself. The unfailing Regulator affects in

each incarnation the quality of its successor; and the sum of

the merit or demerit in preceding ones determines it.

ENQUIRER. Are we then to infer a man's past from his

present?

THEOSOPHIST. Only so far as to believe that his present

life is what it justly should be, to atone for the sins of the

past life. Of course -- seers and great adepts excepted -- we

cannot as average mortals know what those sins were.

From our paucity of data, it is impossible for us even to

determine what an old man's youth must have been; neither

340

can we, for like reasons, draw final conclusions merely

from what we see in the life of some man, as to what his

past life may have been.

WHAT IS KARMA?

ENQUIRER. But what is Karma?

THEOSOPHIST. As I have said, we consider it as the

Ultimate Law of the Universe, the source, origin and fount

of all other laws which exist throughout Nature. Karma is

the unerring law which adjusts effect to cause, on the

physical, mental and spiritual planes of being. As no cause

remains without its due effect from greatest to least, from a

cosmic disturbance down to the movement of your hand,

and as like produces like, Karma is that unseen and

unknown law which adjusts wisely, intelligently and

equitably each effect to its cause, tracing the latter back to

its producer. Though itself unknowable, its action is

perceivable.

ENQUIRER. Then it is the "Absolute," the "Unknowable"

again, and is not of much value as an explanation of the

problems of life?

THEOSOPHIST. On the contrary. For, though we do not

know what Karma is per se, and in its essence, we do know

how it works, and we can define and describe its mode of

action with accuracy. We only do not know its ultimate

Cause, just as modern philosophy universally admits that

the ultimate Cause of anything is "unknowable."

ENQUIRER. And what has Theosophy to say in regard to

the solution of the more practical needs of humanity? What

is the explanation which it offers in reference to the awful

341

suffering and dire necessity prevalent among the so-called

"lower classes."

THEOSOPHIST. To be pointed, according to our teaching

all these great social evils, the distinction of classes in

Society, and of the sexes in the affairs of life, the unequal

distribution of capital and of labour -- all are due to what

we tersely but truly denominate KARMA.

ENQUIRER. But, surely, all these evils which seem to fall

upon the masses somewhat indiscriminately are not actual

merited and INDIVIDUAL Karma?

THEOSOPHIST. No, they cannot be so strictly defined in

their effects as to show that each individual environment,

and the particular conditions of life in which each person

finds himself, are nothing more than the retributive Karma

which the individual generated in a previous life. We must

not lose sight of the fact that every atom is subject to the

general law governing the whole body to which it belongs,

and here we come upon the wider track of the Karmic law.

Do you not perceive that the aggregate of individual Karma

becomes that of the nation to which those individuals

belong, and further, that the sum total of National Karma is

that of the World? The evils that you speak of are not

peculiar to the individual or even to the Nation, they are

more or less universal; and it is upon this broad line of

Human interdependence that the law of Karma finds its

legitimate and equable issue.

ENQUIRER. Do I, then, understand that the law of Karma

is not necessarily an individual law?

THEOSOPHIST. That is just what I mean. It is impossible

that Karma could readjust the balance of power in the

world's life and progress, unless it had a broad and general

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line of action. It is held as a truth among Theosophists that

the interdependence of Humanity is the cause of what is

called Distributive Karma, and it is this law which affords

the solution to the great question of collective suffering and

its relief. It is an occult law, moreover, that no man can rise

superior to his individual failings, without lifting, be it ever

so little, the whole body of which he is an integral part. In

the same way, no one can sin, nor suffer the effects of sin,

alone. In reality, there is no such thing as "Separateness";

and the nearest approach to that selfish state, which the

laws of life permit, is in the intent or motive.

ENQUIRER. And are there no means by which the

distributive or national Karma might be concentred or

collected, so to speak, and brought to its natural and

legitimate fulfilment without all this protracted suffering?

THEOSOPHIST. As a general rule, and within certain

limits which define the age to which we belong, the law of

Karma cannot be hastened or retarded in its fulfilment. But

of this I am certain, the point of possibility in either of

these directions has never yet been touched. Listen to the

following recital of one phase of national suffering, and

then ask yourself whether, admitting the working power of

individual, relative, and distributive Karma, these evils are

not capable of extensive modification and general relief.

What I am about to read to you is from the pen of a

National Saviour, one who, having overcome Self, and

being free to choose, has elected to serve Humanity, in

bearing at least as much as a woman's shoulders can

possibly bear of National Karma. This is what she says: --

"Yes, Nature always does speak, don't you think? only

sometimes we make so much noise that we drown her voice.

That is why it is so restful to go out of the town and nestle

awhile in the Mother's arms. I am thinking of the evening on

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Hampstead Heath when we watched the sun go down; but oh!

upon what suffering and misery that sun had set! A lady brought

me yesterday a big hamper of wild flowers. I thought some of

my East-end family had a better right to it than I, and so I took it

down to a very poor school in Whitechapel this morning. You

should have seen the pallid little faces brighten! Thence I went to

pay for some dinners at a little cookshop for some children. It

was in a back street, narrow, full of jostling people; stench

indescribable, from fish, meat, and other comestibles, all reeking

in a sun that, in Whitechapel, festers instead of purifying. The

cookshop was the quintessence of all the smells. Indescribable

meat-pies at 1d., loathsome lumps of 'food' and swarms of flies,

a very altar of Beelzebub! All about, babies on the prowl for

scraps, one, with the face of an angel, gathering up cherrystones

as a light and nutritious form of diet. I came westward with

every nerve shuddering and jarred, wondering whether anything

can be done with some parts of London save swallowing them

up in an earthquake and starting their inhabitants afresh, after a

plunge into some purifying Lethe, out of which not a memory

might emerge! And then I thought of Hampstead Heath, and --

pondered. If by any sacrifice one could win the power to save

these people, the cost would not be worth counting; but, you see,

THEY must be changed -- and how can that be wrought? In the

condition they now are, they would not profit by any

environment in which they might be placed; and yet, in their

present surroundings they must continue to putrefy. It breaks my

heart, this endless, hopeless misery, and the brutish degradation

that is at once its outgrowth and its root. It is like the banyan

tree; every branch roots itself and sends out new shoots. What a

difference between these feelings and the peaceful scene at

Hampstead! and yet we, who are the brothers and sisters of these

poor creatures, have only a right to use Hampstead Heaths to

gain strength to save Whitechapels." ( Signed by a name too

respected and too well known to be given to scoffers.)

ENQUIRER. That is a sad but beautiful letter, and I think it

presents with painful conspicuity the terrible workings of

what you have called "Relative and Distributive Karma."

But alas! there seems no immediate hope of any relief short

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of an earthquake, or some such general ingulfment!

THEOSOPHIST. What right have we to think so while

one-half of humanity is in a position to effect an immediate

relief of the privations which are suffered by their fellows?

When every individual has contributed to the general good

what he can of money, of labour, and of ennobling thought,

then, and only then, will the balance of National Karma be

struck, and until then we have no right nor any reasons for

saying that there is more life on the earth than Nature can

support. It is reserved for the heroic souls, the Saviours of

our Race and Nation, to find out the cause of this unequal

pressure of retributive Karma, and by a supreme effort to

re-adjust the balance of power, and save the people from a

moral ingulfment a thousand times more disastrous and

more permanently evil than the like physical catastrophe, in

which you seem to see the only possible outlet for this

accumulated misery.

ENQUIRER. Well, then, tell me generally how you

describe this law of Karma?

THEOSOPHIST. We describe Karma as that Law of re-

adjustment which ever tends to restore disturbed

equilibrium in the physical, and broken harmony in the

moral world. We say that Karma does not act in this or that

particular way always; but that it always does act so as to

restore Harmony and preserve the balance of equilibrium,

in virtue of which the Universe exists.

ENQUIRER. Give me an illustration.

THEOSOPHIST. Later on I will give you a full illustration.

Think now of a pond. A stone falls into the water and

creates disturbing waves. These waves oscillate backwards

and forwards till at last, owing to the operation of what

345

physicists call the law of the dissipation of energy, they are

brought to rest, and the water returns to its condition of

calm tranquillity. Similarly all action, on every plane,

produces disturbance in the balanced harmony of the

Universe, and the vibrations so produced will continue to

roll backwards and forwards, if its area is limited, till

equilibrium is restored. But since each such disturbance

starts from some particular point, it is clear that equilibrium

and harmony can only be restored by the reconverging to

that same point of all the forces which were set in motion

from it. And here you have proof that the consequences of a

man's deeds, thoughts, etc. must all react upon himself with

the same force with which they were set in motion.

ENQUIRER. But I see nothing of a moral character about

this law. It looks to me like the simple physical law that

action and reaction are equal and opposite.

THEOSOPHIST. I am not surprised to hear you say that.

Europeans have got so much into the ingrained habit of

considering right and wrong, good and evil, as matters of

an arbitrary code of law laid down either by men, or

imposed upon them by a Personal God. We Theosophists,

however, say that "Good" and "Harmony," and "Evil" and

"Dis-harmony," are synonymous. Further we maintain that

all pain and suffering are results of want of Harmony, and

that the one terrible and only cause of the disturbance of

Harmony is selfishness in some form or another. Hence

Karma gives back to every man the actual consequences of

his own actions, without any regard to their moral

character; but since he receives his due for all, it is obvious

that he will be made to atone for all sufferings which he has

caused, just as he will reap in joy and gladness the fruits of

all the happiness and harmony he had helped to produce. I

can do no better than quote for your benefit certain

346

passages from books and articles written by our

Theosophists -- those who have a correct idea of Karma.

ENQUIRER. I wish you would, as your literature seems to

be very sparing on this subject?

THEOSOPHIST. Because it is the most difficult of all our

tenets.

Some short time ago there appeared the following objection

from a Christian pen: --

"Granting that the teaching in regard to Theosophy is correct,

and that 'man must be his own saviour, must overcome self and

conquer the evil that is in his dual nature, to obtain the

emancipation of his soul,' what is man to do after he has been

awakened and converted to a certain extent from evil or

wickedness? How is he to get emancipation, or pardon, or the

blotting out of the evil or wickedness he has already done?"

To this Mr. J. H. Conelly replies very pertinently that no

one can hope to "make the theosophical engine run on the

theological track." As he has it: --

"The possibility of shirking individual responsibility is not

among the concepts of Theosophy. In this faith there is no such

thing as pardoning, or 'blotting out of evil or wickedness already

done,' otherwise than by the adequate punishment therefor of the

wrong-doer and the restoration of the harmony in the universe

that had been disturbed by his wrongful act. The evil has been

his own, and while others must suffer its consequences,

atonement can be made by nobody but himself.

"The condition contemplated . . . . in which a man shall have

been 'awakened and converted to a certain extent from evil or

wickedness,' is that in which a man shall have realized that his

deeds are evil and deserving of punishment. In that realization a

sense of personal responsibility is inevitable, and just in

347

proportion to the extent of his awakening or 'converting' must be

the sense of that awful responsibility. While it is strong upon him

is the time when he is urged to accept the doctrine of vicarious

atonement.

"He is told that be must also repent, but nothing is easier than

that. It is an amiable weakness of human nature that we are quite

prone to regret the evil we have done when our attention is

called, and we have either suffered from it ourselves or enjoyed

its fruits. Possibly, close analysis of the feeling would show us

that that which we regret is rather the necessity that seemed to

require the evil as a means of attainment of our selfish ends than

the evil itself."

"Attractive as this prospect of casting our burden of sins 'at the

foot of the cross' may be to the ordinary mind, it does not

commend itself to the Theosophic student. He does not

apprehend why the sinner by attaining knowledge of his evil can

thereby merit any pardon for or the blotting out of his past

wickedness; or why repentance and future right living entitle him

to a suspension in his favour of the universal law of relation

between cause and effect. The results of his evil deeds continue

to exist; the suffering caused to others by his wickedness is not

blotted out. The Theosophical student takes the result of

wickedness upon the innocent into his problem. He considers not

only the guilty person, but his victims.

"Evil is an infraction of the laws of harmony governing the

universe, and the penalty thereof must fall upon the violator of

that law himself. Christ uttered the warning, 'Sin no more, lest a

worse thing come upon thee,' and St. Paul said, 'Work out your

own salvation. Whatsoever a man soweth, that shall he also

reap.' That, by the way, is a fine metaphoric rendering of the

sentence of the Puranas far antedating him -- that 'every man

reaps the consequences of his own acts.'

"This is the principle of the law of Karma which is taught by

Theosophy. Sinnett, in his 'Esoteric Buddhism,' rendered Karma

as 'the law of ethical causation.' 'The law of retribution,' as

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Mdme. Blavatsky translates its meaning, is better. It is the power

which

‘Just though mysterious, leads us on unerring

Through ways unmarked from guilt to punishment.'

"But it is more. It rewards merit as unerringly and amply as it

punishes demerit. It is the outcome of every act, of thought, word

and deed, and by it men mould themselves, their lives and

happenings. Eastern philosophy rejects the idea of a newly

created soul for every baby born. It believes in a limited number

of monads, evolving and growing more and more perfect through

their assimilation of many successive personalities. Those

personalities are the product of Karma and it is by Karma and re-

incarnation that the human monad in time returns to its source --

absolute deity."

E. D. Walker, in his "Re-incarnation," offers the following

explanation: --

"Briefly, the doctrine of Karma is that we have made ourselves

what we are by former actions, and are building our future

eternity by present actions. There is no destiny but what we

ourselves determine. There is no salvation or condemnation

except what we ourselves bring about. . . . Because it offers no

shelter for culpable actions and necessitates a sterling manliness,

it is less welcome to weak natures than the easy religious tenets

of vicarious atonement, intercession, forgiveness and death-bed

conversions. . . . In the domain of eternal justice the offence and

the punishment are inseparably connected as the same event,

because there is no real distinction between the action and its

outcome. . . . It is Karma, or our old acts, that draws us back into

earthly life. The spirit's abode changes according to its Karma,

and this Karma forbids any long continuance in one condition,

because it is always changing. So long as action is governed by

material and selfish motives, just so long must the effect of that

action be manifested in physical re-births. Only the perfectly

selfless man can elude the gravitation of material life. Few have

attained this, but it is the goal of mankind."

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And then the writer quotes from the Secret Doctrine:

"Those who believe in Karma have to believe in destiny, which,

from birth to death, every man is weaving, thread by thread,

around himself, as a spider does his cobweb, and this destiny is

guided either by the heavenly voice of the invisible prototype

outside of us, or by our more intimate astral or inner man, who is

but too often the evil genius of the embodied entity called man.

Both these lead on the outward man, but one of them must

prevail; and from the very beginning of the invisible affray the

stern and implacable law of compensation steps in and takes its

course, faithfully following the fluctuations. When the last strand

is woven, and man is seemingly enwrapped in the network of his

own doing, then he finds himself completely under the empire of

this self-made destiny. . . . An Occultist or a philosopher will not

speak of the goodness or cruelty of Providence; but, identifying

it with Karma-Nemesis, he will teach that, nevertheless, it guards

the good and watches over them in this as in future lives; and

that it punishes the evil-doer -- aye, even to his seventh re-birth -

- so long, in short, as the effect of his having thrown into

perturbation even the smallest atom in the infinite world of

harmony has not been finally re-adjusted. For the only decree of

Karma -- an eternal and immutable decree -- is absolute harmony

in the world of matter as it is in the world of spirit. It is not,

therefore, Karma that rewards or punishes, but it is we who

reward or punish ourselves according to whether we work with,

through and along with nature, abiding by the laws on which that

harmony depends, or -- break them. Nor would the ways of

Karma be inscrutable were men to work in union and harmony,

instead of disunion and strife. For our ignorance of those ways --

which one portion of mankind calls the ways of Providence, dark

and intricate; while another sees in them the action of blind

fatalism; and a third simple chance, with neither gods nor devils

to guide them -- would surely disappear if we would but attribute

all these to their correct cause. . . . We stand bewildered before

the mystery of our own making and the riddles of life that we

will not solve, and then accuse the great Sphinx of devouring us.

But verily there is not an accident of our lives, not a misshapen

day, or a misfortune, that could not be traced back to our own

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doings in this or in another life. . . . . The law of Karma is

inextricably interwoven with that of reincarnation. . . . . It is only

this doctrine that can explain to us the mysterious problem of

good and evil, and reconcile man to the terrible and apparent

injustice of life. Nothing but such certainty can quiet our

revolted sense of justice. For, when one unacquainted with the

noble doctrine looks around him and observes the inequalities of

birth and fortune, of intellect and capacities; when one sees

honour paid to fools and profligates, on whom fortune has

heaped her favours by mere privilege of birth, and their nearest

neighbour, with all his intellect and noble virtues -- far more

deserving in every way -- perishing for want and for lack of

sympathy -- when one sees all this and has to turn away, helpless

to relieve the undeserved suffering, one's ears ringing and heart

aching with the cries of pain around him -- that blessed

knowledge of Karma alone prevents him from cursing life and

men as well as their supposed Creator. . . . . This law, whether

conscious or unconscious, predestines nothing and no one. It

exists from and in eternity truly, for it is eternity itself; and as

such, since no act can be coequal with eternity, it cannot be said

to act, for it is action itself. It is not the wave which drowns the

man, but the personal action of the wretch who goes deliberately

and places himself under the impersonal action of the laws that

govern the ocean's motion. Karma creates nothing, nor does it

design. It is man who plants and creates causes, and Karmic law

adjusts the effects, which adjustment is not an act but universal

harmony, tending ever to resume its original position, like a

bough, which, bent down too forcibly, rebounds with

corresponding vigour. If it happen to dislocate the arm that tried

to bend it out of its natural position, shall we say it is the bough

which broke our arm or that our own folly has brought us to

grief? Karma has never sought to destroy intellectual and

individual liberty, like the god invented by the Monotheists. It

has not involved its decrees in darkness purposely to perplex

man, nor shall it punish him who dares to scrutinize its

mysteries. On the contrary, he who unveils through study and

meditation its intricate paths, and throws light on those dark

ways, in the windings of which so many men perish owing to

their ignorance of the labyrinth of life, is working for the good of

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his fellow-men. Karma is an absolute and eternal law in the

world of manifestation; and as there can only be one Absolute, as

one Eternal, ever-present Cause, believers in Karma cannot be

regarded as atheists or materialists, still less as fatalists, for

Karma is one with the Unknowable, of which it is an aspect, in

its effects in the phenomenal world."

Another able Theosophic writer says ( Purpose of

Theosophy, by Mrs. P. Sinnett): --

"Every individual is making Karma either good or bad in each

action and thought of his daily round, and is at the same time

working out in this life the Karma brought about by the acts and

desires of the last. When we see people afflicted by congenital

ailments it may be safely assumed that these ailments are the

inevitable results of causes started by themselves in a previous

birth. It may be argued that, as these afflictions are hereditary,

they can have nothing to do with a past incarnation; but it must

be remembered that the Ego, the real man, the individuality, has

no spiritual origin in the parentage by which it is re-embodied,

but it is drawn by the affinities which its previous mode of life

attracted round it into the current that carries it, when the time

comes for re-birth, to the home best fitted for the development of

those tendencies. . . . . This doctrine of Karma, when properly

understood, is well calculated to guide and assist those who

realize its truth to a higher and better mode of life, for it must not

be forgotten that not only our actions but our thoughts also are

most assuredly followed by a crowd of circumstances that will

influence for good or for evil our own future, and, what is still

more important, the future of many of our fellow-creatures. If

sins of omission and commission could in any case be only self-

regarding, the fact on the sinner's Karma would be a matter of

minor consequence. The effect that every thought and act

through life carries with it for good or evil a corresponding

influence on other members of the human family renders a strict

sense of justice, morality, and unselfishness so necessary to

future happiness or progress. A crime once committed, an evil

thought sent out from the mind, are past recall -- no amount of

repentance can wipe out their results in the future. Repentance, if

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sincere, will deter a man from repeating errors; it cannot save

him or others from the effects of those already produced, which

will most unerringly overtake him either in this life or in the next

re-birth."

Mr. J. H. Conelly proceeds --

"The believers in a religion based upon such doctrine are willing

it should be compared with one in which man's destiny for

eternity is determined by the accidents of a single, brief earthly

existence, during which he is cheered by the promise that 'as the

tree falls so shall it lie'; in which his brightest hope, when he

wakes up to a knowledge of his wickedness, is the doctrine of

vicarious atonement, and in which even that is handicapped,

according to the Presbyterian Confession of Faith.

"By the decree of God, for the manifestation of his glory, some

men and angels are predestinated unto everlasting life and others

foreordained to everlasting death.

"These angels and men thus predestinated and foreordained are

particularly and unchangeably designed; and their number is so

certain and definite that it cannot be either increased or

diminished. . . . As God hath appointed the elect unto glory. . . . .

Neither are any other redeemed by Christ effectually called,

justified, adopted, sanctified, and saved, but the elect only.

"The rest of mankind God was pleased, according to the

unsearchable counsel of his own will, whereby he extendeth or

withholdeth mercy as he pleaseth, for the glory of his sovereign

power over his creatures, to pass by and to ordain them to

dishonour and wrath for their sin to the praise of his glorious

justice."

This is what the able defender says. Nor can we do any

better than wind up the subject as he does, by a quotation

from a magnificent poem. As he says: --

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"The exquisite beauty of Edwin Arnold's exposition of Karma in

'The Light of Asia' tempts to its reproduction here, but it is too

long for quotation in full. Here is a portion of it: --

Karma -- all that total of a soul

Which is the things it did, the thoughts it had,

The 'self' it wove with woof of viewless time

Crossed on the warp invisible of acts.

* * * * *

Before beginning and without an end,

As space eternal and as surety sure,

Is fixed a Power divine which moves to good,

Only its laws endure.

It will not be contemned of anyone;

Who thwarts it loses, and who serves it gains;

The hidden good it pays with peace and bliss,

The hidden ill with pains.

It seeth everywhere and marketh all;

Do right -- it recompenseth! Do one wrong --

The equal retribution must be made,

Though Dharma tarry long.

It knows not wrath nor pardon; utter-true,

Its measures mete, its faultless balance weighs;

Times are as naught, to-morrow it will judge

Or after many days.

* * * * *

Such is the law which moves to righteousness,

Which none at last can turn aside or stay;

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The heart of it is love, the end of it

Is peace and consummation sweet. Obey."

And now I advise you to compare our Theosophic views

upon Karma, the law of Retribution, and say whether they

are not both more philosophical and just than this cruel and

idiotic dogma which makes of "God" a senseless fiend; the

tenet, namely, that the "elect only" will be saved, and the

rest doomed to eternal perdition!

ENQUIRER. Yes, I see what you mean generally; but I

wish you could give some concrete example of the action

of Karma?

THEOSOPHIST. That I cannot do. We can only feel sure,

as I said before, that our present lives and circumstances

are the direct results of our own deeds and thoughts in lives

that are past. But we, who are not Seers or Initiates, cannot

know anything about the details of the working of the law

of Karma.

ENQUIRER. Can anyone, even an Adept or Seer, follow

out this Karmic process of re-adjustment in detail?

THEOSOPHIST. Certainly: "Those who know"can do so

by the exercise of powers which are latent even in all men.

WHO ARE THOSE WHO KNOW?

ENQUIRER. Does this hold equally of ourselves as of

others?

THEOSOPHIST. Equally. As just said, the same limited

vision exists for all, save those who have reached in the

present incarnation the acme of spiritual vision and

clairvoyance. We can only perceive that, if things with us

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ought to have been different, they would have been

different; that we are what we have made ourselves, and

have only what we have earned for ourselves.

ENQUIRER. I am afraid such a conception would only

embitter us.

THEOSOPHIST. I believe it is precisely the reverse. It is

disbelief in the just law of retribution that is more likely to

awaken every combative feeling in man. A child, as much

as a man, resents a punishment, or even a reproof he

believes to be unmerited, far more than he does a severer

punishment, if he feels that it is merited. Belief in Karma is

the highest reason for reconcilement to one's lot in this life,

and the very strongest incentive towards effort to better the

succeeding re-birth. Both of these, indeed, would be

destroyed if we supposed that our lot was the result of

anything but strict Law, or that destiny was in any other

hands than our own.

ENQUIRER. You have just asserted that this system of Re-

incarnation under Karmic law commended itself to reason,

justice, and the moral sense. But, if so, is it not at some

sacrifice of the gentler qualities of sympathy and pity, and

thus a hardening of the finer instincts of human nature?

THEOSOPHIST. Only apparently, not really. No man can

receive more or less than his deserts without a

corresponding injustice or partiality to others; and a law

which could be averted through compassion would bring

about more misery than it saved, more irritation and curses

than thanks. Remember also, that we do not administer the

law, if we do create causes for its effects; it administers

itself; and again, that the most copious provision for the

manifestation of provision for the manifestation of just

compassion and mercy is shown in the state of Devachan.

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ENQUIRER. You speak of Adepts as being an exception to

the rule of our general ignorance. Do they really know

more than we do of Re-incarnation and after states?

THEOSOPHIST. They do, indeed. By the training of

faculties we all possess, but which they alone have

developed to perfection, they have entered in spirit these

various planes and states we have been discussing. For long

ages, one generation of Adepts after another has studied the

mysteries of being, of life, death, and re-birth, and all have

taught in their turn some of the facts so learned.

ENQUIRER. And is the production of Adepts the aim of

Theosophy?

THEOSOPHIST. Theosophy considers humanity as an

emanation from divinity on its return path thereto. At an

advanced point upon the path, Adeptship is reached by

those who have devoted several incarnations to its

achievement. For, remember well, no man has ever reached

Adeptship in the Secret Sciences in one life; but many

incarnations are necessary for it after the formation of a

conscious purpose and the beginning of the needful

training. Many may be the men and women in the very

midst of our Society who have begun this uphill work

toward illumination several incarnations ago, and who yet,

owing to the personal illusions of the present life, are either

ignorant of the fact, or on the road to losing every chance in

this existence of progressing any farther. They feel an

irresistible attraction toward occultism and the Higher Life,

and yet are too personal and self-opinionated, too much in

love with the deceptive allurements of mundane life and the

world's ephemeral pleasures, to give them up; and so lose

their chance in their present birth. But, for ordinary men,

for the practical duties of daily life, such a far-off result is

inappropriate as an aim and quite ineffective as a motive.

357

ENQUIRER. What, then, may be their object or distinct

purpose in joining the Theosophical Society?

THEOSOPHIST. Many are interested in our doctrines and

feel instinctively that they are truer than those of any

dogmatic religion. Others have formed a fixed resolve to

attain the highest ideal of man's duty.

THE DIFFERENCE BETWEEN FAITH

AND KNOWLEDGE; OR, BLIND

AND REASONED FAITH.

ENQUIRER. You say that they accept and believe in the

doctrines of Theosophy. But, as they do not belong to those

Adepts you have just mentioned, then they must accept

your teachings on blind faith. In what does this differ from

that of conventional religions?

THEOSOPHIST. As it differs on almost all the other

points, so it differs on this one. What you call "faith," and

that which is blind faith, in reality, and with regard to the

dogmas of the Christian religions, becomes with us

"knowledge," the logical sequence of things we know, about

facts in nature. Your Doctrines are based upon

interpretation, therefore, upon the second-hand testimony

of Seers; ours upon the invariable and unvarying testimony

of Seers. The ordinary Christian theology, for instance,

holds that man is a creature of God, of three component

parts -- body, soul, and spirit -- all essential to his integrity,

and all, either in the gross form of physical earthly

existence or in the etherealized form of post-resurrection

experience, needed to so constitute him for ever, each man

having thus a permanent existence separate from other

men, and from the Divine. Theosophy, on the other hand,

holds that man, being an emanation from the Unknown, yet

ever present and infinite Divine Essence, his body and

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everything else is impermanent, hence an illusion; Spirit

alone in him being the one enduring substance, and even

that losing its separated individuality at the moment of its

complete re-union with the Universal Spirit.

ENQUIRER. If we lose even our individuality, then it

becomes simply annihilation.

THEOSOPHIST. I say it does not, since I speak of

separate, not of universal individuality. The latter becomes

as a part transformed into the whole; the dewdrop is not

evaporated, but becomes the sea. Is physical man

annihilated, when from a foetus he becomes an old man?

What kind of Satanic pride must be ours if we place our

infinitesimally small consciousness and individuality

higher than the universal and infinite consciousness!

ENQUIRER. It follows, then, that there is, de facto, no

man, but all is Spirit?

THEOSOPHIST. You are mistaken. It thus follows that the

union of Spirit with matter is but temporary; or, to put it

more clearly, since Spirit and matter are one, being the two

opposite poles of the universal manifested substance -- that

Spirit loses its right to the name so long as the smallest

particle and atom of its manifesting substance still clings to

any form, the result of differentiation. To believe otherwise

is blind faith.

ENQUIRER. Thus it is on knowledge, not on faith, that you

assert that the permanent principle, the Spirit, simply makes

a transit through matter?

THEOSOPHIST. I would put it otherwise and say -- we

assert that the appearance of the permanent and one

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principle, Spirit, as matter is transient, and, therefore, no better than an illusion.

ENQUIRER. Very well; and this, given out on knowledge

not faith?

THEOSOPHIST. Just so. But as I see very well what you

are driving at, I may just as well tell you that we hold faith,

such as you advocate, to be a mental disease, and real faith,

i.e., the pistis of the Greeks, as " belief based on

knowledge, " whether supplied by the evidence of physical

or spiritual senses.

ENQUIRER. What do you mean?

THEOSOPHIST. I mean, if it is the difference between the

two that you want to know, then I can tell you that between

faith on authority and faith on one's spiritual intuition,

there is a very great difference.

ENQUIRER. What is it?

THEOSOPHIST. One is human credulity and superstition,

the other human belief and intuition. As Professor

Alexander Wilder says in his "Introduction to the

Eleusinian Mysteries, " "It is ignorance which leads to

profanation. Men ridicule what they do not properly

understand. . . . The undercurrent of this world is set

towards one goal; and inside of human credulity . . is a

power almost infinite, a holy faith capable of apprehending

the supremest truths of all existence." Those who limit that

"credulity" to human authoritative dogmas alone, will never

fathom that power nor even perceive it in their natures. It is

stuck fast to the external plane and is unable to bring forth

into play the essence that rules it; for to do this they have to

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claim their right of private judgment, and this they never

dare to do.

ENQUIRER. And is it that "intuition" which forces you to

reject God as a personal Father, Ruler and Governor of the

Universe?

THEOSOPHIST. Precisely. We believe in an ever

unknowable Principle, because blind aberration alone can

make one maintain that the Universe, thinking man, and all

the marvels contained even in the world of matter, could

have grown without some intelligent powers to bring about

the extraordinarily wise arrangement of all its parts. Nature

may err, and often does, in its details and the external

manifestations of its materials, never in its inner causes and

results. Ancient pagans held on this question far more

philosophical views than modern philosophers, whether

Agnostics, Materialists or Christians; and no pagan writer

has ever yet advanced the proposition that cruelty and

mercy are not finite feelings, and can therefore be made the

attributes of an infinite god. Their gods, therefore, were all

finite. The Siamese author of the Wheel of the Law,

expresses the same idea about your personal god as we do;

he says (p. 25) --

"A Buddhist might believe in the existence of a god, sublime

above all human qualities and attributes -- a perfect god, above

love, and hatred, and jealousy, calmly resting in a quietude that

nothing could disturb, and of such a god he would speak no

disparagement, not from a desire to please him or fear to offend

him, but from natural veneration; but he cannot understand a god

with the attributes and qualities of men, a god who loves and

hates, and shows anger; a Deity who, whether described as by

Christian Missionaries or by Mahometans or Brahmins,* or

Jews, falls below his standard of even an ordinary good man."

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*Sectarian Brahmins are here meant. The Parabrahm of the

Vedantins is the Deity we accept and believe in.

ENQUIRER. Faith for faith, is not the faith of the Christian

who believes, in his human helplessness and humility, that

there is a merciful Father in Heaven who will protect him

from temptation, help him in life, and forgive him his

transgressions, better than the cold and proud, almost

fatalistic faith of the Buddhists, Vedantins, and

Theosophists?

THEOSOPHIST. Persist in calling our belief "faith" if you

will. But once we are again on this ever-recurring question,

I ask in my turn: faith for faith, is not the one based on

strict logic and reason better than the one which is based

simply on human authority or -- hero-worship? Our "faith"

has all the logical force of the arithmetical truism that 2 and

2 will produce 4. Your faith is like the logic of some

emotional women, of whom Tourgenyeff said that for them

2 and 2 were generally 5, and a tallow candle into the

bargain. Yours is a faith, moreover, which clashes not only

with every conceivable view of justice and logic, but

which, if analysed, leads man to his moral perdition, checks

the progress of mankind, and positively making of might,

right -- transforms every second man into a Cain to his

brother Abel.

ENQUIRER. What do you allude to?

HAS GOD THE RIGHT TO FORGIVE?

THEOSOPHIST. To the Doctrine of Atonement; I allude to

that dangerous dogma in which you believe, and which

teaches us that no matter how enormous our crimes against

the laws of God and of man, we have but to believe in the

self-sacrifice of Jesus for the salvation of mankind, and his

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blood will wash out every stain. It is twenty years that I

preach against it, and I may now draw your attention to a

paragraph from Isis Unveiled, written in 1875. This is what

Christianity teaches, and what we combat: --

"God's mercy is boundless and unfathomable. It is

impossible to conceive of a human sin so damnable that the

price paid in advance for the redemption of the sinner

would not wipe it out if a thousandfold worse. And

furthermore, it is never too late to repent. Though the

offender wait until the last minute of the last hour of the

last day of his mortal life, before his blanched lips utter the

confession of faith, he may go to Paradise; the dying thief

did it, and so may all others as vile. These are the

assumptions of the Church, and of the Clergy; assumptions

banged at the heads of your countrymen by England's

favourite preachers, right in the 'light of the XIXth

century,'" this most paradoxical age of all. Now to what

does it lead?

ENQUIRER. Does it not make the Christian happier than

the Buddhist or Brahmin?

THEOSOPHIST. No; not the educated man, at any rate,

since the majority of these have long since virtually lost all

belief in this cruel dogma. But it leads those who still

believe in it more easily to the threshold of every

conceivable crime, than any other I know of. Let me quote

to you from Isis once more ( vide Vol. II. pp. 542 and 543) -

-

"If we step outside the little circle of creed and consider the

universe as a whole balanced by the exquisite adjustment of

parts, how all sound logic, how the faintest glimmering sense of

justice, revolts against this Vicarious Atonement! If the criminal

sinned only against himself, and wronged no one but himself; if

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by sincere repentance he could cause the obliteration of past

events, not only from the memory of man, but also from that

imperishable record, which no deity -- not even the Supremest of

the Supreme -- can cause to disappear, then this dogma might not

be incomprehensible. But to maintain that one may wrong his

fellow-man, kill, disturb the equilibrium of society and the

natural order of things, and then -- through cowardice, hope, or

compulsion, it matters not -- be forgiven by believing that the

spilling of one blood washes out the other blood spilt -- this is

preposterous! Can the results of a crime be obliterated even

though the crime itself should be pardoned? The effects of a

cause are never limited to the boundaries of the cause, nor can

the results of crime be confined to the offender and his victim.

Every good as well as evil action has its effects, as palpably as

the stone flung into calm water. The simile is trite, but it is the

best ever conceived, so let us use it. The eddying circles are

greater and swifter as the disturbing object is greater or smaller,

but the smallest pebble, nay, the tiniest speck, makes its ripples.

And this disturbance is not alone visible and on the surface.

Below, unseen, in every direction -- outward and downward --

drop pushes drop until the sides and bottom are touched by the

force. More, the air above the water is agitated, and this

disturbance passes, as the physicists tell us, from stratum to

stratum out into space forever and ever; an impulse has been

given to matter, and that is never lost, can never be recalled! . . .

"So with crime, and so with its opposite. The action may be

instantaneous, the effects are eternal. When, after the stone is

once flung into the pond, we can recall it to the hand, roll back

the ripples, obliterate the force expended, restore the etheric

waves to their previous state of non-being, and wipe out every

trace of the act of throwing the missile, so that Time's record

shall not show that it ever happened, then, then we may patiently

hear Christians argue for the efficacy of this Atonement,"

and -- cease to believe in Karmic Law. As it now stands,

we call upon the whole world to decide, which of our two

doctrines is the most appreciative of deific justice, and

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which is more reasonable, even on simple human evidence

and logic.

ENQUIRER. Yet millions believe in the Christian dogma

and are happy.

THEOSOPHIST. Pure sentimentalism overpowering their

thinking faculties, which no true philanthropist or Altruist

will ever accept. It is not even a dream of selfishness, but a

nightmare of the human intellect. Look where it leads to,

and tell me the name of that pagan country where crimes

are more easily committed or more numerous than in

Christian lands. Look at the long and ghastly annual

records of crimes committed in European countries; and

behold Protestant and Biblical America. There, conversions

effected in prisons are more numerous than those made by

public revivals and preaching. See how the ledger-balance

of Christian justice (!) stands: Red-handed murderers,

urged on by the demons of lust, revenge, cupidity,

fanaticism, or mere brutal thirst for blood, who kill their

victims, in most cases, without giving them time to repent

or call on Jesus. These, perhaps, died sinful, and, of course

-- consistently with theological logic -- met the reward of

their greater or lesser offences. But the murderer, overtaken

by human justice, is imprisoned, wept over by

sentimentalists, prayed with and at, pronounces the

charmed words of conversion, and goes to the scaffold a

redeemed child of Jesus! Except for the murder, he would

not have been prayed with, redeemed, pardoned. Clearly

this man did well to murder, for thus he gained eternal

happiness! And how about the victim, and his, or her

family, relatives, dependents, social relations; has justice no

recompense for them? Must they suffer in this world and

the next, while he who wronged them sits beside the "holy

thief" of Calvary, and is for ever blessed? On this question

the clergy keep a prudent silen

365

ce. ( Isis Unveiled.) And now you know why Theosophists -

- whose fundamental belief and hope is justice for all, in

Heaven as on earth, and in Karma -- reject this dogma.

ENQUIRER. The ultimate destiny of man, then, is not a

Heaven presided over by God, but the gradual

transformation of matter into its primordial element, Spirit?

THEOSOPHIST. It is to that final goal to which all tends in

nature.

ENQUIRER. Do not some of you regard this association or

"fall of spirit into matter" as evil, and re-birth as a sorrow?

THEOSOPHIST. Some do, and therefore strive to shorten

their period of probation on earth. It is not an unmixed evil,

however, since it ensures the experience upon which we

mount to knowledge and wisdom. I mean that experience

which teaches that the needs of our spiritual nature can

never be met by other than spiritual happiness. As long as

we are in the body, we are subjected to pain, suffering and

all the disappointing incidents occurring during life.

Therefore, and to palliate this, we finally acquire

knowledge which alone can afford us relief and hope of a

better future.

366

Spiritual Progress

by H.P. Blavatsky

[ The Theosophist, Vol. VI, May, 1885, pp. 187-88]

Christina Rossetti’s well-known lines:

“Does the road wind up-hill all the way?

Yes, to the very end.

Does the journey take the whole long day?

From morn till night, my friend.”

are like an epitome of the life of those who are truly

treading the path which leads to higher things. Whatever

differences are to be found in the various presentations of

the Esoteric Doctrine, as in every age it donned a fresh

garment, different both in hue and texture to that which

preceded; yet in every one of them we find the fullest

agreement upon one point—the road to spiritual

development. One only inflexible rule has been ever

binding upon the neophyte, as it is binding now—the

complete subjugation of the lower nature by the higher.

From the Vedas and Upanishads to the recently published

Light on the Path, search as we may through the bibles of

every race and cult, we find but one only way,—hard,

painful, troublesome, by which man can gain the true

spiritual insight. And how can it be otherwise since all

religions and all philosophies are but the variants of the

first teachings of the One Wisdom, imparted to men at the

beginning of the cycle by the Planetary Spirit?

The true Adept, the developed man, must, we are always

367

told, become—he cannot be made. The process is therefore

one of growth through evolution, and this must necessarily

involve a certain amount of pain.

The main cause of pain lies in our perpetually seeking the

permanent in the impermanent, and not only seeking, but

acting as if we had already found the unchangeable, in a

world of which the one certain quality we can predicate is

constant change, and always, just as we fancy we have

taken a firm hold upon the permanent, it changes within our

very grasp, and pain results.

Again, the idea of growth involves also the idea of

disruption, the inner being must continually burst through

its confining shell or encasement, and such a disruption

must also be accompanied by pain, not physical but mental

and intellectual.

And this is how it is, in the course of our lives; the trouble

that comes upon us is always just the one we feel to be the

hardest that could possibly happen—it is always the one

thing we feel we cannot possibly bear. If we look at it from

a wider point of view, we shall see that we are trying to

burst through our shell at its one vulnerable point; that our

growth, to be real growth, and not the collective result of a

series of excrescences, must progress evenly throughout,

just as the body of a child grows, not first the head and then

a hand, followed perhaps by a leg; but in all directions at

once, regularly and imperceptibly. Man’s tendency is to

cultivate each part separately, neglecting the others in the

meantime—every crushing pain is caused by the expansion

of some neglected part, which expansion is rendered more

difficult by the effects of the cultivation bestowed

elsewhere.

368

Evil is often the result of over-anxiety, and men are always

trying to do too much, they are not content to leave well

alone, to do always just what the occasion demands and no

more, they exaggerate every action and so produce karma

to be worked out in a future birth.

One of the subtlest forms of this evil is the hope and desire

of reward. Many there are who, albeit often unconsciously,

are yet spoiling all their efforts by entertaining this idea of

reward, and allowing it to become an active factor in their

lives and so leaving the door open to anxiety, doubt, fear,

despondency—failure.

The goal of the aspirant for spiritual wisdom is entrance

upon a higher plane of existence; he is to become a new

man, more perfect in every way than he is at present, and if

he succeeds, his capabilities and faculties will receive a

corresponding increase of range and power, just as in the

visible world we find that each stage in the evolutionary

scale is marked by increase of capacity. This is how it is

that the Adept becomes endowed with marvellous powers

that have been so often described, but the main point to be

remembered is, that these powers are the natural

accompaniments of existence on a higher plane of

evolution, just as the ordinary human faculties are the

natural accompaniments of existence on the ordinary

human plane.

Many persons seem to think that adeptship is not so much

the result of radical development as of additional

construction; they seem to imagine that an Adept is a man

who, by going through a certain plainly defined course of

training, consisting of minute attention to a set of arbitrary

rules, acquires first one power and then another; and when

he has attained a certain number of these powers is

forthwith dubbed an adept. Acting on this mistaken idea

369

they fancy that the first thing to be done towards attaining

adeptship is to acquire “powers”––clairvoyance and the

power of leaving the physical body and travelling to a

distance, are among those which fascinate the most.

To those who wish to acquire such powers for their own

private advantage, we have nothing to say; they fall under

the condemnation of all who act for purely selfish ends. But

there are others, who, mistaking effect for cause, honestly

think that the acquirement of abnormal powers is the only

road to spiritual advancement. These look upon our Society

as merely the readiest means to enable them to gain

knowledge in this direction, considering it as a sort of

occult academy, an institution established to afford

facilities for the instruction of would-be miracle-workers.

In spite of repeated protests and warnings, there are some

minds in whom this notion seems ineradicably fixed, and

they are loud in their expressions of disappointment when

they find that what had been previously told them is

perfectly true; that the Society was founded to teach no new

and easy paths to the acquisition of “powers”; and that its

only mission is to re-kindle the torch of truth so long

extinguished for all but the very few, and to keep that truth

alive by the formation of a fraternal union of mankind, the

only soil in which the good seed can grow.

The Theosophical Society does indeed desire to promote

the spiritual growth of every individual who comes within

its influence, but its methods are those of the ancient

Rishis, its tenets those of the oldest Esotericism; it is no

dispenser of patent nostrums composed of violent remedies

which no honest healer would dare to use.

In this connection we would warn all our members, and

others who are seeking spiritual knowledge, to beware of

persons offering to teach them easy methods of acquiring

370

psychic gifts; such gifts ( laukika) are indeed comparatively

easy of acquirement by artificial means, but fade out as

soon as the nerve-stimulus exhausts itself. The real seership

and adeptship which is accompanied by true psychic

development ( lokothra), once reached, is never lost.

It appears that various societies have sprung into existence

since the foundation of the Theosophical Society, profiting

by the interest the latter has awakened in matters of psychic

research, and endeavouring to gain members by promising

them easy acquirement of psychic powers. In India we have

long been familiar with the existence of hosts of sham

ascetics of all descriptions, and we fear that there is fresh

danger in this direction, here, as well as in Europe and

America. We only hope that none of our members, dazzled

by brilliant promises, will allow themselves to be taken in

by self-deluded dreamers, or, it may be, wilful deceivers.

To show that some real necessity exists for our protests and

warnings, we may mention that we have recently seen,

enclosed in a letter from Benares, copies of an

advertisement just put forth by a so-called “Mahatma.” He

calls for “eight men and women who know English and any

of the Indian vernaculars well”; and concludes by saying

that “those who want to know particulars of the work and

the amount of pay” should apply to his address, with

enclosed postage stamps!

Upon the table before us, lies a reprint of The Divine

Pymander, published in England last year, and which

contains a notice to “. . . Theosophists, who may have been

disappointed in their expectations of Sublime Wisdom

being freely dispensed by HINDOO MAHATMAS”;

cordially inviting them to send in their names to the Editor

who will see them “after a short probation,” admitted into

an Occult Brotherhood who teach freely and WITHOUT

371

RESERVE to all they find worthy to receive.” Strangely

enough, we find in the very volume in question Hermes

Trismegistus saying:

§ 8. “For this only, O Son, is the way to Truth,

which our progenitors travelled in; and by which

making their journey, they at length attained to the

good. It is a venerable way and plain, but hard and

difficult for the soul to go in, that is in the body.”

§ 88. “Wherefore we must look warily to such kind

of people, that being in ignorance they may be less

evil for fear of that which is hidden and secret.”

It is perfectly true that some Theosophists have been

(through nobody’s fault but their own) greatly disappointed

because we have offered them no short cut to Yoga Vidya,

and there are others who wish for practical work. And,

significantly enough, those who have done least for the

Society are loudest in fault-finding. Now, why do not these

persons and all our members who are able to do so, take up

the serious study of mesmerism? Mesmerism has been

called the Key to the Occult Sciences, and it has this

advantage that it offers peculiar opportunities for doing

good to mankind. If in each of our branches we were able

to establish a homeopathic dispensary with the addition of

mesmeric healing, such as has already been done with great

success in Bombay, we might contribute towards putting

the science of medicine in this country on a sounder basis,

and be the means of incalculable benefit to the people at

large.

There are others of our branches, besides the one at

Bombay, that have done good work in this direction, but

there is room for infinitely more to be done than has yet

been attempted. And the same is the case in the various

372

other departments of the Society’s work. It would be a

good thing if the members of each branch would put their

heads together and seriously consult as to what tangible

steps they can take to further the declared objects of the

Society. In too many cases the members of the

Theosophical Society content themselves with a somewhat

superficial study of its books, without making any real

contribution to its active work. If the Society is to be a

power for good in this and other lands, it can only bring

about this result by the active co-operation of every one of

its members, and we would earnestly appeal to each of

them to consider carefully what possibilities of work are

within his power, and then to earnestly set about carrying

them into effect. Right thought is a good thing, but thought

alone does not count for much unless it is translated into

action. There is not a single member in the Society who is

not able to do something to aid the cause of truth and

universal brotherhood; it only depends on his own will, to

make that something an accomplished fact.

Above all we would reiterate the fact, that the Society is no

nursery for incipient adepts; teachers cannot be provided to

go round and give instruction to various branches on the

different subjects which come within the Society’s work of

investigation; the branches must study for themselves;

books are to be had, and the knowledge there put forth must

be practically applied by the various members thus will be

developed self-reliance, and reasoning powers. We urge

this strongly; for appeals have reached us that any lecturer

sent to branches must be practically versed in experimental

psychology and clairvoyance (i.e., looking into magic

mirrors and reading the future, etc., etc.). Now we consider

that such experiments should originate amongst members

themselves to be of any value in the development of the

individual or to enable him to make progress in his “uphill”

373

path, and therefore earnestly recommend our members to

try for themselves.

374

Occultism

Versus the Occult Arts

By H. P. Blavatsky

[Excerpted from Lucifer, Vol. II, May 1888, pp. 173-181.]

…There are not in the West half-a-dozen among the fervent

hundreds who call themselves "Occultists," who have even

an approximately correct idea of the nature of the Science

they seek to master. With a few exceptions, they are all on

the highway to Sorcery. Let them restore some order in the

chaos that reigns in their minds, before they protest against

this statement. Let them first learn the true relation in

which the Occult Sciences stand to Cccultism, and the

difference between the two, and then feel wrathful if they

still think themselves right. Meanwhile, let them learn that

Occultism differs from Magic and other secret Sciences as

the glorious sun does from a rush-light, as the immutable

and immortal Spirit of Man -- the reflection of the absolute,

causeless, and unknowable ALL -- differs from the mortal

clay, the human body.

In our highly civilized West, where modern languages have

been formed, and words coined, in the wake of ideas and

thoughts -- as happened with every tongue -- the more the

latter became materialized in the cold atmosphere of

Western selfishness and its incessant chase after the goods

of this world, the less was there any need felt for the

production of new terms to express that which was tacitly

regarded as obsolete and exploded superstition. Such words

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could answer only to ideas which a cultured man was

scarcely supposed to harbour in his mind. “Magic,” a

synonym for jugglery; “Sorcery,” an equivalent for crass

ignorance; and “Occultism,” the sorry relic of crack-

brained, mediaeval Fire-philosophers, of the Jacob

Boehmes and the Saint Martins, are expressions believed

more than amply sufficient to cover the whole field of

"thimble-rigging." They are terms of contempt, and used

generally only in reference to the dross and residues of the

dark ages and its preceding aeons of paganism. Therefore

have we no terms in the English tongue to define and shade

the difference between such abnormal powers, or the

sciences that lead to the acquisition of them, with the nicety

possible in the Eastern languages -- preeminently the

Sanskrit. . . .

There are four (out of the many other) names of the various

kinds of Esoteric Knowledge or Sciences given, even in the

exoteric Puranas. There is (1) Yajna-Vidya, knowledge of

the occult powers awakened in nature by the performance

of certain religious ceremonies and rites. (2) Maha-vidya,

the "great knowledge," the magic of the Kabalists and of

the Tantrika worship, often Sorcery of the worst

description. (3) Guhya-Vidya, knowledge of the mystic

powers residing in Sound (Ether), hence in the Mantras

(chanted prayers or incantations), and depending on the

rhythm and melody used; in other words a magical

performance based on Knowledge of the Forces of Nature

and their correlation; and (4) ATMA-VIDYA, a term which

is translated simply "knowledge of the Soul," true Wisdom

by the Orientalists, but which means far more.

This last is the only kind of Occultism that any Theosophist

who . . . would be wise and unselfish, ought to strive after.

All the rest is some branch of the occult sciences, i.e., arts

based on the knowledge of the ultimate essence of all

376

things in the kingdom of nature -- such as minerals, plants,

and animals -- hence of things pertaining to the realm of

material nature, however invisible that essence may be, and

howsoever much it has hitherto eluded the grasp of science.

Alchemy, astrology, occult physiology, chiromancy exist in

nature, and the exact sciences perhaps so called because

they are found in this age of paradoxical philosophies the

reverse -- have already discovered not a few of the secrets

of the above arts. But clairvoyance, symbolized in India as

the "Eye of Siva," called in Japan "Infinite Vision," is NOT

hypnotism, the illegitimate son of mesmerism, and is not to

be acquired by such arts. All the others may be mastered

and results obtained, whether good, bad, or indifferent; but

Atma-vidya sets small value on them. It includes them all,

and may even use them occasionally, but it does so after

purifying them of their dross, for beneficent purposes, and

taking care to deprive them of every element of selfish

motive. Let us explain: any man or woman can set himself

or herself to study one or all of the above specified occult

arts without any great previous preparation, and even

without adopting any too restraining mode of life. One

could even dispense with any lofty standard of morality. In

the last case, of course, ten to one the student would

blossom into a very decent kind of sorcerer, and tumble

down headlong into black magic.

Occultism is not magic. It is comparatively easy to learn

the trick of spells and the methods of using the subtler, but

still material, forces of physical nature; the powers of the

animal soul in man are soon awakened; the forces which

his love, his hate, his passion, can call into operation, are

readily developed. But this is black magic -- sorcery. For it

is the motive, and the motive alone, which makes any

exercise of power become black, malignant, or white,

beneficent magic. It is impossible to employ spiritual

forces if there is the slightest tinge of selfishness remaining

377

in the operator. For, unless the intention is entirely

unalloyed, the spiritual will transform itself into the

psychic, act on the astral plane, and dire results may be

produced by it. The powers and forces of animal nature can

equally be used by the selfish and revengeful, as by the

unselfish and the all-forgiving; the powers and forces of

spirit lend themselves only to the perfectly pure in heart --

and this is DIVINE MAGIC.

But the interest of our readers will probably center on those

who are invincibly attracted towards the occult, yet who

neither realize the true nature of what they aspire towards,

nor have they become passion-proof, far less truly

unselfish.

How about these unfortunates, we shall be asked, who are

thus rent in twain by conflicting forces? For it has been said

too often to need repetition, and the fact itself is patent to

any observer, that when once the desire for occultism has

really awakened in a man's heart, there remains for him no

hope of peace, no place of rest and comfort in all the world.

He is driven out into the wild and desolate spaces of life by

an ever-gnawing unrest he cannot quell. His heart is too full

of passion and selfish desire to permit him to pass the

golden gate; he cannot find rest or peace in ordinary life.

Must he then inevitably fall into sorcery and black magic,

and through many incarnations heap up for himself a

terrible karma? Is there no other road for him?

Indeed there is, we answer. Let him aspire to no higher than

he feels able to accomplish. Let him not take a burden upon

himself too heavy for him to carry. Without ever becoming

a mahatma, a buddha, or a great saint, let him study the

philosophy and the "science of soul," and he can become

one of the modest benefactors of humanity, without any

superhuman powers. Siddhis (or the arhat powers) are only

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for those who are able to "lead the life," to comply with the

terrible sacrifices required for such a training, and to

comply with them to the very letter. Let them know at once

and remember always, that true occultism or theosophy is

the "great renunciation of SELF," unconditionally and

absolutely, in thought as in action. It is ALTRUISM "Not

for himself, but for the world, he lives."

How then can it be thought possible for a man to enter the

"strait gate" of occultism when his daily and hourly

thoughts are bound up with worldly things, desires of

possession and power, with lust, ambition, and duties,

which, however honorable, are still of the earth earthy? . . .

he who would profit by the wisdom of the universal mind,

has to reach it through the whole of humanity without

distinction of race, complexion, religion, or social status. It

is altruism, not egoism even in its most legal and noble

conception, that can lead the unit to merge its little self in

the universal selves. It is to these needs and to this work

that the true disciple of true occultism has to devote

himself, if he would obtain theo-sophy, divine wisdom and

knowledge.

And, although it is the intention that decides primarily

whether white or black magic is exercised, yet the results

even of involuntary, unconscious sorcery cannot fail to be

productive of bad karma. Enough has been said to show

that sorcery is any kind of evil influence exercised upon

other persons, who suffer, or make other persons suffer, in

consequence. Karma is a heavy stone splashed in the quiet

waters of life; and it must produce ever widening circles of

ripples, carried wider and wider, almost ad infinitum. Such

causes produced have to call forth effects, and these are

evidenced in the just laws of retribution.

379

Much of this may be avoided if people will only abstain

from rushing into practices neither the nature nor

importance of which they understand. No one is expected

to carry a burden beyond his strength and powers. There

are natural-born magicians; mystics and occultists by birth,

and by right of direct inheritance from a series of

incarnations and aeons of suffering and failures. These are

passion-proof, so to say. No fires of earthly origin can fan

into a flame any of their senses or desires; no human voice

can find response in their souls, except the great cry of

humanity. These only may be certain of success. But they

can be met only far and wide, and they pass through the

narrow gates of occultism because they carry no personal

luggage of human transitory sentiments along with them.

They have got rid of the feeling of the lower personality, . .

. and the golden, but narrow gate is thrown open before

them. Not so with those who have to carry yet for several

incarnations the burden of sins committed in previous lives,

and even in their present existence. For such, unless they

proceed with great caution, the golden gate of wisdom may

get transformed into the wide gate and the broad way "that

leadeth unto destruction," and therefore "many be they that

enter in thereby." This is the gate of the occult arts,

practiced for selfish motives and in the absence of the

restraining and beneficent influence of ATMA-VIDYA.

We are in the Kali Yuga and its fatal influence is a

thousandfold more powerful in the West than it is in the

East; hence the easy preys made by the powers of the Age

of Darkness in this cyclic struggle, and the many delusions

under which the world is now laboring. One of these is the

relative facility with which men fancy they can get at the

"gate" and cross the threshold of occultism without any

great sacrifice. It is the dream of [those] inspired by desire

for power and personal selfishness, and it is not such

feelings that can ever lead them to the coveted goal. For, as

380

well said by one believed to have sacrificed himself for

humanity -- "Strait is the gate and narrow is the way which

leadeth unto life" eternal, and therefore "few there be that

find it."

381

382

The Voice of the Silence

Translated by "H.P.B."

Selected Extracts

Compiled and rearranged by Daniel H. Caldwell

Introduction

During a trip to Fontainebleau, France in July, 1889, H. P.

Blavatsky wrote the major part of the devotional, mystical

work The Voice of the Silence, based on excerpts from an

Eastern scripture, The Book of the Golden Precepts, which

she had learned by heart during her training in the East.

At this time Annie Besant and Herbert Burrows visited

H.P.B. Mrs. Besant gives a vivid account of how H.P.B.

wrote the Voice:

"I spent a day or two at Fontainebleau with H. P.

Blavatsky, who had gone abroad for a few weeks’ rest.

There I found her translating the wonderful fragments from

'The Book of the Golden Precepts,' now so widely known

under the name of The Voice of the Silence. She wrote it

swiftly, without any material copy before her. I sat in the

room while she was writing it. I know that she did not

write it referring to any books, but she wrote it down

steadily, hour after hour, exactly as though she were

writing either from memory or from reading it where no

book was and in the evening made me read it aloud to see if

the 'English was decent.' Herbert Burrows was there, and

Mrs. Candler, a staunch American Theosophist, and we sat

383

round HPB while I read. The translation was in perfect and

beautiful English, flowing and musical; only a word or two

could we find to alter, and she looked at us like a startled

child, wondering at our praises—praise that any one with

the literary sense would endorse if they read that exquisite

prose poem." [Besant, Annie. The Masters. Adyar, Madras, India:

Theosophical Publishing House, 1977, pp. 32–3.]

In the beginning of August, 1889, HPB went to Jersey, an

island off the south coast of England. G.R.S. Mead, who

went to visit her there, gives another account concerning

the Voice:

"One day, shortly after my arrival, HPB came into my

room unexpectedly with a manuscript and handed it to me,

saying, 'Read that, old man, and tell me what you think of

it.' It was the MS of the third part of the Voice of the

Silence, and while I read she sat and smoked her cigarettes,

tapping her foot on the floor, as was often her habit. I read

on, forgetting her presence in the beauty and sublimity of

the theme until she broke in upon my silence with, 'Well?' I

told her it was the grandest thing in all our Theosophical

literature and tried, contrary to my habit, to convey in

words some of the enthusiasm that I felt. But even then

HPB was not content with her work and expressed the

greatest apprehension that she had failed to do justice to the

original in her translation and could hardly be persuaded

that she had done well." [Some of Her Pupils. In Memory of

Helena Petrovna Blavatsky. London: Theosophical Publishing Society,

1891, pp. 31–5.]

To members of her Esoteric School, H.P.B. wrote in

November 1889:

"Read the ' Voice,' I say. It was written for, and dedicated to

you, by Masters' special orders. Therein you will find all

384

your inquiries anticipated and answered." [Blavatsky, H.P.

Collected Writings. Volume XII. Wheaton, Illinois: Theosophical

Publishing House, 1980, p. 505.]

Selected Extracts

Of teachers there are many; the MASTER-SOUL is one,

Alaya, the Universal Soul. Live in that MASTER as ITS

ray in thee. Live in thy fellows as they live in IT.

All is impermanent in man except the pure bright essence

of Alaya. Man is its crystal ray; a beam of light immaculate

within, a form of clay material upon the lower surface. That

beam is thy life-guide and thy true Self, the Watcher and

the silent Thinker.

Thou hast to saturate thyself with pure Alaya, become as

one with Nature's Soul-Thought. At one with it thou art

invincible; in separation, thou becomest the playground of

Samvriti, origin of all the world's delusions.

Thou hast to learn to part thy body from thy mind, to

dissipate the shadow, and to live in the eternal. For this,

thou hast to live and breathe in all, as all that thou

perceivest breathes in thee; to feel thyself abiding in all

things, all things in SELF.

Thou shalt not separate thy being from BEING, and the

rest, but merge the Ocean in the drop, the drop within the

Ocean.

So shalt thou be in full accord with all that lives; bear love

to men as though they were thy brother-pupils, disciples of

one Teacher, the sons of one sweet mother.

385

Help Nature and work on with her; and Nature will regard

thee as one of her creators and make obeisance.

And she will open wide before thee the portals of her secret

chambers, lay bare before thy gaze the treasures hidden in

the very depths of her pure virgin bosom. Unsullied by the

hand of matter she shows her treasures only to the eye of

Spirit -- the eye which never closes, the eye for which there

is no veil in all her kingdoms.

Then will she show thee the means and way, the first gate

and the second, the third, up to the very seventh. And then,

the goal -- beyond which lie, bathed in the sunlight of the

Spirit, glories untold, unseen by any save the eye of Soul.

Three Halls, O weary pilgrim, lead to the end of toils.

Three Halls, O conqueror of Mara, will bring thee through

three states into the fourth and thence into the seven

worlds, the worlds of Rest Eternal.

If thou would'st learn their names, then hearken, and

remember.

The name of the first Hall is IGNORANCE -- Avidya.

It is the Hall in which thou saw'st the light, in which thou

livest and shalt die.

386

If thou would'st cross the first Hall safely, let not thy mind

mistake the fires of lust that burn therein for the Sunlight of

life.

The WISE ONES tarry not in pleasure-grounds of senses.

This earth, O ignorant Disciple, is but the dismal entrance

leading to the twilight that precedes the valley of true light

-- that light which no wind can extinguish, that light which

burns without a wick or fuel.

Shun ignorance, and likewise shun illusion. Avert thy face

from world deceptions; mistrust thy senses, they are false.

But within thy body -- the shrine of thy sensations -- seek

in the Impersonal for the "eternal man"; and having sought

him out, look inward: thou art Buddha.

Thy shadows live and vanish; that which in thee shall live

for ever, that which in thee knows, for it is knowledge, is

not of fleeing life: it is the man that was, that is, and will

be, for whom the hour shall never strike.

The name of Hall the second is the Hall of Learning. In it

thy Soul will find the blossoms of life, but under every

flower a serpent coiled.

If thou would'st cross the second safely, stop not the

fragrance of its stupefying blossoms to inhale. If freed thou

would'st be from the Karmic chains, seek not for thy Guru

in those Mayavic regions.

The WISE ONES heed not the sweet-tongued voices of

illusion.

And having learnt thine own Agnyana, flee from the Hall of

Learning. This Hall is dangerous in its perfidious beauty, is

387

needed but for thy probation. Beware, Lanoo, lest dazzled

by illusive radiance thy Soul should linger and be caught in

its deceptive light.

This light shines from the jewel of the Great Ensnarer,

(Mara). The senses it bewitches, blinds the mind, and

leaves the unwary an abandoned wreck.

The name of the third Hall is Wisdom, beyond which

stretch the shoreless waters of AKSHARA, the

indestructible Fount of Omniscience.

Seek for him who is to give thee birth, in the Hall of

Wisdom, the Hall which lies beyond, wherein all shadows

are unknown, and where the light of truth shines with

unfading glory.

That which is uncreate abides in thee, Disciple, as it abides

in that Hall. If thou would'st reach it and blend the two,

thou must divest thyself of thy dark garments of illusion.

Stifle the voice of flesh, allow no image of the senses to get

between its light and thine that thus the twain may blend in

one.

If through the Hall of Wisdom, thou would'st reach the

Vale of Bliss, Disciple, close fast thy senses against the

great dire heresy of separateness that weans thee from the

rest.

Strive with thy thoughts unclean before they overpower

thee. Use them as they will thee, for if thou sparest them

and they take root and grow, know well, these thoughts will

overpower and kill thee. Beware, Disciple, suffer not, e'en

388

though it be their shadow, to approach. For it will grow,

increase in size and power, and then this thing of darkness

will absorb thy being before thou hast well realized the

black foul monster's presence.

The ladder by which the candidate ascends is formed of

rungs of suffering and pain; these can be silenced only by

the voice of virtue. Woe, then, to thee, Disciple, if there is

one single vice thou hast not left behind. For then the

ladder will give way and overthrow thee; its foot rests in

the deep mire of thy sins and failings, and ere thou canst

attempt to cross this wide abyss of matter thou hast to lave

thy feet in Waters of Renunciation. Beware lest thou

should'st set a foot still soiled upon the ladder's lowest

rung. Woe unto him who dares pollute one rung with miry

feet. The foul and viscous mud will dry, become tenacious,

then glue his feet unto the spot, and like a bird caught in the

wily fowler's lime, he will be stayed from further progress.

His vices will take shape and drag him down. His sins will

raise their voices like as the jackal's laugh and sob after the

sun goes down; his thoughts become an army, and bear him

off a captive slave.

Kill thy desires, Lanoo, make thy vices impotent, ere the

first step is taken on the solemn journey.

Strangle thy sins, and make them dumb for ever, before

thou dost lift one foot to mount the ladder.

Do not believe that lust can ever be killed out if gratified or

satiated, for this is an abomination inspired by Mara. It is

by feeding vice that it expands and waxes strong, like to the

worm that fattens on the blossom's heart.

Kill out desire; but if thou killest it take heed lest from the

dead it should again arise.

389

Having become indifferent to objects of perception, the

pupil must seek out the rajah of the senses, the Thought-

Producer, he who awakes illusion.

The Mind is the great Slayer of the Real.

Let the Disciple slay the Slayer.

Silence thy thoughts and fix thy whole attention on thy

Master whom yet thou dost not see, but whom thou feelest.

Merge into one sense thy senses, if thou would'st be secure

against the foe. 'Tis by that sense alone which lies

concealed within the hollow of thy brain, that the steep path

which leadeth to thy Master may be disclosed before thy

Soul's dim eyes.

The light from the ONE Master, the one unfading golden

light of Spirit, shoots its effulgent beams on the disciple

from the very first. Its rays thread through the thick dark

clouds of matter.

Now here, now there, these rays illumine it, like sun-sparks

light the earth through the thick foliage of the jungle

growth. But, O Disciple, unless the flesh is passive, head

cool, the soul as firm and pure as flaming diamond, the

radiance will not reach the chamber , its sunlight will not

warm the heart, nor will the mystic sounds of the Akasic

heights reach the ear, however eager, at the initial stage

Let not thy "Heaven-born," merged in the sea of Maya,

break from the Universal Parent (SOUL), but let the fiery

390

power retire into the inmost chamber, the chamber of the

Heart and the abode of the World's Mother.

Then from the heart that Power shall rise into the sixth, the

middle region, the place between thine eyes, when it

becomes the breath of the ONE-SOUL, the voice which

filleth all, thy Master's voice.

'Tis only then thou canst become a "Walker of the Sky"

who treads the winds above the waves, whose step touches

not the waters.

Before thou set'st thy foot upon the ladder's upper rung, the

ladder of the mystic sounds, thou hast to hear the voice of

thy inner GOD in seven manners.

The first is like the nightingale's sweet voice chanting a

song of parting to its mate.

The second comes as the sound of a silver cymbal of the

Dhyanis, awakening the twinkling stars.

The next is as the plaint melodious of the ocean-sprite

imprisoned in its shell.

And this is followed by the chant of Vina.

The fifth like sound of bamboo-flute shrills in thine ear.

It changes next into a trumpet-blast.

The last vibrates like the dull rumbling of a thunder-cloud.

391

The seventh swallows all the other sounds. They die, and

then are heard no more.

When the six are slain and at the Master's feet are laid, then

is the pupil merged into the ONE, becomes that ONE and

lives therein.

He who would hear the voice of Nada, "the Soundless

Sound," and comprehend it, he has to learn the nature of

Dharana.

Unless thou hearest, thou canst not see.

Unless thou seest thou canst not hear. To hear and see this

is the second stage.

. . . . . .

When the disciple sees and hears, and when he smells and

tastes, eyes closed, ears shut, with mouth and nostrils

stopped; when the four senses blend and ready are to pass

into the fifth, that of the inner touch -- then into stage the

fourth he hath passed on.

And in the fifth, O slayer of thy thoughts, all these again

have to be killed beyond reanimation.

Withhold thy mind from all external objects, all external

sights. Withhold internal images, lest on thy Soul-light a

dark shadow they should cast.

Thou art now in DHARANA, the sixth stage.

392

Fix thy Soul's gaze upon the star whose ray thou art, the

flaming star that shines within the lightless depths of ever-

being, the boundless fields of the Unknown.

Thy Soul-gaze centre on the One Pure Light.

When thou hast passed into the seventh, O happy one, thou

shalt perceive no more the sacred three, for thou shalt have

become that three thyself. Thyself and mind, like twins

upon a line, the star which is thy goal, burns overhead. The

three that dwell in glory and in bliss ineffable, now in the

world of Maya have lost their names. They have become

one star, the fire that burns but scorches not, that fire which

is the Upadhi of the Flame.

And this, O Yogi of success, is what men call Dhyana, the

right precursor of Samadhi.

And now thy Self is lost in SELF, thyself unto THYSELF,

merged in THAT SELF from which thou first didst radiate.

Where is thy individuality, Lanoo, where the Lanoo

himself? It is the spark lost in the fire, the drop within the

ocean, the ever-present Ray become the all and the eternal

radiance.

And now, Lanoo, thou art the doer and the witness, the

radiator and the radiation, Light in the Sound, and the

Sound in the Light.

And now, rest 'neath the Bodhi tree, which is perfection of

all knowledge, for, know, thou art the Master of

SAMADHI -- the state of faultless vision.

Behold! thou hast become the light, thou hast become the

Sound, thou art thy Master and thy God. Thou art

393

THYSELF the object of thy search: the VOICE unbroken,

that resounds throughout eternities, exempt from change,

from sin exempt, the seven sounds in one, the

VOICE OF THE SILENCE.

Compassion is no attribute. It is the LAW of LAWS --

eternal Harmony, Alaya's SELF; a shoreless universal

essence, the light of everlasting Right, an fitness of all

things, the law of love eternal.

The more thou dost become at one with it, thy being melted

in its BEING, the more thy Soul unites with that which IS,

the more thou wilt become COMPASSION ABSOLUTE.

Now bend thy head and listen well, O Bodhisattva --

Compassion speaks and saith: "Can there be bliss when all

that lives must suffer? Shalt thou be saved and hear the

whole world cry?"

Thou shalt attain the seventh step and cross the gate of final

knowledge but only to wed woe -- if thou would'st be

Tathagata, follow upon thy predecessor's steps, remain

unselfish till the endless end.

Thou art enlightened -- Choose thy way.

394

Master K.H. on

Concentration and Union

with the Higher Self

Collated, abridged and edited from several

variant copies of Master Koot Hoomi's comments.

[Some of the text below first appeared in an article titled "Judge the

Act: Not the Person - Adepts and Mediums" which was written by

Jasper Niemand (pseudonym of Mrs. Julia Keightley) and published in

The Path (New York), July 1889, pp. 102-103. Jasper Niemand

prefaced the text with the following comment: "...let us read some

remarks from an Oriental adept which came into our possession many

months ago." Another copy of this material can be found written on the

end pages of William Q. Judge's Nov.-Dec. 1888 handwritten diary.]

Concentrate on the idea of the Higher Self., say for one half

an hour at first. Permit no other thought. By degrees you

will be able to unite your consciousness with the Higher

Self. The Higher Self is always to be sought for within. To

look outside is a fatal mistake.

The effort to be made is to reach the highest state of which

you are capable and to hold yourself there. The registration

of consciousness of this higher plane takes place at the last

moment of the passage back to the physical, and this,

together with the fact that "the Double" is often active,

often produces a state of double consciousness, and the

latter is a source of error.

In acquiring the power of concentration the first step is one

of blankness. Then follows, by degrees, consciousness, and

395

finally the passage between the two states becomes so rapid

and easy as to be almost unnoticed. During the moment of

concentration the body is in a brown study and retains a

sort of dream perception (this of course applies only to

chelas).

The great difficulty to be overcome is the registration of the

knowledge of the Higher Self on the physical plane. To

accomplish this, the physical brain must be made an entire

blank to all but the Higher Consciousness; and the double

(or astral body) must be paralyzed or error and confusion

will result.

In the first place, try to put yourself in such a state as not to

feel anything that happens to the physical body, in fact to

separate yourself from your body. If in this attempt you feel

anything, any foreign influence coming into you from

outside, break off the concentration at once.

Your best method is to concentrate on the Master as a

Living Man inside you. Make his image in your heart and a

focus of concentration so as to lose all sense of bodily

existence in the one thought.

During concentration, one must make oneself as positive

[resistant] as possible to spooks and all astral lower

influences, but as negative [receptive] as possible to the

influence of the Master.

The idea of the Master will prove the best influence against

spooks, etc. The effort is far more dangerous for psychics

than for others because their bodies are much more

sensitive and attract more various other powers of nature.

Spooks and astral influences act through the physical man

on the astral body. This astral body is the noumenon of the

396

physical, but without the latter it has no intelligence or

consciousness. Its senses are the noumena of the physical

senses, and its feelings are those of the physical body.

A sense of freedom is one of the marked characteristics of

the Higher Consciousness and the will effort needed to

silence the body is much the same as that needed to forget

pain. No two men pass through the same experience in

effecting the union with the Higher Self.

The true Higher Self is "the Warrior" referred to in Light on

the Path; it never acts on this plane, where the active agent,

the real actor is the Manas. This union with the Higher Self

is the best means of killing out the "sense of separateness,"

and therefore man must become the slave of the Higher

Self.

The Higher Self is shapeless, sexless, formless. It is a state

of consciousness, a breath, not a body or form. The highest

form is the Mayavi Rupa, which contains the whole man

minus physical body and life. The form is that of the

physical body, unless modified by will. The Higher Self is

the perfect , Manas or Mayavi Rupa plus Buddhi and

Atma, which together form a mirror in which is reflected

Parabrahm which is the One Self.

The Higher Self is a spark of the Universal Spirit - Atma-

Buddhi - universal, eternal, senseless on this plane. The

Higher Ego is Manas. When it rises to Atma-Buddhi it

completes the trinity which is the One. Manas is the self-

consciousness. It is limited to one Mahamanvantara.

Buddhi passes from Mahamanvantara to Mahamanvantara

The Mayavi Rupa is the middle self, and is the body used

by adepts with the Kama Rupa as its vehicle. It is the

human soul, the seat of the emotions and feelings as well as

397

thoughts. When in the body it is the Manas. The 7

principles are aspects of one and the same entity, the form

and character which are assumed depending upon the will.

In 19th century man instinct (Kama) has been to a great

extent crushed by the development of Manas or

Intelligence. The Manas is the fallen Angel, the inbreathed

essence of the Manasa Putras, or those beings who

collectively form the Mahat or manifested Logos. The

Monad, Atma-Buddhi, does not really belong to this plane

at all, but is, so to say, Parabrahmic. Therefore on this

plane, Manas is the highest principle in man, and it is this

Manas which makes of man either a God or Devil,

according as the Divine Monad acts on this plane through

the Manas, or as the Manas produces effects on this plane,

by acting upon the God-Life power of the lower part of the

Buddhi.

Masters are those who are born with a Nirmanakaya in

them.

Every one of you create for yourself a Master. Give him

birth and objective being before you in the Astral Light. If

he is a real Master he will send his Voice. If he is not a real

Master, then the Voice will be that of the Higher Self.

Everyone will receive according to his own inner merits

and development.

398

On Pseudo-Theosophy

& Pseudo-Adepts

Compiled from the writings of H.P. Blavatsky

"Look around you and observe. While two-thirds of

civilized society ridicule the mere notion that there is

anything in Theosophy, Occultism, Spiritualism, or in the

Kabala, the other third is composed of the most

heterogeneous and opposite elements."

"Some believe in the mystical, and even in the supernatural

(!), but each believes in his own way. Others will rush

single-handed into the study of the Kabala, Psychism,

Mesmerism, Spiritualism, or some form or another of

Mysticism."

"Result: no two men think alike, no two are agreed upon

any fundamental occult principles, though many are those

who claim for themselves the ultima thule of knowledge,

and would make outsiders believe that they are full-blown

adepts. . . . "

"Some limit ancient wisdom to the Kabala and the Jewish

Zohar. . . . .Others regard Swedenborg or Boehme as the

ultimate expressions of the highest wisdom; while others

again see in mesmerism the great secret of ancient magic.

One and all of those who put their theory in practice are

rapidly drifting, through ignorance, into black magic."

399

"Happy are those who escape from it, as they have neither

test nor criterion by which they can distinguish between the

true and the false. . . . "

"A portion of the true [esoteric] sciences is better than a

mass of undigested and misunderstood learning. An ounce

of gold is worth a ton of dust. . . . " (1)

"With the spread of the spiritualistic cult, the Messiah craze

has vastly increased, and men and women alike have been

involved in its whirlpools. Given, a strong desire to reform

somehow the religious or social aspect of the world, a

personal hatred of certain of its aspects, and a belief in

visions and messages, and the result was sure; the 'Messiah'

arose with a universal panacea for the ills of mankind. If he

(very often she) did not make the claim, it was made for

him. Carried away by the magnetic force, the eloquence,

the courage, the single idea of the apostle pro tem,

numbers, for very varied reasons, accepted him or her as

the revelator of the hour and of all time."

". . . To distinguish the white rays of truth from influx from

the astral sphere, requires a training which ordinary

sensitives, whether avowed spiritualists or not, do not

possess. Ignorance emboldens, and the weak will always

worship the bold."

"Some of these apostles denounce alike Spiritualism and

Theosophy; some accept the latter, but weave it anew into a

version of their own; and some have apparently arisen,

independently of any other cult, through the force of their

own or somebody else's conviction...."

400

"There is an avowed re-incarnation of Buddha in the United

States, and an avowed re-incarnation of Christ. Both have

followers; both have been interviewed and said their best.

They and others like unto them have had signs,

illuminations, knowledge not common to men, and events

pointing in a marked way to this their final destiny. There

has even been a whisper here and there of supernatural

births. . . . And the result is sorry to behold, for each seems

to be putting the crown upon his own head."

"Wherever [genuine] Theosophy spreads, there it is

impossible for the deluded to mislead, or the deluded to

follow. It opens a new path, a forgotten philosophy which

has lived through the ages, a knowledge of the psychic

nature of man, which reveals alike the true status of the

Catholic saint, and the spiritualistic medium the Church

condemns. It gathers reformers together, throws light on

their way, and teaches them how to work towards a

desirable end with most effect, but forbids any to assume a

crown or sceptre, and no less delivers from a futile crown

of thorns."

"Mesmerisms and astral influences fall back, and the sky

grows clear enough for higher light. It hushes the 'Lo here!

and lo there!' and declares the Christ, like the kingdom of

heaven, to be within. It guards and applies every aspiration

and capacity to serve humanity in any man, and shows him

how. It overthrows the giddy pedestal, and safely cares for

the human being on solid ground. Hence, in this way, and

in all other ways, it is the truest deliverer and saviour of our

time."

"To enumerate the various 'Messiahs' and their beliefs and

works would fill volumes. It is needless. When claims

conflict, all, on the face of it, cannot be true. Some have

taught less error than others. It is almost the only

401

distinction. And some have had fine powers imperilled and

paralyzed by leadings they did not understand." (2)

"Great are the desecrations to which the names of two of

the Masters [Koot Hoomi and Morya] have been subjected.

There is hardly a medium who has not claimed to have seen

them."

"Every bogus swindling Society, for commercial purposes,

now claims to be guided and directed by 'Masters' often

supposed to be far higher than ours! Many and heavy are

the sins of those who advanced these claims, prompted

either by desire for lucre, vanity, or irresponsible

mediumship . . . ."

"The sacred names of Occultism and the holy keepers

thereof have been dragged in this filthy mire, polluted by

being associated with sordid motives and immoral

practices, while thousands of men and women have been

held back from the path of truth and light through the

discredit and evil report which such shams, swindles, and

frauds have brought upon the whole subject." (3)

". . . A new and rapidly growing danger. . . is threatening . .

. the spread of the pure Esoteric Philosophy and

knowledge. . . . I allude to those charlatanesque imitations

of Occultism and Theosophy. . . . "

"By pandering to the prejudices of people, and especially

by adopting the false ideas of a personal God and a

personal, carnalized Saviour, as the groundwork of their

teaching, the leaders of this 'swindle' (for such it is) are

402

endeavoring to draw men to them and in particular to turn

Theosophists from the true path."

". . . A close examination will assuredly reveal. . . materials

largely stolen . . . from Theosophical writings. . . [and]

distorted and falsified so as to be palmed off on the unwary

as revelations of new and undreamed of truths. But many

will neither have the time nor the opportunity for such a

thorough investigation; and before they become aware of

the imposture they may be led far from the Truth."

". . . Nothing is more dangerous to Esoteric Truth than the

garbled and distorted versions disfigured to suit the

prejudices and tastes of men in general." (4)

"….save us from the impudent distortion of our

theosophical teachings…."

"....deliver us. . . from . . . the 'Solar Adepts' as they dub

themselves, and their sun-struck followers. . . ."

". . . . They plagiarized from our books, set up sham

schools of magic, waylaid seekers after truth by deceiving

them with holy names. . . [and] misused and desecrated the

sacred science…."

"….Before the appearance of modern Theosophical

literature it was 'Spirits' and 'Controls' that were ever in the

mouths of these folk; now the living 'adepts' are served up

with every sauce. It is ever and always Adepts here,

Hierophants there. . . ."

"The angels from the 'Summer Land' are going out of

fashion just now, for Spiritualists begin to know better and

403

to discriminate. But because the 'adept' idea, or rather their

philosophy, begins to gain ground, this is no reason why

pretenders of every description should travesty in their . . .

productions the teachings, phraseology, and Sanskrit terms

out of theosophical books; or why, again, they should turn

round and make people believe that these were given them

by other 'Hierophants,' in their opinion, far higher, nobler

and grander than our teachers."

"The great evil of the whole thing is, not that the truths of

Theosophy are adopted by these blind teachers, for we

should gladly welcome any spread, by whatever means, of

ideals so powerful to wean the world from its dire

materialism - but that they are so interwoven with mis-

statements and absurdities that the wheat cannot be

winnowed from the chaff, and ridicule, if not worse, is

brought to bear upon. . . [the Theosophical] movement. . .

."

"How shall men discern good from evil, when they find it

in its close embrace?"

"The very words, 'Arhat,' 'Karma,' 'Maya,' 'Nirvana,' must

turn enquirers from our threshold when they have been

taught to associate them with such a teeming mass of

ignorance and presumption. . . ."

"Though false coin is the best proof of the existence of

genuine gold, yet, the false deceives the unwary. . . ." (5)

"….If the 'false prophets of Theosophy' are to be left

untouched, the true prophets will be very soon--as they

have already been--confused with the false. It is nigh time

to winnow our corn and cast away the chaff."

404

"… We do not believe in allowing the presence of sham

elements in Theosophy, because of the fear, forsooth, that if

even 'a false element in the faith' is ridiculed, the latter 'is

apt to shake the confidence' in the whole…."

"…However it may be, let rather our ranks be made

thinner, than the Theosophical Society go on being made a

spectacle to the world through the exaggerations of some

fanatics, and the attempts of various charlatans to profit by

a ready-made programme. These, by disfiguring and

adapting Occultism to their own filthy and immoral ends,

bring disgrace upon the whole movement…."

"….One . . . such [bogus Esoteric and Occult Society] just

sprung up . . . is now being nipped in the bud and exposed

by our own Theosophists."

"These are the 'Solar adepts' . . . No event could vindicate

the policy of our journal [ Lucifer] better than the timely

exposure of these pseudo-adepts, those 'Sages of the Ages'

who bethought themselves of trading upon the public

hunger for the marvellous ad absurdum. "

". . . . For we have averted thereby a great and new danger

to the Society--namely that of unscrupulous charlatans

being taken for Theosophists. Misled by their lies and their

publications filled with terms from Eastern philosophy and

with ideas they had bodily stolen from us only to disfigure

and misapply them--the American press has already

referred to them as Theosophists. . . ." (6)

(1) Blavatsky, H.P. The Key to Theosophy, original 1889

edition, pp. 21-22.

405

(2) Blavatsky, H.P. "Modern Apostles and Pseudo-

Messiahs," Lucifer (London), July, 1890.

(3) Blavatsky, H.P. The Key to Theosophy, original 1889

edition, p. 301.

(4) Blavatsky, H.P. E.S. Instruction No. I., 1889.

(5) Blavatsky, H.P. "The Year Is Dead, Long Live The

Year!," Lucifer (London), January, 1889.

(6) Blavatsky, H.P. "On Pseudo-Theosophy," Lucifer

(London), March, 1889.

406

H.P. Blavatsky's Occult

Status & the Claims of

Latter-Day Messengers of

the Masters

"Vainly do your modern seers and their prophetesses, creep into

every cleft and crevice without outlet or continuity they chance

to see; and still more vainly, when once within do they lift up

their voices and loudly cry: 'Eureka! We have gotten a revelation

from the Lord!' — for verily have they nothing of the kind. They

have disturbed but bats, less blind their intruders; who,

feeling them flying about, mistake them as often for angels — as

they too have wings! . . . " Master Koot Hoomi , The Mahatma

Letters, 2nd ed., Letter 48 Bold added.

Part 1: H.P. Blavatsky's Occult

Status & Mission

H.P. Blavatsky (1831-1891) was the first person in modern

times to claim contact with the Theosophical Adepts,

especially the Masters Morya and Koot Hoomi. She

affirmed that in her writings she was giving out the

teachings of the Adept Brotherhood.

407

In 1877 in Volume I of Isis Unveiled, Madame Blavatsky

told her readers about these Adepts and her role in giving

out the fundamentals of the Esoteric Science:

". . .we came into contact with certain men, endowed with

such mysterious powers and such profound knowledge that

we may truly designate them as the sages of the Orient. To

their instructions we lent a ready ear." p. vi

"The work now submitted to public judgment is the fruit of

a somewhat intimate acquaintance with Eastern adepts and

study of their science." p. v

Madame Blavatsky also wrote:

" . . . I was the first in the United States to bring the

existence of our Masters into publicity; and . . . exposed the

holy names of two members of a Brotherhood hitherto

unknown to Europe and America (save to a few mystics

and Initiates of every age), yet sacred and revered

throughout the East, and especially India . . . . " "The

Theosophical Mahatmas." The Path, December, 1886.

She affirmed that in her writings she was giving out the

teachings of the Adept Brotherhood. In April, 1891, H.P.B.

wrote:

". . . every word of [esoteric] information found in this

work [ Isis Unveiled] or in my later writings, comes from

the teachings of our Eastern Masters; and . . . many a

passage in these works has been written by me under their

dictation. In saying this no supernatural claim is urged, for

no miracle is performed by such a dictation. . . . Space and

distance do not exist for thought; and if two persons are in

perfect mutual psycho-magnetic rapport, and of these two,

one is a great Adept in Occult Sciences, then thought-

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transference and dictation of whole pages, become as easy

and as comprehensible at the distance of ten thousand miles

as the transference of two words across a room. . . . " "My

Books," Lucifer, May, 1891

Concerning H.P.B.'s special position in relation to the

Eastern adepts, the following quotes from letters of the

Mahatmas K.H. and M. indicate her unique status:

"... imperfect as may be our visible agent — and often most

unsatisfactory and imperfect she is — yet she is the best

available at present. . . . " The Mahatma Letters, 2nd edition,

Letter 2. Italics added.

"This state of hers is [H.P.B.'s] intimately connected with

her occult training in Tibet, and due to her being sent out

alone into the world to gradually prepare the way for

others. After nearly a century of fruitless search, our chiefs

had to avail themselves of the only opportunity to send out

a European body. . . . " The Mahatma Letters, 2nd edition, Letter

26. Italics added.

"[H.P.B. is] a woman of most exceptional and wonderful

endowments. Combined with them she had strong personal

defects, but just as she was, there was no second to her

living fit for this work. We sent her to America. . . . " The

Mahatma Letters, 2nd edition, Letter 45. Italics added.

". . . we employ agents — the best available. Of these for

the past thirty years the chief has been the personality

known as H.P.B. to the world (but otherwise to us).

Imperfect and very troublesome, no doubt, she proves to

some, nevertheless, there is no likelihood of our finding a

better one for years to come — and your theosophists

should be made to understand it. Since 1885 I have not

written, nor caused to be written save thro’ her agency,

direct and remote, a letter or line to anybody in Europe or

409

America, nor communicated orally with, or thro’ any third

party. Theosophists should learn it. You will understand

later the significance of this declaration so keep it in mind.

Her fidelity to our work being constant, and her sufferings

having come upon her thro’ it, neither I nor either of my

Brother associates will desert or supplant her. . . . This you

must tell to all: — With occult matters she has everything

to do. . . . She is our direct agent. . . . " Letters from the Masters of Wisdom, Series 1, Letter 19. Italics added.

One should also consider the following significant passages

from Madame Blavatsky's pen.

H.P.B. wrote to members of her Esoteric School:

"Let every member know . . . that the time for such

priceless acquisition is limited. The writer of the present is

old; her life is well-nigh worn out, and she may be

summoned 'home' any day and almost any hour. And if her

place is even filled up, perchance by another worthier and

more learned than herself, still there remain but twelve

years to the last hour of the term - namely, till December

the 31st, 1899. Those who will not have profited by the

opportunity (given to the world in every last quarter of a

century), those who will not have reached a certain point of

psychic and spiritual development, or that point from which

begins the cycle of adeptship, by that day - those will

advance no further than the knowledge already acquired.

No Master of Wisdom from the East will appear or send

any one to Europe or America after that period, and the

sluggards will have to renounce every chance of

advancement in their present incarnation - until the year

1975. Such is the LAW, for we are in Kali Yuga - the Black

Age - and the restrictions in this cycle, the first 5,000 years

of which will expire in 1897, are great and almost

410

insuperable." HPB's Collected Writings, Vol XII, pp. 491-492.

Italics added.

H.P.B. in Volume I of The Secret Doctrine told her readers:

"In Century the Twentieth some disciple more informed,

and far better fitted [than H.P.B.], may be sent by the

Masters of Wisdom to give final and irrefutable proofs that

there exists a Science called Gupta-Vidya; and that . . . the

source of all religions and philosophies . . . has been for

many ages forgotten and lost to men, but is at last found."

". . . the SECRET DOCTRINE is not a treatise, or a series

of vague theories, but contains all that can be given out to

the world in this century." The Secret Doctrine, 1888, Vol I, p.

xxxviii (original edition) Italics added.

And a few lines above these two paragraphs, one reads:

". . . But it will take centuries before much more is given

from it [the Secret Archaic Doctrine]. . . . " Italics added.

Part 2: Confusion and Bogus Claims

among some Theosophical and

Occult Students

In The Key to Theosophy published in 1889, H.P.B. wrote

about the confusion among many students of Theosophy,

esotericism and occultism:

"Look around you and observe. While two-thirds of

civilized society ridicule the mere notion that there is

anything in Theosophy, Occultism, Spiritualism, or in the

Kabala, the other third is composed of the most

heterogeneous and opposite elements. Some believe in the

411

mystical, and even in the supernatural (!), but each

believes in his own way. Others will rush single-handed

into the study of the Kabala, Psychism, Mesmerism,

Spiritualism, or some form or another of Mysticism. Result:

no two men think alike, no two are agreed upon any

fundamental occult principles, though many are those who

claim for themselves the ultima thule of knowledge, and

would make outsiders believe that they are full-blown

adepts. . . . .Some limit ancient wisdom to the Kabala and

the Jewish Zohar. . . . .Others regard Swedenborg or

Boehme as the ultimate expressions of the highest wisdom;

while others again see in mesmerism the great secret of

ancient magic. One and all of those who put their theory in

practice are rapidly drifting, through ignorance, into black

magic. Happy are those who escape from it, as they have

neither test nor criterion by which they can distinguish

between the true and the false. . . . A portion of the true

[esoteric] sciences is better than a mass of undigested and

misunderstood learning. An ounce of gold is worth a ton of

dust. . . . " original 1889 edition, pp. 21-22

And elsewhere in the same volume, H.P.B. pointed out that

various people had made bogus claims to being in contact

with her own Masters K.H. and M.:

"Great are the desecrations to which the names of two of

the Masters have been subjected. There is hardly a medium

who has not claimed to have seen them. Every bogus

swindling Society, for commercial purposes, now claims to

be guided and directed by 'Masters' often supposed to be far

higher than ours! Many and heavy are the sins of those who

advanced these claims, prompted either by desire for lucre,

vanity, or irresponsible mediumship . . . . The sacred names

of Occultism and the holy keepers thereof have been

dragged in this filthy mire, polluted by being associated

with sordid motives and immoral practices, while

412

thousands of men and women have been held back from the

path of truth and light through the discredit and evil report

which such shams, swindles, and frauds have brought upon

the whole subject." The Key to Theosophy, p. 301

Part 3: A.P. Sinnett's Mistaken

Belief and Confusion

In 1884, the Theosophist A.P. Sinnett, who was the major

recipient of The Mahatma Letters, believed he was in

contact with the Master K.H., independent of H.P.B. acting

as mediator.

Sinnett wrote in his book The Early Days of Theosophy:

"About this time [early July 1884] Mrs. Holloway, a

wonderfully gifted American psychic came to stay with us.

. . . .She used to get vivid clairvoyant visions of the Master,

- could pass on messages to me from K.H. and on one

occasion he actually made use of her to speak to me in the

first person." p. 27

But the Master K.H. (in a letter received July 18, 1884)

pronounced Sinnett's claim false and untrue:

"You ask me if you can tell Miss Arundale what I told you

thro' Mrs. H[olloway]. . . . . .[But] I have never . . .

communicated with you or any one else thro' her. . . . . She

is an excellent but quite undeveloped clairvoyante. . . . ."

The Mahatma Letters, 2nd ed., p. 355

During this same summer, Master KH wrote to Mrs.

Holloway:

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" Your vivid creative fancy [imagination] evokes illusive

Gurus and chelas, and puts into their mouths words coined

the instant before in the mint of your mind, unknown to

yourself. The false appear as real, as the true, and you have

no exact method of detection since you are yet prone to

force your communications to agree with your

preconceptions. . . . " Mrs. Holloway and the Mahatmas, Letter

17 Italics added.

Despite this emphatic denial by K.H., Sinnett persisted in

searching for another "channel" to the Master independent

of H.P.B. In The Autobiography of Alfred Percy Sinnett, he

wrote:

"On the 26th of April 1886. . . we went . . . to the

Albemarle Club . . . to meet a lady who was . . . desirous of

making my acquaintance . . . . . I will give her a fictitious

name and call her Mary. . . . shortly afterwards I tried a

mesmeric experiment with her (in accordance with her

wish) and obtained remarkable results - she went very

easily into a trance in which she became unequivocally

clairvoyant. . . .I became convinced that she clairvoyantly

saw the mountain region in Tibet where the Master K.H.

resided. . . . . It became obvious that Mary might become a

link between myself and the Master. . . . . Mary came to

stay with us . . . in February 1888 and our regular mesmeric

sittings were resumed almost every evening, the Master

[KH] talking to me through her in most cases. In this way I

gathered a great deal of miscellaneous occult information. .

. . . Mary left us to go to her own home in May 1888 having

had mesmeric sitting almost every evening while she was

with us, at most of which the Master spoke to me, - or

rather dictated to her what he wished to say. She would

pass into a higher condition in which she could be in touch

with him and be enabled to repeat his words to her in reply

to my questions or remarks." pp 33 & 38-39

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Again Master KH in a letter (dated August 22, 1888) to

Colonel Henry S. Olcott denied Sinnett's claim:

"Since 1885 I have not written, nor caused to be written

save thro' her [HPB's] agency, direct or remote, a letter or

line to anybody in Europe or America, nor communicated

orally with, or thro' any third party. Theosophists should

learn it. You will understand later the significance of this

declaration so keep it in mind. Her [HPB's] fidelity to our

work being constant, and her sufferings having come upon

her thro' it, neither I nor either of my Brother associates

will desert or supplant her." Letters from the Masters of the

Wisdom, Series I, 1973, p. 45

Part 4: Wild and Fanciful

Speculation among Many

Early Theosophists

During the early and mid 1880s, Sinnett and several other

Theosophists had written various expositions of the

Theosophical teachings. HPB in The Secret Doctrine stated

quite forcefully that they had indulged in "wild and fanciful

speculation":

"The publication of many of the facts herein stated has

been rendered necessary by the wild and fanciful

speculation in which many Theosophists and students of

mysticism have indulged, during the last few years, in their

endeavour to, as they imagined, work out a complete

system of thought from the few facts previously

communicated to them." S.D., original edition, Vol I, p. viii

And Master K.H. in his August 1888 letter to Olcott had

also written on this same subject:

415

"I have also noted, your thoughts about the 'Secret

Doctrine.' Be assured that what she [HPB] has not

annotated from scientific and other works, we have given

or suggested to her. Every mistake or erroneous notion,

corrected and explained by her from the works of other

theosophists was corrected by me, or under my instruction.

It is a more valuable work than its predecessor, an epitome

of occult truths that will make it a source of information

and instruction for the earnest student for long years to

come. . . ." Letters from the Masters of the Wisdom, Series I, p. 47

One of those "corrections" mentioned by Master K.H. can

be seen in the following excerpt from Madame Blavatsky.

In her magnum opus The Secret Doctrin e, H.P. Blavatsky

wrote that " mistakes have now to be checked by the

original teachings and corrected. . . ." Italics added.

Madame Blavatsky explained in Volume I.:

“‘Esoteric Buddhism’ [by A.P. Sinnett] . . . is an excellent

book [on Theosophy], and has done still more excellent

work. But this does not alter the fact that it contains some

mistaken notions. . . .

“The time has arrived for the explanation of some matters

in this direction. Mistakes have now to be checked by the

original teachings and corrected. . . .

“As the author [A.P. Sinnett] . . . was himself, as he says,

‘an untrained mind’ in Occultism, his own inferences, and

his better knowledge of modern astronomical speculations

than of archaic doctrines led him quite naturally, and as

unconsciously to himself, to commit a few mistakes of

detail rather than of any ‘broad rule.’ One such will now be

noticed. It is a trifling one, still it is calculated to lead many

416

a beginner into erroneous conceptions. But as the mistaken

notions of the earlier editions were corrected in the

annotations of the fifth edition, so the sixth may be revised

and perfected. . . .

“Among such . . . [was] the erroneous statement that two of

the superior Globes of the terrestrial chain were two of our

well-known planets:

“‘besides the Earth . . . there are only two other worlds of

our chain which are visible. . . . Mars and Mercury. . . .’

(Esoteric Buddhism; p. 136.)

“This was a great mistake. . . .

“Let it now be distinctly stated, then, that the theory

broached is impossible, with or without the additional

evidence furnished by modern Astronomy. Physical

Science can supply corroborative, though still very

uncertain, evidence, but only as regards heavenly bodies on

the same plane of materiality as our objective Universe.

Mars and Mercury, Venus and Jupiter, like every hitherto

discovered planet (or those still to be discovered), are all,

per se, the representatives on our plane of such chains. As

distinctly stated in one of the numerous letters of Mr.

Sinnett's ‘Teacher,’ ‘there are other and innumerable

Manvantaric chains of globes which bear intelligent Beings

both in and outside our solar system.’ But neither Mars nor

Mercury belong to our chain. They are, along with the other

planets, septenary Units in the great host of ‘chains’ of our

system, and all are as visible as their upper globes are

invisible. . . .

“When the present work was commenced, the writer [H.P.

Blavatsky herself], feeling sure that the speculation about

Mars and Mercury was a mistake, applied to the Teachers

417

[the Mahatmas] by letter for explanation and an

authoritative version. Both came in due time, and verbatim

extracts from these are now given.

“‘. . . . . both (Mars and Mercury) are septenary chains, as

independent of the Earth's sidereal lords and superiors as

you are independent of the 'principles' of Daumling (Tom

Thumb) -- which were perhaps his six brothers, with or

without night-caps. . . .’

“. . . Again, here are more extracts from another letter

written by the same authority. This time it is in answer to

some objections laid before the Teachers. They are based

upon extremely scientific, and as futile, reasonings about

the advisability of trying to reconcile the Esoteric theories

with the speculations of Modern Science, and were written

by a young Theosophist as a warning against the ‘Secret

Doctrine’ and in reference to the same subject. He had

declared that if there were such companion Earths ‘they

must be only a wee bit less material than our globe.’ How

then was it that they could not be seen? The answer [from

Master Koot Hoomi] was: --

“‘. . . . Were psychic and spiritual teachings more fully

understood, it would become next to impossible to even

imagine such an incongruity. Unless less trouble is taken to

reconcile the irreconcilable -- that is to say, the

metaphysical and spiritual sciences with physical or natural

philosophy, 'natural' being a synonym to them (men of

science) of that matter which falls under the perception of

their corporeal senses -- no progress can be really achieved.

Our Globe, as taught from the first, is at the bottom of the

arc of descent, where the matter of our perceptions exhibits

itself in its grossest form. . . . . . . Hence it only stands to

reason that the globes which overshadow our Earth must be

on different and superior planes. In short, as Globes, they

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are

in

CO-ADUNITION

but

not

IN

CONSUBSTANTIALITY WITH OUR EARTH and thus

pertain to quite another state of consciousness. Our planet

(like all those we see) is adapted to the peculiar state of its

human stock, that state which enables us to see with our

naked eye the sidereal bodies which are co-essential with

our terrene plane and substance, just as their respective

inhabitants, the Jovians, Martians and others can perceive

our little world: because our planes of consciousness,

differing as they do in degree but being the same in kind,

are on the same layer of differentiated matter. . . . . What I

wrote was 'The minor Pralaya concerns only our little

STRINGS OF GLOBES.' (We called chains 'Strings' in

those days of lip- confusion.) . . . 'To such a string our

Earth belongs.' This ought to have shown plainly that the

other planets were also 'strings' or CHAINS. . . If he

(meaning the objector) would perceive even the dim

silhouette of one of such 'planets' on the higher planes, he

has to first throw off even the thin clouds of the astral

matter that stands between him and the next plane. . . . .’

“It becomes patent why we could not perceive, even with

the help of the best earthly telescopes, that which is outside

our world of matter. Those alone, whom we call adepts,

who know how to direct their mental vision and to transfer

their consciousness -- physical and psychic both -- to other

planes of being, are able to speak with authority on such

subjects. And they tell us plainly: -- . . .

“‘. . . . . . Be prudent, we say, prudent and wise, and above

all take care what those who learn from you believe in; lest

by deceiving themselves they deceive others . . . . . for such

is the fate of every truth with which men are, as yet,

unfamiliar. . . . Let rather the planetary chains and other

super- and sub-cosmic mysteries remain a dreamland for

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those who can neither see, nor yet believe that others can. .

. .’

“It is to be regretted that few of us have followed the wise

advice; and that many a priceless pearl, many a jewel of

wisdom, has been cast to an enemy unable to understand its

value and who has turned round and rent us. . . .” Abridged

from H.P. Blavatsky's The Secret Doctrine, 1888, Volume

I, pp. 160-167.

In light of such "wild and fanciful speculations" made

during H.P.B.'s own lifetime, how many more "wild and

fanciful speculations" about Theosophy have been

published since H.P.B.'s death when she was no longer

around to correct or refute them?

Part 5: Who is "the New Torch-

Bearer of Truth"?

In The Secret Doctrine ( published in 1888), H.P. Blavatsky

wrote:

"In Century the Twentieth some disciple more informed,

and far better fitted, may be sent by the Masters of Wisdom

to give final and irrefutable proofs that there exists a

Science called Gupta-Vidya; and that . . . the source of all

religions and philosophies . . . has been for many ages

forgotten and lost to men, but is at last found." S.D., 1888,

Vol I, p. xxxviii (original edition)

After Madame Blavatsky’s death in the ensuing decades a

number of individuals have claimed to be the new

“disciple” sent by the Masters of Wisdom and the “the new

Torch-Bearer of Truth.”

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But students of H.P.B’s writings should compare this 1888

statement of H.P.B.’s with the following two passages also

from HPB's pen. The first extract was written in December

1888 and the second one dates from the middle of 1889.

The first passage reads:

"Let every member [of the Esoteric Section] know . . . that

the time for such priceless acquisition is limited. The writer

of the present is old; her life is well-nigh worn out, and she

may be summoned 'home' any day and almost any hour.

And if her place is even filled up, perchance by another

worthier and more learned than herself, still there remain

but twelve years to the last hour of the term - namely, till

December the 31st, 1899. Those who will not have profited

by the opportunity (given to the world in every last quarter

of a century), those who will not have reached a certain

point of psychic and spiritual development, or that point

from which begins the cycle of adeptship, by that day -

those will advance no further than the knowledge already

acquired. No Master of Wisdom from the East will appear

or send any one to Europe or America after that period,

and the sluggards will have to renounce every chance of

advancement in their present incarnation - until the year

1975. Such is the LAW, for we are in Kali Yuga - the Black

Age - and the restrictions in this cycle, the first 5,000 years

of which will expire in 1897, are great and almost

insuperable." HPB's Collected Writings, Vol XII, pp. 491-492.

Italics added.

The second passage is as follows:

". . . during the last quarter of every hundred years an

attempt is made by those 'Masters' . . . to help on the

spiritual progress of Humanity in a marked and definite

way. Towards the close of each century you will invariably

421

find that an outpouring or upheaval of spirituality - or call it

mysticism if you prefer - has taken place. Some one or

more persons have appeared in the world as their agents,

and a greater or less amount of occult knowledge and

teaching has been given out . . . . . If the present attempt, in

the form of our Society, succeeds better than its

predecessors have done, then it will be in existence as an

organized, living and healthy body when the time comes

for the effort of the XXth century. The general condition of

men's minds and hearts will have been improved and

purified by the spread of its teachings . . . . but besides a

large and accessible literature ready to men's hands, the

next impulse will find a numerous and united body of

people ready to welcome the new torch-bearer of Truth. He

will find the minds of men prepared for his message, a

language ready for him in which to clothe the new truths he

brings, an organization awaiting his arrival . . . ." The Key to

Theosophy, pp. 306-7. Italics added.

The three passages taken together would seem to indicate

that HPB was referring to an emissary of the Masters

coming in 1975 or later. These statements by HPB would

therefore seem to rule out many of the “messengers”

mentioned below in Part 6.

Part 6: Too Many "Messengers,"

Too Little Time to Sort

Through the Morass

Keeping in mind HPB's three passages on the "new torch-

bearer of Truth", we find that after HPB's death in 1891,

numerous individuals have claimed to be in contact with

her Adept Teachers and have stated that they were new

"messengers" of the Masters conveying even more esoteric

teachings.

422

As Dr. Gordon Melton has written:

"A number of individuals have claimed contact with one of

the Masters first described by Blavatsky and have begun

new organizations based upon the individual revelation

imparted."

Here is a partial list of the claimants:

(1) In the 1890s, William Q. Judge said he was in contact

with HPB's Master Morya as well as the deceased HPB.

Judge claimed he precipitated letters from Master M. and

gave out further esoteric teachings.

(2) Annie Besant and Charles Leadbeater affirmed that they

were in direct communication with HPB's Masters and the

deceased HPB. They gave out various Theosophical

teachings in their voluminous writings.

(3) Katherine Tingley, the occult successor of Judge, said

she was in contact with HPB's Masters and claimed to have

met on at least two occasions the Master Morya in his

physical body.

(4) G. de Purucker, Tingley's successor, testified that the

Masters M. & K.H. came to visit him in 1929 at

Theosophical Society headquarters, Point Loma, San

Diego, California. Purucker claimed that he was allowed to

give out deeper esoteric teachings than HPB, Judge or

Tingley had given.

(5) Alice Bailey said she was in contact with Masters K.H.

and D.K and wrote more than 20 volumes of teachings said

to be from D.K. She even gave out further installments of

the Stanzas of Dzyan.

423

(6) Mrs. Francia A. La Due (of the Temple of the People)

gave out messages from the Masters, especially from

Hilarion. She also published more Stanzas from the Book

of Dzyan.

(7) Guy Ballard (of the "I Am" Movement) claimed to be in

communication with the Masters, especially St. Germain.

(8) Helena Roerich (of the Agni Yoga Society) published

some 13 volumes of communications supposedly from the

Master Morya.

(9) Mark Prophet and his wife Elizabeth Clare (of the

Church Universal and Triumphant) claimed to be the

emissaries of the Great White Brotherhood and have

channeled thousands of messages from El Morya, Kut

Humi, the Virgin Mary, Hercules, Chastity and a variety of

other Masters and entities.

(10) Earlyne Chaney (of Astara) believed she was in

communication with Kut-Hi-Mi and Zoser and other

Masters of the Great White Brotherhood. She has given out

various so-called esoteric and occult teachings.

(11) Nada-Yolanda (of Mark-Age, Inc) has channeled

numerous messages from M., K.H., and others Masters

associated with UFOs.

(12) Max Heindel, Rudolf Steiner, Geoffrey Hodson and

George King have claimed clairvoyant powers and to be in

contact with various Masters - Rosicrucian, Theosophical

or otherwise.

(13) Other supposed communications from HPB's Masters

have come from Brother Philip in his book titled Secret of

the Andes, from Cyril Scott in his series of books starting

424

with The Initiate, and from David Anrias in his book

Through the Eyes of the Masters.

And the list could go on. . . .

But who would have the inclination, time and energy to

study the hundreds of books put out by these various

individuals and to try to sort through the morass of claims,

counterclaims and various contradictory teachings given

out by these numerous latter-day messengers of the

Masters?

How many of their claims would Madame Blavatsky have

labeled "bogus" and how many of their teachings would

she have described as "wild and fanciful speculation"?

Part 7: The Teachings of

C.W. Leadbeater & Annie Besant

In Part 6 above, C. W. Leadbeater and Annie Besant were

mentioned. Dr. Alvin Boyd Kuhn in his book Theosophy:

A Modern Revival of Ancient Wisdom (published 1930)

wrote the following relevant statement concerning the

teachings of these two Theosophical writers:

"Certain schools of his critics assert flatly that he [C. W.

Leadbeater] has only succeeded in vitiating her [H.P.

Blavatsky's] original presentation [of Theosophy]. . . .

[Starting in the March 15, 1928 issue] The Canadian

Theosophist, a magazine published under the editorship of

Mr. Albert Smythe at Toronto, published a series of articles

[excerpted from Margaret Thomas' Theosophy Versus Neo-

Theosophy] in which parallel passages from the writings of

Madame Blavatsky and the Mahatma Letters on one side,

and from the books of Mrs. Besant, Mr. Leadbeater, Mr. C.

425

Jinarajadasa, on the other, give specific evidence bearing

on the claims of perversion of the original theories by those

whom they call Neo-Theosophists. The articles indicate

wide deviations, in some cases complete reversal, made by

the later interpreters [Besant, Leadbeater, Jinarajadasa]

from the fundamental statements of the Russian Messenger

[Blavatsky] and her Overlords [the Mahatmas]."

"The differences concern such matters as the personality of

God, the historicity of Jesus, his identity as an individual or

a principle, the desirability of churches, priestcraft and

religious ceremonial, the genuineness of an apostolic

succession, and a vicarious atonement, the authority of

Sacraments, the nature and nomenclature of the seven

planes of man's constitution, the planetary chains, the

monad, the course of evolution, and many other important

phases of Theosophic doctrine. This exhaustive research

has made it apparent that the later exponents have allowed

themselves to depart in many important points from the

teachings of H.P.B." (pp. 330-331)

Dr. James A. Santucci, professor of religious studies at

California State University, Fullerton and editor of

Theosophical

History

<http://www.theohistory.org/>,

confirms Kuhn's statements:

"The two [Besant and Leadbeater] were largely responsible

for the introduction of new teachings that were often in

total opposition to the Theosophy of Blavatsky and her

Masters. These teachings were designated by their

opponents as Neo-Theosophy . . . or less often Pseudo-

Theosophy. The differences between Theosophy and Neo-

Theosophy are too numerous to mention in the context of

this paper. . . . An extensive overview [of the differences] is

given in the unpublished booklet, Theosophy or Neo-

Theosophy by Margaret Thomas. . . . The booklet was 426

written

around

1925."

Quoted

from:

http://www.theohistory.org/aquarian_foundation.pdf

Jerry Hejka-Ekins, a long-time student of Madame

Blavatsky's teachings, has also commented:

"The earliest use of the term 'neo-theosophy' was used by

F.T. Brooks around 1912 in a book called Neo Theosophy

Exposed. . . . Around 1924, Margaret Thomas published a

book called Theosophy Versus Neo-Theosoph y: Part one

compares Blavatsky's teachings to those of Besant and

Leadbeater's by juxtaposing quotes from each party on

various subjects, so that the thoughtful reader could easily

discern the differences and contradictions. Part two

published documents concerning the Leadbeater scandal,

and part three publishes documents concerning the Judge

case. . . . " Italics added. Quoted from "Discussions on the

Theosophical Philosophy" on the WWW.

Part 8: Various Lineage Claims of

“Esoteric" Successors

to Madame Blavatsky.

The various claims of all of the individuals named in Part 6

are dependent on Mme. Blavatsky's original statements and

testimony.

For example, if H.P.B. was a fraud, her Masters fictional

characters, and her teachings false or simply made up

and/or borrowed from genuine previously existing religious

and esoteric beliefs, then all the later claims based on hers

would also be false.

427

But if H.P.B.'s claims and teachings are true and genuine,

that is no guarantee that any of the later claims are

therefore true and genuine, too. All later claims might be

false.

Or only one or only some of the later claims might be true

but the rest might be false. Etc.

Looking briefly at Theosophical history, we find that in the

1890s after H.P.B.’s death, William Q. Judge and Annie

Besant (both personal students of H.P.B.) claimed to be in

contact with H.P.B.'s Master Morya. But each of them

reported opposite and contradictory statements as coming

from Master M.

Some Theosophists sided with Mr. Judge; others with Mrs.

Besant. This "division" led eventually to the breakup of the

original Theosophical Society into two separate and

competing organizations.

The contradictory claims by Judge and Besant apparently

were the beginning of the various lineage claims

concerning " esoteric" successors to Madame Blavatsky.

In the Adyar Theosophical Society, we find the following

lineage of succession:

H.P. Blavatsky > Annie Besant & Charles W. Leadbeater > the next

successor ??

In the Point Loma Theosophical Society:

H.P. Blavatsky > William Q. Judge > Katherine A. Tingley > G.

de Purucker > the next successor ??

In the United Lodge of Theosophists:

428

H.P. Blavatsky > William Q. Judge > Robert Crosbie > the next successor ??

In the Arcane School:

H.P. Blavatsky > Alice A. Bailey > the next successor ??

And, of course, there are also many other lineage claims

(e.g. those of Helena Roerich, Elizabeth Prophet, etc.).

The end result is a confusing morass of claims and

counterclaims and various contradictory and conflicting

teachings.

But should we really be surprised that all of this has

happened?

Even during her own lifetime, Mme. Blavatsky wrote about

bogus claims of contact with her Masters, about "wild and

fanciful speculation" concerning the Theosophical

teachings and even about "charlatanesque imitations" of

Theosophy:

"Great are the desecrations to which the names of two of

the Masters have been subjected. There is hardly a medium

who has not claimed to have seen them. Every bogus

swindling Society, for commercial purposes, now claims to

be guided and directed by 'Masters' often supposed to be far

higher than ours!...." The Key to Theosophy, original edition, p.

301. Italics added.

"The publication of many of the facts herein stated has

been rendered necessary by the wild and fanciful

speculation in which many Theosophists and students of

mysticism have indulged...." The Secret Doctrine, original

edition, Vol. I, p. viii. Italics added.

429

"... A new and rapidly growing danger...is threatening...the

spread of the pure Esoteric Philosophy and knowledge....I

allude to those charlatanesque imitations of Occultism and

Theosophy....By pandering to the prejudices of people, and

especially by adopting the false ideas of a personal God

and a personal, carnalized Saviour, as the groundwork of

their teaching, the leaders of this 'swindle' (for such it is)

are endeavoring to draw men to them and in particular to

turn Theosophists from the true path." E.S. Instruction No. I. ,

1890 edition, p. 2. Italics added.

Therefore how should inquirers approach all these claims?

What should new students to Theosophy "believe" or think

about all these claims?

First of all, students of Theosophy might seriously consider

the implications of what H.P.B. and her Masters wrote

about various false claims and pseudo-Theosophical

teachings when they are evaluating the validity of the later

claims occurring after 1891.

But some may ask: who actually has the time, energy,

resources, inclination, etc. to:

(1) examine and study all the various claims, all the

historical material pro and con related to the claims, as well

as the hundreds of books on Theosophical teachings written

by these claimants;

and then to:

(2) try to determine what is what, whose claim or teaching

is valid, true or false, etc.??

Of course, some Theosophical students say that they don't

need to do such a laborious task as outlined in the last

430

paragraph. They say they have "intuitions" and those

intuitions are all they need to find the truth in these matters.

Others apparently don't even care what is "true" or "false"

or may even question the labels "true" and "false".

Other seekers may simply "pick and choose" what they

"feel" is appropriate for them.

And there are, no doubt, other approaches.

But some ( especially those new to Theosophical teachings)

may still ask:

what specific theosophical books and literature should I

read and study?

Part 9: What Should One

Read and Study?

Anna Kennedy Winner has graphically described the

situation:

"For most students, the first difficulty lies in knowing what

and how to study, and how to find the right clues. The word

'occultism' is badly misused, and the student who has no

trustworthy guide may easily lose himself in a morass of

superstition and pseudo-occultism. . . . Many pseudo-occult

organizations utilize the ideas obtained from the works of

Madame Blavatsky, without giving her (or her teachers)

any credit for them, but adding all kinds of nonsense and

misinterpretations. . . . "

Concerning certain "false ideas" grafted onto Theosophy,

Madame Blavatsky penned the following:

431

"Nothing is more dangerous to Esoteric Truth than the

garbled and distorted versions disfigured to suit the

prejudices and tastes of men in general."

In light of all of this confusion and many conflicting

claims, interested inquirers and new students would do

well to go directly to the fountain source of Modern

Theosophy: the original writings of H.P. Blavatsky and the

Mahatmas.

We have available H.P.B.'s major books, more than 1000 of

her articles, hundreds of her personal letters to

correspondents, more than a hundred Mahatma letters

received during H.P.B.'s lifetime, and voluminous

historical accounts of people who met and knew H.P.B. and

her Teachers.

These source writings contain a wealth of valuable material

on Theosophy, metaphysics, esoteric lore and knowledge,

occult laws and processes in nature, ethical, spiritual and

devotional material, and much more.

Also some of the historical accounts of people who met and

knew H.P.B. and her Teachers have been compiled in the

book The Esoteric World of Madame Blavatsky

<http://esotericworld.net> . The Blavatsky and Mahatma

source material is now available online.

See

<http://hpb.cc>.

Inquirers and students are encouraged to read and also

study this original material. But no one should blindly

believe or disbelieve what is written. But a worthy

endeavor would be to try to gain an understanding of what

is being conveyed by H.P.B. and the Masters in this wealth

of material.

432

The Mahatmas gave the following advice:

"Knowledge for the mind, like food for the body, is

intended to feed and help to growth, but it requires to be

well digested and the more thoroughly and slowly the

process is carried out the better both for body and mind."

"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 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."

"On close observation, you will find that it was never the

intention of the Occultists really to conceal what they had

been writing from the earnest determined students, but

rather to lock up their information for safety-sake, in a

secure safe-box, the key to which is - intuition. The degree

of diligence and zeal with which the hidden meaning is

sought by the student, is generally the test - how far he is

entitled to the possession of the so buried treasure."

Unfortunately, far too many readers don't take the

necessary time and effort to try to understand what H.P.B.

is attempting to convey in her many writings.

And far too often, students interject their own thoughts and

understanding into the subject matter. Nothing is

inherently wrong with that approach but it is suggested that

433

a student might try to ascertain first of all what H.P.B.'s and

the Mahatmas' views actually are on various subjects.

As a reader studies the material, he might constantly ask

himself: "Do I really understand what H.P.B. and the

Mahatmas are trying to convey?"

The advice of one student is as follows: Give H.P.B. and

the Mahatmas the lectern and allow them to speak. The

initial goal should be to try to "listen" to them and to try to

understand their view and their take on the subject.

None of the above should lead one to assume that H.P.B.

and the Masters are always right or anything like that.

H.P.B. and her Teachers never claimed they were infallible.

But at the same time many serious students of these

original writings have reasonably concluded that H.P.B.

and her Teachers were very knowledgeable on a wide range

of subjects and also had wise and insightful comments on

many of the mysteries and problems of life.

William Doss McDavid in his book An Introduction to

Esoteric Principles: A Study Course writes:

"Should we take H.P.B. as an infallible authority? . . .

Absolutely not. . . . But there is another side to the

question. We have to remember that the modern

Theosophical movement owes its very existence to H.P.B.

and the Masters, whose faithful agent she claimed to be. It

would be extremely unwise to reject the teachings given

through her without understanding what those teachings

really were in the first place. And how can we acquire this

understanding if we do not study her writings? We don't

have to blindly accept what she says or take her views as

the last word, but at least we should become familiar with

those views firsthand. Then we can reject or accept

434

intelligently. When the works of other and later writers who

claim to be continuing the work begun by H.P.B. present

viewpoints and 'revelations' which are at direct variance

with the original lines of teaching, we may feel justified in

questioning the source of the newer pronouncements. A

familiarity with the original writings, therefore, provides a

criterion for intelligent judgment." p. 37

435

436

Theosophy Glossary

This glossary has been created by extracting, collating and

rearranging many of the glossary terms to be found in the

following three books by Geoffrey A. Farthing: Deity,

Cosmos and Man, When We Die and After-Death

Consciousness and Processes. As indicated by Mr.

Farthing in these books, the actual definitions and wording

for these glossary terms were taken (extracted) from The

Secret Doctrine (H.P. Blavatsky), The Key to Theosophy

(H.P. Blavatsky), The Theosophical Glossary (H.P.

Blavatsky) and a few other works .

For the current version of this glossary, all material has

been rechecked by going back to these original sources by

Blavatsky, etc. and some additional definitions have also

been added from HPB's The Theosophical Glossary and the

Glossary to HPB's 1890 ed. of The Key to Theosophy.

The three books by Mr. Farthing are highly recommended

to inquirers and students who would like to study

Theosophy as presented by H.P. Blavatsky and her

Masters.

A

Absoluteness. When predicated of the UNIVERSAL

PRINCIPLE, it denotes an abstraction, which is more

437

correct and logical than to apply the adjective "absolute" to

that which can have neither attributes nor limitations.

Abidharma The metaphysical (third) part of Tripitaka, a

very philosophical Buddhist work by Katyayana.

Absolute More properly just absoluteness. The One

Everlasting Reality, never itself manifesting but underlying

all manifestation. Parabrahman (lit. beyond Brahman).

From THE SECRET DOCTRINE (Proem), "An

Omnipresent, Eternal, Boundless and Immutable Principle

on which all speculation is impossible, since it transcends

the power of human conception ... (it) is the rootless root of

"all that was, is or ever shall be."

The adjective derived from 'Absoluteness'. When

predicated of the UNIVERSAL PRINCIPLE it denotes an

abstract noun which is more correct and logical than to

apply the adjective in the "Absolute" to that which has

neither attributes nor limitation, nor can IT have any

Adept ( Lat. adeptus). In Occultism, one who has reached

the stage of initiation and become a master in the Science

of Esoteric Philosophy.

Adi Original, the first, supreme; 7th (highest) Tattva.

Aditi Space.

Aether In THE SECRET DOCTRINE the equivalent of

Akasha,

the

primeval

manifested

'substance',

undifferentiated - (see Akasha and Ether; divine

luminiferous substance which pervades the whole universe.

Ahamkara The egotistical, I-making principle in man.

438

Ahamkara (alt. Ahankara). The conception of "I", Self-consciousness or Self-identity; the "I", the egotistical and

Mayavic principle in man, due to our ignorance which

separates our "I" from the Universal ONE-SELF,

Personality Egoism. Simply egoity.

Ah-Hi "..the collective hosts of Spiritual Beings ..

intelligent Forces that give to, and enact in, Nature her

"laws" .. (The Secret Doctrine - Stanza I, sloka 3)

Akasa The subtle, supersensuous spiritual essence which

pervades all space, primordial substance.

Akasha (alternative Akasa) Primordial spacial substance

(Aether).The subtle, super-sensuous spiritual essence which

pervades all space; the primitive substance erroneously

identified with Ether. It is to Ether what spirit is to matter

or Atma to Kama-rupa. It is, in fact, the Universal Space in

which lies inherent the eternal ideation of the Universe in

its ever-changing aspects on the planes of matter and

objectivity, from which radiates ... expressed thought.

Alaya lit. indissoluble; equivalent to Akasa. The Universal

Soul. The name belongs to the Tibetan system of the

contemplative Mahayana School. Identical with Akasa in

its mystic sense, and with Mulaprakriti, in its essence, as it

is the basis or root of all things.

Alaya-Vijnana A compound of Alaya as defined above

and Vijnana, the principle which dwells in the

Vijnanamaya Kosha (the sheath of intellect) and

corresponds to the faculties of Higher Manas.

Anastasis The continued existence of the Soul.

439

Anima Mundi ( Lat. ) The "Soul of the World," the same as Alaya of the Northern Buddhists; the divine Essence which

pervades, permeates, animates, and informs all things, from

the smallest atom of matter to man and god. It is in a sense

"the seven-skinned Mother" of the stanzas in the Secret

Doctrine; the essence of seven planes of sentiency,

consciousness, and differentiation, both moral and physical.

In its highest aspect it is Nirvana; in its lowest, the Astral

Light. It was feminine with the Gnostics, the early

Christians, and the Nazarenes; bisexual with other sects,

who considered it only in its four lower planes, of igneous

and ethereal nature in the objective world of forms, and

divine and spiritual in its three higher planes. When it is

said that every human soul was born by detaching itself

from the Anima Mundi, it is meant, esoterically, that our

higher Egos are of an essence identical with It, and Mahat

is a radiation of the ever unknown Universal ABSOLUTE.

Antahkarana lit. Intermediate instrument; regarded as the

bridge between Lower and Higher Manas in H.P.B.'s

works.

The path or bridge between the Higher and the Lower

Manas, the divine Ego, and the personal soul of man. It

serves as a medium of communication between the two,

and conveys from the Lower to the Higher Ego, all those

personal impressions and thoughts of men which can, by

their nature be assimilated and stored by the undying

Entity, and be thus made immortal with it, these being the

only Elements of the evanescent Personality that survive

death and time. It thus stands to reason that it is only that

which is noble, spiritual and divine in man can testify in

Eternity to his having lived.

Anthropogenesis From anthropos(Greek), man, and

genesis, origins or beginnings.

440

Anupadaka Usually taken to mean "parentless" in

theosophical writings; 6th Tattva.

Arhat (Buddhism). A high initiated disciple.

Arupa "Bodiless", formless, as opposed to rupa, "body", or

form.

Arupa Loca Literally a place of no form. Rupa is form,

Arupa is formless, Loca simply means a place.

Ashta-Vijnyana Ashta literally means eight. Vijnyana

corresponds to the faculties of the Higher Mind.

Astral Body. The ethereal counterpart or shadow of man or

animal. The Linga Sarira (q.v.), the "Doppelgaenger" or

double, not to be confused with the ASTRAL SOUL,

another name for the lower Manas or Kama-Manas, so-

called, the reflection of the Higher Ego.

(or Astral Double). Astral is from the Latin word for star:

shining body surrounding and interpenetrating the physical.

The model in the inner world around which the physical

body is formed. The vehicle of prana, the life-principle.

The ethereal counterpart or phantom or shadow of man and

animal, the Linga-sarira, the second principle of man's

constitution; sometimes called the astral double.

Astral Light The invisible region that surrounds our

globe, corresponding to the Linga-sarira in man; the vehicle

of the life principle (third principle in Cosmos), Prana; the

highest principle of the terrestrial atmosphere though

undetectable physically.

441

The lower levels of Akasha; lasts for a Manvantara while

Akasha is everlasting. The realm of powers, energies and

qualities that show forth in manifest existence. The inner

seat of all memory, a record of all that has happened.

The invisible region that surrounds our globe, as it does

every other, and corresponding to the second Principle of

Kosmos (the third being Life, of which it is the vehicle) and

to the Linga-Sarira or the Astral Double in man. The subtle

Essence, visible only to a clairvoyant eye and the lowest

but one (viz., the earth) of the Seven Akasic or Kosmic

Principles.

Asuras The Asuras, esoterically, are spiritual and divine

beings in spite of the common exoteric meaning of

elementals and evil gods.

Atma(n) The Universal Spirit, the divine Monad, the

seventh Principle, so-called, in the septenary constitution of

man. The Supreme Soul.

The seventh principle in Cosmos and man. Spirit. The ONE

SELF. The God above, rather than in man.

The Supreme Universal Self: the seventh Principle of

Cosmos and correspondingly the divine aspect in Man's

constitution, (as the latter it is usually spelt Atma).

Attavada The sin of personality.

Aum The sacred syllable; the triple-lettered unit; hence the

trinity in one.

Aura A subtle invisible essence or fluid which emanates

from human and animal bodies and even things. It is a

psychic effluvium, partaking of both the mind and the

442

body, as it is the electro-vital and at the same time and

electro-mental aura; called in Theosophy the akashic or

magnetic aura. The Auric Body is this aura regarded as an

entity. See however Auric Egg below.

Auric Egg or Envelope In Esoteric Science this is an

akashic sheath surrounding all the principles of a man. It

endures from life to life and contains all the karmic

influences and effects generated by a man during his

physical lives. It is so to speak the boundary of a man's

spiritual being demarking him whilst he remains an

individuality from the generality of cosmic life.

Demarks a man, or anything, as an entity, from the

generality of Cosmos, by an akashic sheath. Contains, and

is directly related to both the divine and the physical man.

It

is:

a)

the

preserver

of

every

karmic

record

b) the storehouse of all the good and evil powers of man

c) furnishes man with his Astral form, etc.

Avidya Opposed to Vidya, Knowledge. Ignorance which

proceeds from, and is produced by, the illusion of the

senses.

Avitchi Lit. the waveless state. The state of continuous

agony, not necessarily after death only or between two

births, for it can take place on earth as well. Some soulless

men are condemned to it on this physical plane.

"Hell", a state; not necessarily after death only or between

two births, but on this earth also, for those who become

totally spiritually bereft ... "the perfect antithesis of

Devachan" (The Secret Doctrine, Vol.III, 494/5).

443

B

Bardo Lit. between, until, during, as long as. Esoterically

sometimes used for the state between lives, after death.

Beness. A term coined by Theosophists to render more

accurately the essential meaning of the untranslatable word

Sat. The latter word does not mean "Being," for the term

"Being" presupposes a sentient consciousness of existence.

But as the term Sat is applied solely to the absolute

principle, that universal, unknown, and ever unknowable

principle which philosophical Pantheism postulates, calling

it the basic root of Kosmos and Kosmos itself, it could not

be translated by the simple term "Being." Sat, indeed, is not

even, as translated by some Orientalists, "the

incomprehensible Entity"; for it is no more an "Entity" than

a non-entity, but both. It is as said absolute BENESS, not

"Being"; the one, secondless, undivided and indivisible

ALL -- the root of nature both visible and invisible,

objective and subjective, comprehensible and -- never to be

fully comprehended.

Bhut (Bhoot) Ghost or phantom; a secondary meaning is

"heretics". To call them demons is incorrect.

Bodhi A shortened version of Bodhi Tree under which

Gautama, the Buddha, obtained illumination. Bodhi is to

awaken or enlighten, hence spiritual wisdom.

Illumination, spiritual wisdom, receptive intelligence.

Bodhisattwa Lit. "he, whose essence (sattva) has become

intelligence (bodhi)". One who needs but one more

incarnation to become a perfect Buddha, to be entitled to

Nirvana.

444

lit. One whose essence is wisdom; one who renounces

Nirvana.

Brahma With an accent over the second 'a' is male and

regarded as the Creator aspect of the trinity of which

Vishnu is the preserver and Siva the destroyer aspects.

Brahma(n) The impersonal, supreme and uncognizable

Principle of the Universe from the essence of which all

emanates and into which all returns, which is incorporeal,

immaterial, unborn, eternal, beginningless and endless. It is

all-pervading, animating the highest god as well as the

smallest mineral atom. If spelt with an accent over the last

'a' it is the male and the alleged Creator who exists

periodically in his manifestation only, and then again goes

into pralaya, i.e. disappears and is annihilated.

In neuter form Brahman "is the impersonal supreme,

uncognizable but all-pervading son of the universe", from

"the essence of which all emanates and into which all

returns".

Buddhi The universal soul or mind; the spiritual soul in

man (the sixth Principle), the vehicle of Atma.

The vehicle of Atma; the potentiality of intelligence, 6th

principle in Cosmos, and in man's constitution; often

signifies intuition (direct perception).

Universal Soul or Mind. Mahabuddhi is a name of Mahat

(see Alaya); also the spiritual Soul in man (the sixth

principle), the vehicle of Atma, esoterically the seventh.

Buddhi-Taijasi ( Sans. ) A very mystic term, capable of

several interpretations. In Occultism, however, and in

relation to the human "Principles" (exoterically), it is a term

445

to express the state of our dual Manas, when, reunited

during a man's life, it bathes in the radiance of Buddhi, the

Spiritual Soul. For "Taijasi" means the radiant, and Manas,

becoming radiant in consequence of its union with Buddhi,

and being, so to speak, merged into it, is identified with the

latter; the trinity has become one; and, as the element of

Buddhi is the highest, it becomes Buddhi-Taijasi. In short,

it is the human soul illuminated by the radiance of the

divine soul, the human reason lit by the light of the Spirit or

Divine SELF-CONSCIOUSNESS.

C

Causal Body. This "body," which is in reality no body at

all, either objective or subjective, but Buddhi the Spiritual

Soul, is so-called because it is the direct cause of the

Sushupti state leading to the Turya state, the highest state of

Samadhi. It is called Karanopadhi, "the basis of the cause,"

by the "Taraka Raj" Yogis, and in the Vedanta System

corresponds to both the Vignanamaya and Anandamaya

Kosha (the latter coming next to Atma, and therefore being

the vehicle of the Universal Spirit). Buddhi alone could not

be called a "Causal body," but becomes one in conjunction

with Manas, the incarnating Entity or EGO.

Chain (of Worlds) The name given to six subjective, non-

physical globes and one objective physical one forming an

integral system corresponding in man to his physical body

and his six inner principles. An entirely esoteric

conception.

Chain (Planetary) In Occultism a series of seven globes,

usually six subjective, and one objective (physical), as is

our Earth with its six companion globes, three preceding

and three succeeding it in evolutionary development. The

446

Chain preceding the Earth Chain is said to have been the

Lunar (or Moon) Chain.

Chhaya "Shade" or "shadow"; the astral image of a person

in esoteric philosophy.

(lit."a shadow") The rudiment of form, projected by the

Lunar ancestors, of terrestrial man to become that of his

astral model body.

Chiliocosm The term including the Rupa and Arupa Locas

of Devachan.

Comprises several states of being within Devachan.

Clairaudience. The faculty -- whether innate or acquired

by occult training -- to hear things at whatever distance.

Clairvoyance. A faculty of seeing with the inner eye or

spiritual sight. As now used, it is a loose and flippant term,

embracing under its meaning both a happy guess due to

natural shrewdness or intuition, and also that faculty which

was so remarkably exercised by Jacob Boehme and

Swedenborg. Yet even these two great seers, since they

could never rise superior to the general spirit of the Jewish

Bible and Sectarian teachings, have sadly confused what

they saw, and fallen far short of true clairvoyance.

CosmogenesisThe beginnings or origins of Cosmos

Cosmos (Greek Kosmos) The world or universe as an

orderly or systematic whole. The word is sometimes used

in Esoteric Science to connote the immediate visible

universe or even the solar system.

447

The ordered Universe generally - as opposed to chaos.

Used in various orders of magnitude, e.g. our Solar System

or the visible universe about us.

Cycles (Greek Kyklos, a circle) A period of time in which

events happen in a certain order, and which constantly

repeats itself; a necessary series of changes. In Occultism

the whole process of universal becoming is regarded as

cyclical and is itself seen as composed of an infinite series

of cycles within cycles

D

Daimon (Daemon) A word with a meaning identical with

that of "God", "Angel" or "Genius". The Daemon of

Socrates is the incorruptible part of the man, or rather the

real inner man which we call Nous or the rational divine

Ego. To be distinguished from "demon".

Demiurge The supernatural power that built the universe

and man.

Deva A celestial being with many popular meanings from

god to angel (from div, to shine)

A god, a "resplendent" Deity, Deva-Deus, from the root

div, "to shine." A Deva is a celestial being -- whether good,

bad or indifferent -- which inhabits "the three worlds," or

the three planes above us. There are 33 groups or millions

of them.

Deva Chan (or Devachan) The "dwelling of the gods". A

state intermediate between two earth-lives, into which the

Ego (Atma, Buddhi, Manas, or Trinity made One) enters,

448

after its separation from Kama-rupa, and the disintegration

of the lower principles on earth.

(lit. the dwelling of the gods) The subjective, blissful state

enjoyed by the Ego after death, where there is no sorrow.

Lit. the "dwelling of the gods"; A state intermediate

between two earth-lives, and into which the Ego (Atma-

Buddhi-Manas, or the Trinity made one) enters after its

separation from Kama Rupa, and the disintegration of the

lower principles, after the death of the body, on Earth.

Dharmakaya Lit. "the glorified spiritual body". The third

or highest of the three bodies developed by every initiate

who has crossed or reached the end of what is called "the

fourth Path" (in Esotericism the sixth portal prior to his

entry on the seventh). This body corresponds to the buddhic

plane of consciousness. The three bodies are 1)

Nirmanakaya, 2) Sambhogakaya and 3) Dermakaya, the

last being the highest and most sublimated of all as it places

the ascetic on the threshold of Nirvana.

Dhyan Chohans The "Lords of Light". The highest gods,

answering to the Roman Catholic Archangels. The divine

Intelligences charged with the supervision of Cosmos;

sometimes the denizens of the three superhuman kingdoms.

(lit. Lord of Light) The entities comprising the post-human

kingdoms. The divine intelligences that conduct the

processes of Cosmos, ruling the lesser intelligences, the

elementals.

Dhyani An abbreviation of Dhyan Chohan (see above).

Doppelgaenger A synonym of the "Double" and of the

"Astral Body" in occult parlance.

449

Double. The same as the Astral body or "Doppelganger."

Dugpa. Latterly the term has become a synonym for

"sorcerer", "adept of black magic" and everything vile. It is

from the Dugpas that orientalists have learned of Buddho-

Lamaism in Tibet and have formed a completely wrong

impression of it. Because of this Northern Buddhism in its

purified, metaphysical form is almost entirely unknown.

E

Ego ( Lat. ) "I"; the consciousness in man of the "I am I," or the feeling of I-am-ship. Esoteric philosophy teaches the

existence of two Egos in man, the mortal or personal, and

the higher, the divine or impersonal, calling the former

"personality," and the latter "individuality."

Egoity (from the word "Ego"). Egoity means

"individuality" -- indifferent -- never "personality," as it is

the opposite of Egoism or "selfishness," the characteristic

par excellence of the latter.

Eidolon ( Gr. ) The same as that which we term the human

phantom, the Astral form.

Eighth Sphere See Avitchi.

Elements In Occultism the word is applied to the old

philosophers' elements of Earth, Water, Air and Fire.

Occultism adds another, "Ether", which is just starting to

manifest and there are two more to come in the sixth and

seventh Rounds. Each element has a correspondence with a

tattva, a sense, a sound, and so on.

450

States or conditions of substance at all levels of being,

reflecting into physical objective existence as the fiery;

vaporous, airy, gaseous; watery, fluidic; and earthy, solid,

states. To each of these states the medieval philosophers

ascribed temperaments, viz sanguine, phlegmatic,

melancholy and choleric (or bilious).

Elementals Spirits of the Elements, the creatures evolved

in the four kingdoms or elements - earth, air, fire and water.

These were called by the Kabalists, gnomes (of the earth),

sylphs (of the air), salamanders (of fire) and undines (of

water). Except a few of the higher kinds, and their rulers,

they are rather forces of nature .. and have many names as

'little people' etc.

The spirits of the Elements; the invisible creatures usually

associated with the mediaeval philosophers' Elements, viz.,

Earth, Water, Air, Fire, but there are other kinds; the living

forces in Nature.

Spirits of the Elements. The creatures evolved in the four

Kingdoms or Elements. Earth, Air, Fire, and Water. Except

for a few of the higher kinds and their rulers they are rather

forces of Nature. These Forces, as servile agents of the

Occultists, may produce various effects; but if employed by

"Elementaries" (see next) - in which they enslave the

mediums - they will deceive the credulous.

Elementaries The kama-manasic reliquae of the dead in

Kama-loca after the departure to Devachan of the higher

trinity. Because of their separation from the Egoic

influence, they tend to manifest only the baser, more

depraved elements in the deceased's character. They can

materialize at seances through a medium and can use

elementals to produce phenomena.

451

The phantoms or spooks of disembodied persons;

elementary "spirits" who have been men; souls divorced

from their higher triads and their physical bodies, existing

in kama-rupic envelopes and irresistibly drawn to earth

amid elements congenial to their gross natures. The

duration of their stay in Kama-loka varies but ends

invariably in disintegration. See also Kama-rupa.

Properly the disembodied soul of the depraved, these souls

having some time prior to death separated from themselves

their divine spirit and so lost their chance for immortality;

the term is also applied to the spooks or phantoms of

disembodied persons in general, i.e. to those whose

temporary habitation is the Kama Loca.

Elohim This seems to be the plural of the feminine noun

Eloah .. and seems to imply the emitted active and passive

essences .. "Elohim" has been said to represent a sevenfold

power of Godhead.

In Occultism taken to mean a hierarchy of creators in the

formation of Cosmos. It is a plural noun.

Esoteric. Hidden, secret. From the Greek Esotericos --

"inner," concealed.

Ether In Occultism an Element (corresponding to the 5th

Tattva) which will become manifest in the 5th Round. It is

not to be confused with the chemical ether and is not the

ether of 19th century science, i.e. the medium in which

electromagnetic waves were supposed to travel; this latter

meaning would correspond to the non-physical Astral light.

452

F

Fohat (Tib.). A term used to represent the active (male)

potency of the Sakti (female reproductive power) in nature.

The essence of cosmic electricity. An occult Tibetan term

for Daiviprakriti primordial light: and in the universe of

manifestation the ever-present electrical energy and

ceaseless destructive and formative power. Esoterically, it

is the same, Fohat being the universal propelling Vital

Force, at once the propeller and the resultant.

G

Globes (A - Z) It is said in Occultism that the earth is one

of seven globes of a Chain, itself physical and objective but

its six companion globes are subjective and invisible. It is

said that during the life of a globe the life wave passes

seven times round the Chain and that in each Round the

kingdoms of Nature including the human go through seven

evolutionary stages. The human stages are known as Root

Races. See also Chain.

Gnosis ( Gr. ) Lit. "knowledge." The technical term used by

the schools of religious philosophy, both before and during

the first centuries of so-called Christianity, to denote the

object of their enquiry. This spiritual and sacred

knowledge, the Gupta Vidya of the Hindus, could only be

obtained by Initiation into Spiritual Mysteries of which the

ceremonial "Mysteries" were a type.

H

Hallucinations. A state produced sometimes by

physiological disorders, sometimes by mediumship, and at

453

others by drunkenness. But the cause that produces the

visions has to be sought deeper than physiology. All such,

particularly when produced through mediumship, are

preceded by a relaxation of the nervous system, generating

invariably an abnormal magnetic condition which attracts

to the sufferer waves of astral light. It is these latter that

furnish the various hallucinations, which, however, are not

always, as physicians would explain them, mere empty and

unreal dreams. No one can see that which does not exist --

i. e., which is not impressed -- in or on the astral waves.

But a seer may perceive objects and scenes (whether past,

present or future) which have no relation whatever to

himself; and perceive, moreover, several things entirely

disconnected with each other at one and the same time, so

as to produce the most grotesque and absurd combinations.

But drunkard and seer, medium and adept see their

respective visions in the astral light; only while the

drunkard, the madman, and the untrained medium, or one

in a brain fever, see, because they cannot help it, and evoke

jumbled visions unconsciously to themselves without being

able to control them, the adept and the trained Seer have the

choice and the control of such visions. They know where to

fix their gaze, how to steady the scenes they wish to

observe, and how to see beyond the upper outward layers

of the astral light. With the former such glimpses into the

waves are hallucinations; with the latter they become the

faithful reproduction of what actually has been, is, or will

be taking place. The glimpses at random, caught by the

medium, and his flickering visions in the deceptive light,

are transformed under the guiding will of the adept and seer

into steady pictures, the truthful representation of that

which he wills to come within the focus of his perception.

Hierarchy From the Greek, hieros, sacred, and archein, to

rule; a body classified in successively subordinate grades.

454

In Occultism the body and grades are represented by

collective hosts.

Hiranyagarbha (sometimes as two words Hiranya

Garbha). The radiant or golden egg or womb. Esoterically

the luminous "fire-mist" or ethereal stuff from which the

Universe was formed.

I

Illusion. In Occultism everything finite (such as the

Universe and all in it) is called Illusion or Maya.

Individuality. One of the names given in Theosophy and

Occultism to the human Higher Ego. We make a distinction

between the immortal and divine and the mortal human

Ego which perishes. The latter or "Personality" (personal

Ego) survives the dead body but for a time in Kama Loka:

the Individuality prevails for ever.

Initiate. From the Latin Initiatus. The designation of

anyone who was received into and had revealed to him the

mysteries and secrets of either Masonry or Occultism. In

times of antiquity they were those who had been initiated

into the arcane knowledge taught by the Hierophants of the

Mysteries; and in our modern days those who have been

initiated by the adepts of mystic lore into the mysterious

knowledge, which, notwithstanding the lapse of ages, has

yet a few real votaries on earth.

J

Jhana Knowledge; occult wisdom.

455

Jiva Life, as the Absolute; the Monad also or "Atma-

Buddhi".

The general cosmic Life Principle.

Jivanmukta An Adept or Yogi who has reached the

ultimate state of holiness, and separated himself from

matter; a Mahatma, or Nirvanee, a dweller in bliss and

emancipation. Virtually one who has reached Nirvana

during life.

Jivatma The One universal life, generally; but also the

divine Spirit in Man.

The highest spiritual (Life) Principle especially when

regarded as individualized, as in man.

K

Ka A name of Brahma in his phallic character as generator

or Prajapati.

Kalpa The time period of a planet, generally a cycle of

time, but usually representing a "day" and "night" of

Brahma, a period of 4,320 million years.

A period of time; a 'day' and 'night' of Brahma - many

millions of earth years.

Kama The first conscious, all-embracing desire for

universal good, love, and for all that lives and feels, needs

help and kindness, the first feeling of infinite tender

compassion and mercy that arose in the consciousness of

the ONE FORCE as soon as it came into life and being as a

ray from the ABSOLUTE. More commonly thought of as

456

evil desire, lust, volition; cleaving to existence. Kama is

generally identified with Mara, the tempter.

The 4th principle in Cosmos and man. It is fohatic force

regarded as expressing itself as desire, emotion and

passions, particularly in man.

Desire, the passional nature of man; the fourth principle in

his constitution, associated with his emotions and desires,

the cleaving to existence; volition.

Kama Loca The semi-material plane, to us subjective and

invisible, where the disembodied "personalities", the astral

forms, called Kama-rupa (fourth and part of man's fifth

principle) remain until they fade out from it by the

complete exhaustion of the effect of the mental impulses

that created these eidolons of human and animal passions

and desires.

That region of, or place in, the Astral Light where the

kamic remains of defunct human beings exist for a while

(maybe up to some years) and then dissipate.

Kama-prana A compound of Kama and Prana, which see.

Kama Rupa ( Sans. ) Metaphysically and in our esoteric

philosophy it is the subjective form created through the

mental and physical desires and thoughts in connection

with things of matter, by all sentient beings: a form which

survives the death of its body. After that death, three of the

seven "principles" -- or, let us say, planes of the senses and

consciousness on which the human instincts and ideation

act in turn -- viz., the body, its astral prototype and physical

vitality, being of no further use, remain on earth; the three

higher principles, grouped into one, merge into a state of

Devachan (q. v.), in which state the Higher Ego will remain

457

until the hour for a new reincarnation arrives, and the

eidolon of the ex-personality is left alone in its new abode.

Here the pale copy of the man that was, vegetates for a

period of time, the duration of which is variable according

to the element of materiality which is left in it, and which is

determined by the past life of the defunct. Bereft as it is of

its higher mind, spirit and physical senses, if left alone to

its own senseless devices, it will gradually fade out and

disintegrate. But if forcibly drawn back into the terrestrial

sphere, whether by the passionate desires and appeals of the

surviving friends or by regular necromantic practices -- one

of the most pernicious of which is mediumship -- the

"spook" may prevail for a period greatly exceeding the

span of the natural life of its body. Once the Kama Rupa

has learnt the way back to living human bodies, it becomes

a vampire feeding on the vitality of those who are so

anxious for its company. In India these Eidolons are called

Pisachas, -- and are much dreaded.

Karma ( Sans. ) Physically, action; Metaphysically, the

LAW of RETRIBUTION; the Law of Cause and Effect or

Ethical Causation. It is Nemesis only in the sense of bad

Karma. It is the eleventh Nidana in the concatenation of

causes and effects in orthodox Buddhism; yet it is the

power that controls all things, the resultant of moral action,

the metaphysical Samskara, or the moral effect of an act

committed for the attainment of something which gratifies

a personal desire. There is the Karma of merit and the

Karma of demerit. Karma neither punishes nor rewards; it

is simply the one Universal LAW which guides unerringly

and, so to say, blindly, all other laws productive of certain

effects along the grooves of their respective causations.

When Buddhism teaches that "Karma is that moral Kernel

(of any being) which alone survives death and continues in

transmigration" or reincarnation, it simply means that there

remains nought after each personality, but the causes

458

produced by it, causes which are undying, i. e., which

cannot be eliminated from the Universe until replaced by

their legitimate effects, and so to speak, wiped out by them.

And such causes, unless compensated during the life of the

person who produced them with adequate effects, will

follow the reincarnated Ego and reach it in its subsequent

incarnations until a full harmony between effects and

causes is fully re-established. No "personality" -- a mere

bundle of material atoms and instinctual and mental

characteristics -- can, of course, continue as such in the

world of pure spirit. Only that which is immortal in its very

nature and divine in its essence, namely, the Ego, can exist

for ever. And as it is that Ego which chooses the

personality it will inform after each Devachan, and which

receives through these personalities the effects of the

Karmic causes produced, it is, therefore, the Ego, that Self,

which is the "moral Kernel" referred to, and embodied

Karma itself, that "which alone survives death."

Kingdoms The kingdoms of nature, but taken in Occultism

to include three elemental ones below the mineral and three

above the human, making ten in all.

Kosha Lit. a sheath, as in Anandamaya-kosha, "the

illusive sheath of bliss", identical with our Atma-Buddhi or

the Spiritual Soul. A mayavic or illusory form. One of the

five Koshas or "principles" in man,

Kriyasakti The mysterious thought- (or will-) directed

power that enables a potent user of it to produce

phenomenal effects.

Kumara Lit. a virgin boy or young celibate, a holy youth.

The name was given to a class of high spiritual entities

associated with the very early development of humanity.

459

Two other classes mentioned were the Agnishvattas and the

Manasaputras.

One class of Solar Pitris, closely concerned with humanity.

In the formation of earth men they were said, because of

their purity, to "refuse to create". They are sometimes

referred to as "the mind-born Sons" and Agnishvattas,

sometimes equated to Egos.

L

Law, The A synonym for Karma in its broadest sense. It is

the whole Cosmic operation. In The Secret Doctrine it says,

"Deity is Law and vice versa." Because everything from the

highest to the lowest in Cosmos is living and therefore

sentient, it behaves in its characteristic way fulfilling its

role in the grand scheme of things. This is how they are

ordered. The Universe is self-regulating; there is no outside

Law-giver or Regulator.

Laya A condition of dissolution, of rest, of non-activity. A

laya centre is a state of inactive neutrality, where substance

ceases to be differentiated; sometimes likened to Nirvana.

Lha Spirit of the highest spheres, whence the name of

Lhasa, residence of the Dalai Lama. Title often given to

saints and yogis in Tibet who have attained great occult

powers.

Linga Sarira (Sharira) The "Astral Body" of man or

animal; the vital and prototypal body; the reflection of the

man of flesh. It is born before and dies or fades out, with

the disappearance of the last atom of the body.

460

The model body, the Sanscrit name for the Astral Body,

man's 2nd principle, the vehicle of prana.

The "astral body" of man or animal. The eidolon, the vital

and prototypal body; the reflection of the man of flesh. It is

born before, and dies or fades out with the disappearance of

the last atom of the body.

Lipika (lit. The 'Recorders) They are said to enter in the

book of the unfading cosmic memory every detail of all

that has happened during a Manvantara. The highest in the

Hierarchy of Celestial Beings; they create a division

between the arupa (spiritual) and the rupa (lower, form)

levels of existence.

Logos (lit. word or sound) The Collective Being of a

system, i.e. Solar or Planetary. Usually represented as being

threefold; unmanifest (1st), manifest (2nd), intelligent

(mind, Mahat, in action) (3rd).

The manifested deity with every nation and people; the

outward expression, or the effect of the cause which is ever

concealed. Thus, speech is the logos of thought; hence it is

aptly translated by the "Verbum" and "Word" in its

metaphysical sense

Loka (Loca) A region or circumscribed place. In

metaphysics, a world or sphere or plane. The Puranas in

India speak incessantly of seven and fourteen Lokas, above,

and below our earth; of heavens and hells.

Lunar Pitris The beings who had reached the human stage

in the Lunar (Moon) Chain who formed the chhayas

(shadows) of the Astral bodies of the humanity to be on our

planet.

461

M

Maha Great, e.g. Mahatma, Great Soul.

Mahat Lit. the "great one". The first principle of

Universal Intelligence and Consciousness. The producer of

Manas, the thinking principle and of Ahankara, egotism or

the feeling of "I am I" in the lower manas.

Cosmic Ideation, Divine Mind, Universal Mind principle,

which reflected into and individualized in man, is his

Manasic principle (5th). Regarded in The Secret Doctrine

as an Entity, the highest in our scheme, a collectivity of

divine beings.

Mahatma Lit. great soul. Adepts of the highest order,

exalted beings who, having attained the mastery over their

lower principles, are thus living unimpeded by the "man of

flesh", and are in possession of knowledge and power

commensurate with the stage they have reached in their

spiritual evolution; Arhats.

Manas Lit. the mind, the mental faculty which makes of

man an intelligent and moral being, and distinguishes him

from the mere animals. Esoterically it means when

unqualified the Higher Ego or the sentient reincarnating

Principle in man. When qualified, it is Buddhi-Manas or

the Spiritual Soul in contradistinction to its human

reflection, Kama-Manas.

Manasa Lit. the efflux of the Divine Mind, signifying the

Manasa or Divine Sons, arupa and incorporeal, of Mahat ..

(They) are identical with Kumara, the Manasa-Putra (mind

sons) and are finally identified with the human "Egos".

462

Manasa-Putra Lit. sons of Mind, see above. Also termed

the Solar Pitris, the great benefactors of the human race

acting in the capacity of awakening the dormant mind

principle during the Third Root Race of humanity.

Solar Pitris who bestowed the spark of Mind upon the up-

until-then otherwise 'mindless' man of the Third Root Race.

Manas Taijasa Lit. the radiant Manas. A state of the

Higher Ego, which only high metaphysicians are able to

realize and comprehend.

Manu A great Regent or Watcher of a planetary system.

There are 14 Manus (7 primeval ones) who are each the

patron or guardian of a cycle in a Manvantara. In India a

great legislator, hence the Laws of Manu.

Manus The great Regents of a planetary system; the

collective beings who act as the progenitors of the

successive Races of men on the planet.

Manvantara A period of manifestation as opposed to

Pralaya (dissolution or rest). Applied to various cycles,

especially to a day of Brahma, 4,320 million Solar years.

The period of influence of the Manu; otherwise a period of

activity always alternating with a period of rest - Prayala.

A period of manifestation, as opposed to Pralaya

(dissolution, or rest), applied to various cycles, especially

to a Day of Brahma, 4,320,000,000 Solar years - and to the

reign of one Manu - 308,448,000.

Mara The Destroyer, the Evil One; the god of Temptation,

hence the "death" of the soul, the seducer who tried to turn

Buddha away from his path.

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Master. A translation from the Sanskrit Guru, "Spiritual

teacher," and adopted by the Theosophists to designate the

Adepts, from whom they hold their teachings.

Maya ( Sans. ) Illusion; the cosmic power which renders

phenomenal existence and the perceptions thereof possible.

In Hindu philosophy that alone which is changeless and

eternal is called reality: all that which is subject to change

through decay and differentiation, and which has, therefore,

a beginning and an end, is regarded as MAYA -- illusion. .

Mayavi-rupa Illusive form; the body of "astral"

projection, formed from the thought, as distinct from the

emotional elements of the kama-manasic mortal soul

(fourth and lower fifth principles) of man; it is to be

distinguished also from the astral body, the Linga-Sarira,

man's second principle, which cannot be separated far from

his physical body. From the Mayavi-rupa can be formed a

semi-material apparitional likeness of a man even while he

lives, similar to a materialized "spook" at a séance.

The "double" in esoteric philosophy, to be distinguished

from the Linga Sarira; the vehicle of projection.

An illusory, thought-projected form. The vehicle of so

called 'astral' travel of any but a short distance from the

physical body. Short distance travel may be in the Astral

Body proper. The mayavi-rupa is also sometimes projected

when someone dying thinks of another to whom it then

appears.

Mediumship. A word now accepted to indicate that

abnormal psycho-physiological state which leads a person

to take the fancies of his imagination, his hallucinations,

real or artificial, for realities. No entirely healthy person on

the physiological and psychic planes can ever be a medium.

464

That which mediums see, hear, and sense, is "real" but

untrue; it is either gathered from the astral plane, so

deceptive in its vibrations and suggestions, or from pure

hallucinations, which have no actual existence, but for him

who perceives them. "Mediumship" is a kind of vulgarised

mediatorship in which one afflicted with this faculty is

supposed to become an agent of communication between a

living man and a departed "Spirit." There exist regular

methods of training for the development of this undesirable

acquirement.

Microcosm. The "little" Universe meaning man, made in

the image of his creator, the Macrocosm, or "great"

Universe, and containing all that the latter contains. These

terms are used in Occultism and Theosophy

Monad The Unity, the One; in Occultism it often means

the unified triad, Atma-Buddhi-Manas, or the duad, Atma-

Buddhi, that immortal part of man which reincarnates in the

lower kingdoms, and gradually progresses through them to

Man and then to the final goal - Nirvana.

(lit. a unit) An ultimate unit of being; in Occultism the Unit

Spirit in or over-shadowing everything. A unit of life. In

man the combination of Atma and Buddhi when in

association with an entity. Regarded cosmically as the

indivisible One, the Unit Life of the System in existence,

whence all 'lives'.

The Unity, the One; in Occultism often applied to the

higher duad, Atma-Buddhi; in man, in conjunction with the

higher mind principle, Manas, it becomes the Ego, the

reincarnating entity. Without an association with Manas,

Monad is unconscious in any sense in which we understand

that word.

465

Moon Chain See Chain. The Moon or Lunar Chain is said

to be the one that next preceded ours, the Earth Chain,

regarded as its re-incarnation inheriting its principles, life

energies, etc.

Mulaprakriti The abstract deific feminine principle -

undifferentiated substance. Akasa. Lit. the "root of nature"

(Prakriti) or Matter.

Root-matter, undifferentiated, the abstract Substance-

principle

unmanifest;

corresponds

to

Akasa

as

undifferentiated Substance in manifestation.

Myalba. In esoteric philosophy of Northern Buddhism the

name of our Earth, called Hell for those who reincarnate in

it for punishment.

N

Necromancy he raising of the images of the dead,

considered in antiquity and by modern Occultists as a

practice of black magic. Many witches were necromancers

and were condemned as such.

Nephesh ( Heb. ) "Breath of Life, Anima, Mens Vitae,

appetites. The term is used very loosely in the Bible. It

generally means Prana, 'life'; in the Kabbalah it is the

animal passions and the animal soul." Therefore, as

maintained in theosophical teachings, Nephesh is the Prana-

Kamic Principle, or the vital animal soul in man.

Nidana One of the twelve causes of existence; as links in

the chain of causation of the whole range of existence. The

Nidanas are listed under their Sanskrit names in the

Theosophical Glossary.

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Nirmanakaya Lit. a transformed "body"; a state; a man

who, while leaving behind his physical body, retains every

other principle save the kamic. Instead of entering Nirvana

he remains to help mankind in an invisible yet effective

manner.

Nirvana ( Sans.) According to the Orientalists, the entire

"blowing-out," like the flame of a candle, the utter

extinction of existence. But in the exoteric explanations it is

the state of absolute existence and absolute consciousness,

into which the Ego of a man who had reached the highest

degree of perfection and holiness during life, goes after the

body dies, and occasionally, as is the case of Gautama

Buddha and others, during life.

A state of Egoic consciousness free of the limitations and

conditioning of ordinary existence; the highest spiritual

attainment. Not extinction but absolute existence and

consciousness.

Noumena The true essential nature of being as

distinguished from the illusive objects of sense.

Noumenon The inner, invisible, essential nature behind all

visible, objective phenomena or anything that can be an

object of sense.

Nous The Higher Mind or Soul; Spirit as distinct from

animal soul - psyche; divine consciousness or mind in man.

O

Occult Lit. hidden. The secrets of Nature at all levels of

being. An Occultist is one who studies them. Occultism

covers all arcane sciences.

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Ordinarily, simply 'hidden' from Latin 'to hide'. "The

doctrine or study of things hidden or mysterious -

theosophy, etc." (Chambers). Occult Sciences, the

Hermetic or Esoteric Sciences which explore the secrets of

Nature.

Occultist. One who practises Occultism, an adept in the

Secret Sciences, but very often applied to a mere student.

Odyle Matter, tenuous. A force supposed to manifest in

light, magnetism, chemical action, hypnotism, etc.

(Reichenbach).

P

Parabrahm Lit. beyond Brahma. The Supreme Infinite

Brahma, "Absolute" -, the attributeless, secondless reality.

The impersonal and nameless universal Principle.

The indescribable, unknowable, unvarying 'absolute'

postulated as preceding and sustaining the manifest

Universe.

The Boundless All; Absoluteness; Eternal, Boundless,

Immutable Principle.

Paramatma(n) The Supreme Soul of the Universe.

Paranirvana Absolute Non-Being, the state reached by

the human Monad at the end of the Great Cycle.

Absolute Non-Being, which is equivalent to absolute Being

or "Be-ness", the state reached by the human Monad at the

end of the great cycle.

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Personality. The teachings of Occultism divide man into

three aspects -- the divine, the thinking or rational, and the

irrational or animal man. For metaphysical purposes also

he is considered under a septenary division, or, as it is

agreed to express it in theosophy, he is composed of seven

"principles," three of which constitute the Higher Triad,

and the remaining four the lower Quaternary. It is in the

latter that dwells the Personality which embraces all the

characteristics, including memory and consciousness, of

each physical life in turn. The Individuality is the Higher

Ego (Manas) of the Triad considered as a Unity. In other

words the Individuality is our imperishable Ego which

reincarnates and clothes itself in a new Personality at every

new birth.

Pisachas Fading remnants of human beings in Kama-loca,

as shells and Elementaries.

In the Puranas, goblins or demons created by Brahma. In

the southern Indian folk-lore, ghosts, demons, larvae, and

vampires - generally female - who haunt men. Fading

remnants of human beings in Kama Loca, as shells and

Elementaries.

Plane. From the Latin Planus (level, flat), an extension of

space, whether in the physical or metaphysical sense. In

Occultism, the range or extent of some state of

consciousness, or the state of matter corresponding to the

perceptive powers of a particular set of senses or the action

of a particular force.

Prakriti The material aspect in Nature in general as

opposed to Purusha, the spiritual nature and Spirit.

The manifest substance aspect, as opposed to the spiritual

(purusha) aspect of the One, the material of the universe.

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Pralaya A period of obscuration or repose - planetary,

cosmic or universal. The opposite of Manvantara.

The period of rest or inactivity after a Manvantara, or

period of activity. Literally meaning dissolution but often

applying to a state of suspended being. Can apply variously

to a Universe, a solar system or a planet.

Prana ( Sans. ) Life Principle, the breath of life, Nephesh.

The Life Principle (Jiva) when associated with an

individual, e.g. man. No body or even inner personal

principle can live without it. The breath of life.

The life principle, the third in man's constitution; the breath

of life; vitality, the vital fluid. When it is absent from a

body or organism that body is "dead", and the coordinating

and controlling functions of other principles cannot then

operate.

Principle(s) The Elements or original essences, the basic

differentiations upon and of which all things are built up;

the seven individual and fundamental aspects of the one

universal reality in Kosmos and in man.

Prithivi (lit. the Earth) Sometimes the Element Earth,

when regarded as a Tattva.

Protean Soul. A name for Mayavi rupa or thought-body,

the higher astral form which assumes all forms and every

form at the will of an adept's thought.

Psyche Lit. soul: in Theosophy the mortal soul, the inner

(fourth and lower fifth) principles of Personality.

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Psychism. The word is used now to denote every kind of

mental phenomena, e.g., mediumship as well as the higher

form of sensitiveness. A newly-coined word.

Q

Quaternary. The four lower "principles in man," those

which constitute his personality ( i.e., Body, Astral Double,

Prana or life, organs of desire and lower Manas, or brain-

mind), as distinguished from the Higher Ternary or Triad,

composed of the higher Spiritual Soul, Mind and Atman

(Higher Self).

R

Race In Occultism, humanity is represented as passing

through seven main development stages during one Round;

(q.v.) each such stage is a Root Race, which is divided in

seven Sub-Races and each of these is further sub-divided.

Races, Root In Esotericism humanity is said to progress in

its physical, psychical, and spiritual development by stages.

There are seven main stages represented by Seven Root

Races and each Root Race has seven Sub-Races which are

themselves further divided. The physical characteristics

(not the psychical nor spiritual) of the Root Races are

roughly represented by colour, black (3rd), brown (4th) and

white (5th); the earlier Races were not fully physical until

the middle of the 3rd Root Race.

Recollection, Remembrance, Reminiscence. Occultists

make a difference between these three functions. As,

however, a glossary cannot contain the full explanation of

every term in all its metaphysical and subtle differences, we

can only state here that these terms vary in their

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applications, according to whether they relate to the past or

the present birth, and whether one or the other of these

phases of memory emanates from the spiritual or the

material brain; or, again, from the "Individuality" or the

"Personality."

Reincarnation, or Re-birth; the once universal doctrine,

which taught that the Ego is born on this earth an

innumerable number of times. Now-a-days it is denied by

Christians, who seem to misunderstand the teachings of

their own gospels. Nevertheless, the putting on of flesh

periodically and throughout long cycles by the higher

human Soul (Buddhi-Manas) or Ego is taught in the Bible

as it is in all other ancient scriptures, and "resurrection"

means only the rebirth of the Ego in another form.

Reliquiae Lit. remains. In Theosophy the remains of the

psyche after death, in Kama-loca.

Ring-Pass-Not As a man's skin demarks him, as an entity,

from his surroundings at physical level, so he is said in

Occultism to be so 'entified' in the inner world by a ring-

pass-not. Occultism also teaches that every manifest thing

and creature has such a ring

Rosicrucians Originally disciples of Christian Rosenkreuz

(1460); mystical students of the Kabbala and western

magic.

Round In Occultism this word is used in a special way to

denote the passage of the "Life Wave" round all the seven

globes of a Chain once.

In Esotericism a Round is the name given to the passage of

the Life Wave round all the seven Globes of a Chain. On

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Earth it represents the time taken for all seven Root Races

to develop.

he passage of the life wave round the seven globes of a

planetary Chain. This earth is in its fourth Round.

Rupa Body: form, the forms of the gods which are

subjective to us.

(lit. a form) This applies not only to the objective physical

world but to inner worlds, normally invisible, but visible to

clairvoyant sight. There even such normally subjective

phenomena as feelings and thoughts become perceptible.

Sometimes associated with the sense of sight.

S

Sakkayaditthi. False belief that the personality (Sakkaya)

is permanent and unchanging.

Sakti: Power; the active female energy of a deity; universal

energy.

Sakwala: This is a bana or "word" uttered by Gautama

Buddha in his oral instructions. Sakwala is a mundane, or

rather a solar system, of which there is an infinite number

in the universe, and which denotes that space to which the

light of every sun extends. Each Sakwala contains earth,

hells and heavens (meaning good and bad spheres, our

earth being considered as hell, in Occultism); attains its

prime, then falls into decay and is finally destroyed at

regularly recurring periods, in virtue of one immutable law.

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Samadhi. A state of ecstatic and complete trance,

conferring absolute control over all faculties.

The term comes from the words Sam-adha, "self-

possession". He who possesses this power is able to

exercise an absolute control over all his faculties, physical

or mental; it is the highest state of Yoga.

Samma-Sambuddha. The recollection of all one's past

incarnations: a yoga phenomenon. A title of Buddha,

perfect illumination.

Sanna. A Skandha, abstract ideas.

Self. There are two Selves in men -- the Higher and the

Lower, the Impersonal and the Personal Self. One is divine,

the other semi-animal. A great distinction should be made

between the two.

Skandhas. The attributes of every personality, which after

death form the basis, so to say, for a new Karmic

reincarnation. They are five in the popular or exoteric

system of the Buddhists: i.e., Rupa, form or body, which

leaves behind it its magnetic atoms and occult affinities;

Vedana, sensations, which do likewise; Sanna, or abstract

ideas, which are the creative powers at work from one

incarnation to another; Samkhara, tendencies of mind; and

Vinnana, mental powers.

Somnambul(ism). Lit. sleepwalking. Performing every

function of waking consciousness in one's sleep with utter

oblivion of the fact on waking.

Sthula Sharira. The Sanskrit name for the human physical

body, in Occultism and Vedanta philosophy.

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The gross physical body, the lowest of man's seven

principles.

Sthulopadhi. The physical body in its waking, conscious

state ( Jagrat) .

Sukshmopadhi. The physical body in the dreaming state

( Svapna) , and Karanopadhi, "the causal body."

Succubi. Female devils supposed to consort with men

during sleep.

Sukhaviti. A paradise of physical delights enjoyed between

lives, a mistaken notion of Devachan.

The Western Paradise of the uneducated. The popular

notion is that there is a Western Paradise of Amitabha,

wherein good men and saints revel in physical delights

until they are carried once more by Karma into the circle of

rebirth. This is an exaggerated and mistaken notion of

Devachan.

Summerland. The fancy name given by the Spiritualists to

the abode of their disembodied "Spirits," which they locate

somewhere in the Milky Way. It is described on the

authority of returning "Spirits" as a lovely land, having

beautiful cities and buildings, a Congress Hall, Museums,

etc., etc. (See the works of Andrew Jackson Davis.)

Sushupti The state of deep sleep: the third of the 4 states of

consciousness.

Swabavat The mystic Essence, equivalent to Mulaprakriti,

Father-Mother, the primordial Spirit-Substance Principle

from which all manifest existence, Nature, proceeds, and

into which all returns at the end of the Mahamanvantara.

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T

Taijas ( Sans. ) From tejas "fire"; meaning the "radiant," the

"luminous," and referring to the manasa rupa, "the body of

Manas," also to the stars, and the star-like shining

envelopes. A term in Vedanta philosophy, having other

meanings besides the Occult signification just given.

Tanha. The thirst for life.

Desire to live and the clinging to life on this earth, causing

rebirth or reincarnation.

Tanmatra(s). A characteristic property; noumena of the

element-principles of earth, water, air, fire and ether.

Taraka Raja Yoga. A system of brahminical Yoga

culminating in liberation.

Tathagata. One who is like his predecessors (the Buddhas)

and successors.

"One who is like the coming"; he who is, like his

predecessors (the Buddhas) and successors, the coming

future Buddha or World-Saviour. One of the titles of

Gautama Buddha, and the highest epithet, since the first

and the last Buddhas were the direct immediate avatars of

the One Deity.

Tattva From Tat, That, the original homogeneous

Element of Life, in which the several basic qualities of

things in Nature arise as the Elements or Tattvas.

Tejas Fire.

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Tetraktis. The sacred Pythagorean Four; same as

Tetragrammaton, symbolized by a triangle of four dots a

side with one in the middle making ten dots, the number of

perfection.

Theosophist A student of Theosophy, the Ancient

Wisdom, the Wisdom Religion, Esoteric Science,

Occultism, etc. One who tries to live in accordance with the

eternal verities of existence.

Theosophia ( Gr.) Lit., "divine wisdom or the wisdom of

the gods."

Triad A threefold unity; a trinity taken as one. In

Occultism the higher triad is the Atma - Buddhi - Manas

combination. Its symbol is the triangle.

Atma-Buddhi and the "Envelope" which reflects their light,

the three in one. Also applied to Atma, Buddhi, and Manas,

and in the Kabala to the three supernal Sephiroth of the

Tree of Life, Kether, Chokmah, and Binah, the One and its

two aspects, male and female.

Tribuvana The three worlds, heaven, earth and hell, in

popular beliefs. Esoterically the spiritual, psychic (astral)

and the terrestrial regions.

The three worlds - Swarga, Bhumi, Patala - or Heaven,

Earth and Hell in popular beliefs; esoterically, these are the

Spiritual and Psychic (or Astral) regions, and the Terrestrial

sphere.

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U

Upadana: (Lit. acquiring) material cause ; specifically

clinging to earth life.

Lit. acquiring an adhana. Clinging to earth life: a material

cause.

Upadhi ( Sans. ) Basis of something, substructure; as in

Occultism -- substance is the upadhi of Spirit.

Upadhi. Lit. a substitute. A disguise, basis or vehicle;

carrier of something less material than itself, e.g. body

upadhi of spirit.

V

Vahan ( Sans. ) "Vehicle," a synonym of Upadhi.

Vayu Air, as such, and as a Tattva or Element.

Vidya ( Sans. ) Knowledge, or rather "Wisdom Knowledge."

Vijnana: Consciousness, intelligence; one of the Nidanas.

Y

Yama (lit.) God of the Dead. Unrestrained activities of

the mind.

Yoga ( Sans. ) A school of philosophy founded by Patanjali,

but which existed as a distinct teaching and system of life

long before that sage. It is Yajnawalkya, a famous and very

ancient sage, to whom the White Yajur Veda, the Satapatha

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Brahmana and the Brihak Aranyaka are attributed and who

lived in pre-Maha-bharatean times, who is credited with

inculcating the necessity and positive duty of religious

meditation and retirement into the forests, and who,

therefore, is believed to have originated the Yoga doctrine.

Professor Max Muller states that it is Yajnawalkya who

prepared the world for the preaching of Buddha. Patanjali's

Yoga, however, is more definite and precise as a

philosophy, and embodies more of the occult sciences than

any of the works attributed to Yajnawalkya.

Yogi or Yogin ( Sans. ) A devotee, one who practises the

Yoga system. There are various grades and kinds of Yogis,

and the term has now become in India a generic name to

designate every kind of ascetic.

Yuga ( Sans. ) An age of the world of which there are four,

which follow each other in a series, namely, Krita ( or

Satya) Yuga, the golden age; Treta Yuga, Dwapara Yuga,

and finally Kali Yuga, the black age -- in which we now

are.

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Table of Contents

Part I

Part II

Part III

Part IV

Part 2: Confusion and Bogus Claims

Part 4: Wild and Fanciful

Part 7: The Teachings of

Part 9: What Should One