† For articles that appeared in prior publications, we link to the earlier publication rather than duplicate the article here. — e-Ed.

Contents

1. Is Theosophy A Religion?by H. P. Blavatsky
2. What Theosophy Isby H. P. Blavatsky
3. Universal Applications of Doctrine & The Synthesis of Occult Scienceby W. Q. Judge
4. Castes in Indiaby Damodar K. Mavalankar
5. Theosophy Generally Statedby W. Q. Judge
6. Karmaby W. Q. Judge
7. Thoughts on Ormuzd and Ahrimanby H. P. Blavatsky
8. Reincarnation in Western Religionsby W. Q. Judge
9. Reincarnation, Memory, Heredityby H.P.B & W.Q.J
10. Reincarnationby H. P. Blavatsky & W. Q. Judge
11. Dreamsby H. P. Blavatsky & W. Q. Judge
12. Mind-Controlby Damodar K Mavalankar & W. Q. Judge
13. Mediatorshipby H. P. Blavatsky & W. Q. Judge
14. H. P. Blavatskyby W. Q. Judge
15. On The Secret Doctrineby H.P.B & W.Q.J
16. The Secret Doctrine Instructionsby H.P.B & W.Q.J
17. Truth in Modern Lifeby H. P. Blavatsky
18. Culture of Concentrationby W. Q. Judge
19. Hypnotism, Black Magic in Scienceby H. P. Blavatsky
20. Kosmic Mindby H. P. Blavatsky
21. Overcoming Karmaby W. Q. Judge
22. What Are The Theosophists & Some Words on Daily Lifeby H. P. Blavatsky
23. Christmasby H. P. Blavatsky
24. Cyclic Impression and Return and Our Evolutionby W. Q. Judge
25. Memory in the Dyingby H. P. Blavatsky
26. The Origin of Evilby H. P. Blavatsky
27. The Fall of Idealsby H. P. Blavatsky
28. On the New Yearby H. P. Blavatsky
29. A Master's Letterby Mahatma K. H.
30. Karma – the Compensatorby W. Q. Judge
31. Let Every Man Prove His Own Workby H. P. Blavatsky
32. The Dual Aspect of Wisdom & Who Possesses Knowledge?by H. P. Blavatsky
33. The Great Master's Letterby the Maha Chohan
34. Living the Higher Lifeby Murdhna Joti
35. Theosophy and Educationby H. P. Blavatsky
36. Musings on the True Theosophist's Pathby W. Q. Judge

FOREWORD

The contents of this pamphlet originally appeared in Lucifer for November 1888 as the opening editorial.

Because of the differences of opinion at that time among Theosophists, leading to dissensions in several cases, Theosophy and the Society through which its teachings were being promulgated came in for much ridicule. Further, because of the human weakness which transforms the spirit of enquiry into mere belief, a pseudo-religious-scientific attitude of "we know it all and are the saved and chosen" had sprung up among some students of Theosophy. To demolish these and to restore the spirit of unity among the workers and revive open-minded honest search among the students, Η. P. Blavatsky wrote this memorable article.

Its facts and appeal are true to-day as then, and even more applicable to-day than in 1888; for the noble science and philosophy has been degraded, and what passes as Theosophy is a kind of childish mysticism, highly sectarian and dogmatic. Madame Blavatsky refers to India as then (1888) showing some result of Theosophical effort. Alas! Since her passing, perhaps in no country has the name of Theosophy been so abjectly degraded and its teachings so twisted beyond recognition as in this ancient land.

A cyclic readjustment is now taking place.

Some of the topics that demand the serious attention of the reader are:

1. Theosophy is not a religion.
2. How all religions are false and true.
3. Spiritualism as it is and as it should be.
4. Religion and Science can be reconciled.

Bombay
24th April 1930.

IS THEOSOPHY A RELIGION?

FOREWORD

So much misunderstanding prevails as to the doctrines of Theosophy that it is necessary for the enquirer as well as the student to know something about the Source from which these teachings are derived, and also the basic principles on which this philosophy rests. This pamphlet fulfils the need.

It is a sound proposition that every author should be judged primarily by his own ideas and words. It would be at once cruel and criminal to reject the Sermon on the Mount because of the doings and sayings of the many churches who profess to speak in the name of Jesus; equally monstrous would be the judging of the Bhagavad-Gita by the light of the words of sundry commentators and by that of the advice and admonitions of temple purohits.

A great desecration has occurred in connection with the writings of Η. P. Blavatsky: first her very texts have been altered after her death in an unwarranted and unauthorized manner. Further, her ideas and doctrines have been twisted to suit the personal bias, to feed the personal pride, and to placate the personal prejudices of certain people who call themselves her successors, knowing full well that Η. P. Blavatsky appointed no successor. Under the guise of simplifying and expanding Theosophical doctrines, childish, grotesque as well as dangerous dogmas have been advocated.

If we desire to know what Theosophy is we must learn to go to the teachings of the great Pioneer who brought Theosophy to our civilization — Η. P. Blavatsky. In this pamphlet two extracts are put together, both from her Secret Doctrine, Vol. I. The first is from the Preface pp. vii — viii, and the second from pages 269 — 280. The quotations are taken from the original edition of 1888 or the photographic reprint of 1925; all other editions are textually incorrect.

Special attention is invited to the following irrefutable facts:—

1. The Secret Doctrine is the essence of all great religions.
2. It is the uninterrupted record of thousands of generations of Seers.
3. It pertains to none of the six schools of Indian Philosophy, but to their synthesis.
4. The most important portions of the original MSS. of the Upanishads have been deleted.
5. The Impersonal basis of the universe.
6. There is no "dead" or "blind" matter; no "Blind" or "Unconscious" Law.
7. The whole Cosmos is guided, controlled and animated by almost endless series of Hierarchies of Sentient Beings.

Bombay,
8th May 1930.

WHAT THEOSOPHY IS

• The Secret Doctrine I. vii-viii.
• The Secret Doctrine I. 269-280.

FOREWORD

W. Q. Judge has laid the Theosophical world under a deep debt of gratitude to him. Among the many who attempted, he alone has been fully successful, in faithfully translating the ideas of Η. P. Blavatsky, whom he met in 1874 and at whose feet he sat to learn the philosophy of the Wisdom-Religion.

Here are printed two articles from his pen, both of which made their first appearance in his magazine The Path. The first, "Universal Applications of Doctrine" was published in October 1889; the second, "The Synthesis of Occult Science" appeared as instalment-articles in the same Journal in November 1891, and February, March and April of 1892, for which reason a slight repetition occurs, to the advantage and benefit of the reader.

One of the principal tasks that W. Q. Judge made his own, and for which he was so well equipped and fitted, was to show how universal laws of Nature could be universally applied by man, both to himself and to all else.

Η. P. Blavatsky taught how the key of analogy could unlock the door of all mystery. By the sure light of the Laws of Correspondence the neophyte is able to traverse this jungle of earthly existence. Says the Secret Doctrine, (II : 153) "Analogy is the guiding law in Nature, the only true Ariadne's thread that can lead us, through the inextricable paths of her domain, towards her primal and final mysteries."

In the first article the author shows how the application of Theosophical doctrine can be made, and explains why it should be so made.

Η. P. Blavatsky described her Secret Doctrine as the synthesis of Science, Religion and Philosophy; Mr. Judge says in regard to his second article that his object in writing it was to call attention to the point that the great majority of the readers of the Secret Doctrine are likely to overlook the broad synthesis, and so miss its philosophy.

This article brings out, among others, the following points:—

1. The complete synthesis of knowledge, which grasps universals by a law that compasses the whole domain of matter, has been in the possession of the true Occultist for ages.
2. Science did not originate in, nor is it confined to, the West.
3. Physiological Synthesis — diseases and sins.
4. Mind and Cosmic Ideation.
5. Gaps in physiology and psychology disappear.
6. Interdependence in Nature and Life.
7. Importance of Karma and Reincarnation.

Bombay,
21st June 1930.

Universal Applications of Doctrine

The Synthesis of Occult Science

FOREWORD

Very little need be said in reprinting this article which first appeared in May, 1880 in The Theosophist conducted by Η. P. Blavatsky.

The author is well known in Theosophical history as a successful Chela of one of the two Masters who are the Real Founders of the Theosophical Movement which was once again inaugurated in 1875 by Η. P. Blavatsky, assisted by H. S. Olcott, W. Q. Judge and several others.

One word need be said about the contents: in these stirring times, when politics and patriotism are so much talked about, the spiritual viewpoint herein presented will prove of priceless value to every Indian, whatever his creed or caste, and to every honest foreigner who wishes to understand the real problem of India.

21st June 1930.

Castes in India

FOREWORD

The contents of this pamphlet is taken from "Lucifer" for December 1893. It also appears in the Official Report of the World's Parliament of Religions which was held in Chicago, U.S.A. in 1893.

Its statements are in Mr. Judge's characteristic, simple, and straightforward style, but these carry their profound implications, and the short essay presents a complete picture of Theosophical tenets.

This article makes the following important points:-

1. — The nature of Theosophy or the Wisdom-Religion.
2. — The work of the Custodians of the Wisdom-Religion who are the Masters.
3. — How Н. P. Blavatsky brought the Message from Them.
4. — The Theosophical conception of deity, evolution and the constitution of man.
5. — The doctrines of reincarnation and karma.
6. — The states of man after death.
7. — Ethics of Theosophy.

25th June 1930.

Theosophy Generally Stated

FOREWORD

Of all Theosophical doctrines Karma is the most comprehensive and has the greatest number of practical bearings on daily living. In this pamphlet are put together three articles by W. Q. Judge whose chief métier as a pupil-teacher was to make applications of teachings, however deep and metaphysical.

The first is an editorial from The Path of September 1886 in which Karma in relation to Time and as cause-effect-cause is described; the place of mind and desire in the mechanics of Karmic operation is explained; the danger of repentance in the exhaustion of Karma is referred to; and the differing outlooks of the worldly and the Spiritual man face to face with Karma is shown.

The second is from The Theosophist of October 1881 and was signed "By an Ex-Asiatic," whose identity was revealed, for reasons of her own, by H. P. B. in a foot-note saying the writer was Mr. Judge. It deals with the technique through which compensation reaches man, vis., "Elementals precipitating themselves down his glance."

The third is from The Path of July 1891 by William Brehon which was one of the pen-names of Mr. Judge. The article deals with a question everybody asks — "When is poverty good Karma and when bad?"

The three studied together will enable the reader to view Karma as a practical law and will help him to exercise his free will and knowledge to master his fate and re-form his destiny.

17th August 1930.
Krishna Jayanti — The Day of Krishna

Karma

The Moral Law of Compensation

Is Poverty Bad Karma

FOREWORD

Under the caption "The Devil's Own" with "Thoughts on Ormuzd and Ahriman" as sub-title, H. P. Blavatsky published аn article in Lucifer for March 1891. While it will be of particular interest to Parsi readers, as it is based on a Zoroastrian fundamental concept and deals with a Persian allegory, all will find it of great practical value, for Ahriman does not pursue and torment the Zoroastrian only but all men.

It will sadden our Parsi friends, however, to find that what was true in 1891 is, alas, no longer true to-day; then Madame Blavatsky wrote:-

The "pagan" Parsis know not, nor would their community tolerate, any beggars in its midst, least of all — starvation!

Why has the curse of poverty overtaken this community within so short a time? Is it the result of the Parsis trying to "civilise" themselves, copying the Western mode of live, and especially Western vices?

The article treats of many things, among them:—

1. The real nature of Ahriman — artificial light.
2. Who are the truly dead?
3. Sosiosh and Kalki Avatara.
4. Human nature changeth not.
5. Charity, false and true.

A special interest attaches to the allegory of Muluk-Taoos which is dealt with in the article, and from which, as Mr. Judge's Path pointed out, "many healthful lessons may radiate." The vain peacock, however, has a noble pedigree in other symbolic traditions. In her Theosophical Glossary Madame Blavatsky writes:—

Muluk-Taoos (Arab.) From Maluh, "Ruler," a later form of Moloch, Melek, Malayak and Malachim, "messengers," angels. It is the Deity worshipped by the Yezidis, a sect in Persia, kindly called by Christian theology "devil worshippers,'' under the form of a peacock. The Lord "Peacock" is not Satan, nor is it the devil; for it is simply the symbol of the hundred eyed Wisdom; the bird of Saraswati, goddess of Wisdom; or Karti-keya the Kumara, the Virgin celibate of the Mysteries of Juno, and all the gods and goddesses connected with the secret learning.

The practical problem, however, remains: how shall each aspiring man wipe off the filth of the evils of Ahriman which is lurking within his own nature? Theosophy gives in full details the teachings which help and purify. Here we have to be content by appending a short prescription, multum in parvo, composed of three gems taken from H. P. Blavatsky's Lucifer, Vol. 1, entitled (1) Self-Knowledge, (2) Desire Made Pure, (3) Will and Desire.

18th August 1930.

Thoughts on Ormuzd and Ahriman

Self-Knowledge

THE first necessity for obtaining self-knowledge is to become profoundly conscious of ignorance; to feel with every fibre of the heart that one is ceaselessly self-deceived.

The second requisite is the still deeper conviction that such knowledge — such intuitive and certain knowledge — can be obtained by effort.

The third and most important is an indomitable determination to obtain and face that knowledge.

Self-knowledge of this kind is unattainable by what men usually call "self-analysis". It is not reached by reasoning or any brain process; for it is the awakening to consciousness of the Divine nature of man.

To obtain this knowledge is a greater achievement than to command the elements or to know the future.

Desire Made Pure

WHEN desire is for the purely abstract — when it has lost all trace or tinge of "self" — then it has become pure.

The first step towards this purity is to kill out the desire for the things of matter, since these can only be enjoyed by the separated personality.

The second is to cease from desiring for oneself even such abstractions as power, knowledge, love, happiness, or fame; for they are but selfishness after all.

Life itself teaches these lessons; for all such objects of desire are found Dead Sea fruit in the moment of attainment. This much we learn from experience. Intuitive perception seizes on the positive truth that satisfaction is attainable only in the infinite; the will makes that conviction an actual fact of consciousness, till at last all desire is centred on the Eternal.

Will and Desire

WILL is the exclusive possession of man on this our plane of consciousness. It divides him from the brute in whom instinctive desire only is active.

DESIRE, in its widest application, is the one creative force in the Universe. In this sense it is indistinguishable from Will; but we men never know desire under this form while we remain only men. Therefore Will and Desire are here considered as opposed.

Thus Will is the offspring of the Divine, the God in man; Desire the motive power of the animal life.

Most men live in and by desire, mistaking it for will. But he who would achieve must separate will from desire, and make his will the ruler; for desire is unstable, and ever changing, while will is steady and constant.

Both will and desire are absolute creators, forming the man himself and his surroundings. But will creates intelligently — desire blindly and unconsciously. The man, therefore, makes himself in the image of his desires, unless he creates himself in the likeness of the Divine, through his will, the child of the light.

His task is twofold: to awaken the will, to strengthen it by use and conquest, to make it absolute ruler within his body; and, parallel with this, to purify desire.

Knowledge and will are the tools for the accomplishment of this purification.

FOREWORD

The universality of any philosophical belief is a sign that there must inhere in it some truth. Reincarnation is very generally, and not without good reason, regarded as an Eastern doctrine; and it comes as somewhat of a surprise to the majority of the Jews, as also of the Christians, to hear that the doctrine of Reincarnation was an accepted belief of their forefathers. It was only after 500 A. D. that the tenet fell into obscuration, finally to be forgotten. In the three articles reprinted in this pamphlet Mr. Judge shows this. The first of the three appeared in The Path of February 1894; the second in the same journal of December 1892, and the third in May 1894, also in The Path.

To our Jewish and Christian brethren this pamphlet will be an aid in the comprehension of their own religious philosophies, and one of the reasons for its publication is to be found in the extract with which it opens. This extract is taken from Lucifer, Vol. IV, p. 90. of H. P. Blavatsky. To such of these brethren as are in India, temporarily or permanently, the whole pamphlet should be a further help to enable them to appreciate the view-point of the large number of their Indian fellow citizens who instinctively believe in Reincarnation.

The philosophy of soul-growth through many lives energizes the thoughtful in a very practical way to face the struggle of existence. The Jewish Teachers, as their Peers everywhere, taught the doctrine, including Jesus, about whom H. P. Blavatsky once wrote (Lucifer IV, p. 12.) thus:

Jesus, the Adept we believe in, taught our Eastern doctrines, KARMA and REINCARNATION foremost of all. When the so-called Christians will have learnt to read the New Testament between the lines, their eyes will be opened and — they will see.

Reincarnation in Judaism and the Bible

Reincarnation in the Bible

Christian Fathers on Reincarnation

with "Christians and Reincarnation"

FOREWORD

"If I have lived before, why do I not remember my past lives?" — is the question on the lips of the honest enquirer as of the scoffing doubter. Leaving alone the latter, our duty towards the former must be discharged.

In this pamphlet we have extracted from H. P. Blavatsky's Key to Theosophy, her lucid and full explanations. That book was written in question and answer form, so that enquiries, arguments, doubts of the public on all Theosophical topics might be anticipated and answered. To the careful reader the presentation may seem incomplete; he must then go to the book itself wherein full and detailed explanations will be found.

Along with the problem of memory, that of heredity puzzles the student of the doctrine of Reincarnation. Answers to such problems will be found in the second article of the pamphlet, reprinted from The Path of November, 1888.

From H. P. Blavatsky's earlier work, Isis Unveiled (I. pp. 178-179) is extracted a short passage in which more than one valuable occult hint on the subject of memory will be found, and which will further illuminate the topics of remembrance, recollection and reminiscence, and their connection with the lower Astral Light and the higher Akasha.

Bombay
22nd October 1930.

Reincarnation and Memory

by H. P. Blavatsky

Is Heredity a Puzzle?

by W. Q. Judge

The Storehouse of Memory

by H. P. Blavatsky

FOREWORD

In this Pamphlet are collected together certain excerpts from the writings of H. P. Blavatsky and W. Q. Judge on the subject of Reincarnation.

1. Under the general title of "A Logical Necessity" is first included an extract from The Secret Doctrine (Vol. II, pp. 302-306); this gives a rational explanation which compels any thinking individual to admit the logic of Reincarnation. This is followed by an article on the same subject, written by Mr. Judge, which appeared in The Path for August 1888, under the title "Respecting Reincarnation"; from the same pen is included here "An Argument for Reincarnation," published in The Path for August 1891.
2. This group of extracts consists of answers given by Mr. Judge to questions put as to the quick rebirth of those who die in infancy, and cognate problems. These were originally published in The Theosophical Forum of October 1892.
3. The problem of the change of sex in the process of successive lives is treated in three passages, one from the pen of H.P.B.; the other two are answers by Mr. Judge on this topic, which are taken from the London Vahan and the New York Forum.

A Logical Necessity

by H. P. Blavatsky & W. Q. Judge

• The Secret Doctrine Vol. II, pp. 302-306
• Respecting Reincarnation
• An Argument for Reincarnation

The Problem of Infant Death

by W. Q. Judge

The Problem of Sex

by H. P. Blavatsky & W. Q. Judge

• "FORUM" ANSWERS pp. 43-45

• THE circumstances — which determine whether a given individuality shall be born at any given period of its career on this Earth, as a man or as a woman — are no doubt explicable by the light of very advanced knowledge, but would certainly have to do with the minute details of cosmology, which could not even be rendered intelligible till a great deal of preliminary knowledge had been acquired. Broadly speaking, there is no spiritual difference between a man and a woman, or male and female, to designate different inner principles of the human creature.

  — H. P. Blavatsky, Vahan, London.

• G.W.R. — The Ego passes through a series of incarnations, in some of which it may inform the body of a man, in others of a woman. Is the sex of the vehicle chosen consciously by the spiritual Ego to perfect knowledge, or does it depend upon the Karma engendered in a preceding life? Can any principle be said to preponderate in one sex more than in another?

  W.Q.J.— If masculine quality is the predominant characteristic, the Ego probably will be next in a male body; if not, the other sex. But the whole question is answered by that doctrine of Visishadwaitism which says that "Good Karma is that which is pleasing to Ishwara (the Ego), and bad Karma that which is displeasing to it."

  — W. Q. Judge, The Enquirer

FOREWORD

This pamphlet is made up of five parts. Theosophy has definite instruction to offer on the important subject of dreams which remain shrouded in mystery though they are universally experienced. The pamphlet opens with a table listing different kinds of dreams; it is extracted from the Appendix inserted in The Transactions of the Blavatsky Lodge, London, which contains profound answers given by H. P. Blavatsky to enquiring pupils. This Appendix of 21 pages is the most valuable exposition, in the whole of Theosophical literature, on the subject of Dreams; its careful study is an imperative necessity for every student. That study will be greatly facilitated by the remaining contents of this pamphlet — the second and third items of which are from the pen of H. P. Blavatsky, and are taken from The Theosophist of January 1882. The fourth and fifth are two short articles by W. Q. Judge originally printed in his Path for August 1888, and June 1890. We might recommend also the study of another article which appeared in The Path for April 1886 entitled "Seership," by Murdhna Joti. All these studied together will unveil the mystery of dreams, if not completely, at least to a considerable extent.

15th February 1931.
Maha Shiva Ratri.

Seven Kinds of Dreams

by H. P. Blavatsky

Are Dreams but Idle Visions?

by H. P. Blavatsky

Dream-Land and Somnambulism

by H. P. Blavatsky

The Three Plans of Human Life

by W. Q. Judge

Remembering the Experiences of the Ego

by W. Q. Judge

FOREWORD

The subject of mind-control is fascinating rather than entertaining. As Mr. Judge points out there is a general desire on the part of students of the Wisdom Religion to obtain a definite prescription. Because the allegorical statements of the ancient instructions are not properly understood, many are the blunders committed of the nature referred to by Damodar K. Mavalankar. H. P. Blavatsky once wrote of those who study "the Bhagavad-Gita or the 'yoga philosophy' upside down". Human weaknesses die hard, and our generation repeats the errors and follies of the previous ones. Tо-day also people "go into the silence," assume postures, practise breathing and gaze at the tip of the nose, developing lethal passivity, ruining health and sanity, and becoming cross-eyed into the bargain — cross-eyed in the worlds physical and metaphysical. Among the people who show such crass irresponsibility are some who have read the warnings given in The Voice of the Silence.

There are two chief practices which are safe ethically and sound philosophically. The first deals with the exercise of self examination, the second with turning attention and thought to high and noble spiritual themes.

Every earnest student owes it to himself to examine his deeds and words, his thoughts and feelings; therefore genuine concentration and meditation, conscious and cautious, upon one's lower self in the light of the inner divine man is an excellent thing. But vanity often makes its own voice pass for that of the spiritual soul; and therefore to the light of inner divine man must be added the other light — that of Divine Wisdom, of that infallible philosophy which teaches what the Paramitas or Virtues are. Self-examination is the examination of the lower and personal self by the Higher and Impersonal Self. To learn to judge our daily actions from an impersonal standpoint is to progress towards the Supreme Self — Paramatma, the Universal Truth of Altruism — Paramartha-Satya.

The second practice is to attempt to raise the mind from the mundane plane of petty thoughts to heavenly heights. To cease to attend to the personal and ahankaric "I," to quiet its talk, and to free our minds in order that we may dwell on the Nature of Deity which is the Highest Self of every human being: on the Character of Those who have found what we are seeking; on the Compassion and Sacrifice of the Mahatma and Rishis, who are the Elder Brothers and the Fathers of the human race — this is true prayer. Of such prayer H. P. Blavatsky wrote in her Key to Theosophy:

Ancient Theosophists claimed, and so do the modern, that the infinite cannot be known by the finite — i.e. sensed by the finite Self — but that the divine essence could be communicated to the higher Spiritual Self in a state of ecstasy. . . .

Meditation is silent and unuttered prayer, or, as Plato expressed it, "the ardent turning of the soul toward the divine; not to ask any particular good (as in the common meaning of prayer), but for good itself — for the universal Supreme Good" of which we are a part on earth, and out of the essence of which we have all emerged. Therefore, adds Plato, "remain silent in the presence of the divine ones, till they remove the clouds from thy eyes and enable thee to see by the light which issues from themselves, not what appears as good to thee, but what is intrinsically good."

— American Ed., pp. 10-11; Bombay Ed., pp.8-9.

The foe which pollutes the rhythmic swing upwards of the man of prayer is phantasy, as Olympiodorus taught (see Key to theosophy, ft. note, American Ed., p. 126; Bombay Ed., p.105). Mr Judge once wrote:

The greatest foe and that most frequently present is memory, or recollection. This was at one time called phantasy. The moment the mind is restrained in concentration for the purpose of meditation, that moment the images, the impressions, the sensations of the past begin to troop through the brain and tend to instantly and constantly disturb the concentration. Hence the need for less selfishness, less personality, less dwelling on objects and desiring them, — or sensation. If the mind be full of impressions, there is also a self-productive power in it which takes hold of these seeds of thought and enlivens them. Recollection is the collecting together of impressions, and so it constitutes the first and the greatest obstruction to meditation. (The Theosophical Forum, July 1895.)

It only remains for us to indicate the source of the two articles reprinted here. The first us taken from H. P. B.'s Theosophist for February and August 1884. The second appeared in The Irish Theosophist for July 1893. May this pamphlet bring warning and inspiration to every earnest aspirant, and help him to maintain the Chela's Life Ledger!

Bombay,
24th April 1931.

Contemplation

by Damodar K Mavalankar

Meditation, Concentration, Will

by W. Q. Judge

FOREWORD

In her exposition of the ancient Bodhi-Dharma, i.e. Wisdom Religion, H. P. Blavatsky distinguished between the passive medium and the positive Adept. Each human being is a channel, conscious or unconscious, for good or evil forces of Nature. The phenomenon of mediumship appears similar to that of Chelaship, but the medium and the Chela are moving in opposite directions; the former is fast degenerating into a passive instrument of dangerous foreign influences; contrariwise the Chela is steadily learning to control himself and all inferior potencies, developing his own Soul to become a Mediator between the Universe of Light and this world of shadows. Genius, the puzzle and problem of modern psychology, can best be understood, with the aid of Theosophical Instruction, as a phenomenon akin to that of the medium and the Chela — for, there are geniuses, both beneficent and evil. The following reprints are thought-provoking and instructive; the first is taken from Lucifer for November 1889, the second and the third from The Theosophist for July and June 1884 respectively.

Genius

by H. P. Blavatsky

Mahatmas and Chelas

by H. P. Blavatsky

Are Chelas "Mediums"?

by H. P. Blavatsky

FOREWORD

Once again the fair name and moral status of H. P. Blavatsky have become a target of attack.

During the twenty years (1871-1891) of her public life as the chief teacher of Theosophy she was attacked many times. During the last forty years since her death the charges have been repeated. There is not a single new charge made that was not made while she was alive.

There is one particular attack, the story of which is narrated in this pamphlet. For any sincere enquirer who desires to be impartial it will supply facts on both sides.

The New York Sun was a well-established daily, widely circulated, and edited by the well-known Charles A. Dana. In its columns appeared two articles, one an editorial, another an interview given to its correspondent at Washington, D. C., by Dr. Elliot Coues — a renegade from theosophy and an enemy of H. P. B. These two publications were plain attacks. The former appeared on the editorial page on Sunday, 1st June, 1890, under the caption, "The History of a Humbug". The interview appeared as a full page special article on 20th July, 1890. These two contain every accusation ever hurled against H. P. B. Further, they constitute the only case where the charges were made directly by a responsible channel and not by opinion, suggestion, inference and insinuation. Let us tabulate some of the serious items:—

H. P. B. was charged with (1) having been a member of the demi-monde of Paris, 1857-58; (2) having been the mistress of Prince Emile de Wittgenstein, by whome she was alleged to have had a deformed son, who died at Kieff in 1868; (3) having shared the fortunes of Metrovitch in Cairo in 1871; (4) having been a Russian spy; (5) having exploited the public as a spiritualistic medium; (6) making revenue out of Theosophy.

In gambler's terms the interview characterizes Theosophy, H. P. B., Colonel Olcott, and Mr Judge as "three-card monte with king, queen and knave. Blavatsky dealt, Olcott steered, Judge played capper."

After the publication of this article Mr. Judge brought suit for libel against both the New York Sun and Dr. Coues.

In the Path of September, 1890, appeared the following letter from H. P. B. herself, under the caption "Mme. Blavatsky Appeals to the Law":-

At the time, the Sun was perhaps the most widely circulated and influential of American newspapers. It had but to establish in court its own good faith and prove or show reasonable cause for belief in and circulation of a single one of its major charges, and the whole history of American jurisprudence in similar cases showed that it would be acquitted. But one thing favoured the suite of H. P. B.: The fact that this time, quite the contrary of the Coulomb charges, the S. P. R. report, and the numerous prior attacks upon her and her mission — this time the charges were direct, made as statements of fact, not of opinion, hearsay, conclusion, inference or innuendo. If H.P.B. was actually guilty of a single one of the offences charged against her, she was ruined, ineradicably branded with the stigma of a convicted rogue — her enemies triumphant, her Society exploded, her followers buried in ignominy, her mission and her "Theosophy" a thing of contempt and of derision.

The issue was squarely joined, with no possibility of evasion by either party to the suit. The case was pressed with the utmost vigour by H. P. B.'s attorneys. In the Path for March, 1891, a statement of the then status of the suit was published under the caption, "The Libel Suits against N. Y. Sun and Elliot Coues". The article ends:—

One victory has been gained in this way. The N. Y. Sun put in a long answer to Mme. Blavatsky's complaint and her lawyers demurred to its sufficiency as a defence. That question of law was argued before Judge Beach in the Supreme Court, and on the argument the lawyer for the SUN confessed in open court their inability to prove the charge of immorality on which the suit lies, and asked to be allowed to retain the mass of irrelevant matter in the answer. These matters could only have been meant to be used to prejudice a jury. But Judge Beach sustained Mme. Blavatsky's objection and ordered the objectionable matter to be stricken out. The case now looks merely like one in which the only question will be the amount of damages, and everything must now stand until the case is reached in the Trial Term. This decision on the demurrer was a substantial victory.

Madame Blavatsky died in May of the same year — 1891 — and, under the Laws of New York, her death automatically terminated the suit brought by her against the Sun. Finally, on September 26, 1892, the Sun, which by this time had become convinced of the great wrong perpetrated through it, voluntarily published, in partial amends, an editorial article repudiating the Coues interview, and a long article by Mr. Judge devoted to the life-work and character of H. P. Blavatsky. The editorial retraction reads:

We print on another page an article in which Mr. WILLIAM Q. JUDGE deals with the romantic and extraordinary career of the late Madame HELENA P. BLAVATSKY. We take occasion to observe that on July 20, 1890, we were misled into admitting into THE SUN'S columns an article by Dr. E. F. COUES of Washington, in which allegations were made against Madame BLAVATSKY'S character, and also against her followers, which appear to have been without solid foundation. Mr. JUDGE'S article disposes of all questions relating to Madame BLAVATSKY as presented by Dr. COUES, and we desire to say that his allegations respecting the Theosophical Society and Mr. JUDGE personally are not sustained by evidence, and should not have been printed.

Mr. Judge wrote the article on H. P. B. at the invitation of the Sun, which included it as part of its editorial retraction by the words, "Mr. Judge's article disposes of all questions relating to Madame Blavatsky as presented by Dr. Coues". The article was printed under the title, "The Esoteric She," in the Sun for 26th September, 1892. Mr. Judge commented on the retraction in the Path for November, 1892:—

The retraction is small in respect to the area of the paper covered, but it is a general one, and at a single blow sweeps away all that our enemies had thought was accomplished by the libel. As many newspaper men since have said, it is as complete as anything of the kind that was ever published. And in view of the fact that no suit by H P. B. was then pending, it reflects credit on the paper in this age when newspapers in general never retract except when forced by law or loss of money. Thus ends this libel.

The world, however, is made up of honourable and dishonourable journalists, honest penny-a-liners and ignoble parasites of the press, sincere biographers and those who dip pen in the ink of sensation and worse to turn out pot-boilers. And so that libel ended but careless and unscrupulous writers still flourish.

Most of those who have written "lives" of H. P. B., as of those who have exploited their own supposed acquaintance or knowledge of and about H. P. B., have repeated one or more or all of the charges which appeared in the Sun, and which could not be proven, and for which retraction was publicly made. Vile as must be considered the characters of those who originate or circulate unverified, base charges against the living, they are respectable in comparison with those who continue to revile the defenceless dead.

Bombay,
25th June 1931.

The Esoteric She

Appendix

[Оn p. 8 Mr. Judge refers to the entry of Mrs. Annie Besant into the Theosophical fold. Perhaps there does not exist any better definition of the true Theosophical position than is to be found in certain expressions of Mrs. Besant in 1890-91, which we print here regretting that (in our opinion) Mrs. Besant could not subscribe to them now.]

Now touching the position of H. P. B. to and in the Theosophical Society, the following is a brief exposition of it, as it appears to many of us: (l) Either she is a messenger from the Masters, or else she is a fraud. (2) In either case the Theosophical Society would have had no existence without her. (3) If she is a fraud, she is a woman of wonderful ability and learning, giving all the credit of these to some persons who do not exist. (4) If H. P. B. is a true messenger, opposition to her is opposition to the Masters, she being their only channel to the Western World. (5) If there are no Masters, the Theosophical Society is an absurdity, and there is no use in keeping it up. But if there are Masters, and H. P. B. is their messenger, and the Theosophical Society their foundation, the Theosophical Society and H. P. B. cannot be separated before the world. (Lucifer, December, 1890, pp. 278-279.)

Now by Theosophy I mean the "Wisdom Religion," or the "Secret Doctrine," and our only knowledge of the Wisdom Religion at the present time comes to us from the Messenger of its Custodians, H. P. BLAVATSKY. Knowing what she taught, we can recognise fragments of the same teachings in other writings, but her message remains for us the test of Theosophy everywhere. As we learn, we verify some of its more elementary portions, and so — if need be — we may increase our confidence in the Messenger. Also, it is open to every student only to accept as he verifies, and to hold his judgment in suspension as to anything that does not approve itself to his reason, or as to all that he has not yet proven. Only, none of us has any right to put forward his own views as "Theosophy," in conflict with hers, for all that we know of Theosophy comes from her. When she says "The Secret Doctrine teaches, none can say her nay; we may disagree with the teaching, but it remains "the Secret Doctrine," or Theosophy; she always encouraged independent thought and criticism, and never resented difference of opinion, but she never wavered in the distinct proclamation "The Secret Doctrine is" so-and-so. . . . .

Theosophists have it in charge not to whittle away the Secret Doctrine for the sake of propitiating the Christian churches that have forgotten CHRIST, any more than they may whittle it away for the sake of propitiating Materialistic Science. Steadily, calmly, without anger but also without fear, they must stand by the Secret Doctrine as she gave it, who carried unflinchingly through the storms of well-nigh seventeen years the torch of the Eastern Wisdom. The condition of success is perfect loyalty; let the churches climb to the Wisdom Religion, for it cannot descend to them. (Lucifer, October, 1891, pp. 90-91,94.)

[Note the similarity of the above with what Mr. Judge wrote in The Path of March 1888.]

We would have no one misunderstand how we look upon H. P. Blavatsky. She is the greatest woman in this world in our opinion, and greater than any man now moving among men. Disputes and slanders about what she has said and done move us not, for we know by personal experience her real virtues and powers. Since 1875 she has stood as the champion and helper of every theosophist; each member of the Society has to thank her for the store оf knowledge and spiritual help that has lifted so many оf us from doubt to certainty of where and how Truth might be found Next to the Brothers, then, we pin our faith on her: let none mistake our attitude.

FOREWORD

The Secret Doctrine of H. P. B. is the Spiritual-Soul of the Theosophical literature. The latest Theosophical Movement, in the course of its evolution, has developed the Kamic tendency of its lower nature. Much has been put forward in the name of Theosophy, which is as devoid of wisdom and truth as the sensual aberrations of the man of flesh are devoid of unselfishness and justice. In an increasing measure, therefore, the great text-book proves a very accurate gauge to measure all that is published in the world as Theosophy.

We include in this pamphlet a reprint of H. P. Blavatsky's own views (Lucifer, June 1890), about her monumental book. In conjunction with this should be read remarks in her article "The Babel of Modern Thought" in Lucifer February 1891.

Mr. Judge's "About 'The Secret Doctrine'" gives an intimate and personal touch, while his "Hidden Hints" reveal an impersonal relationship, but one just as intimate. The Secret Doctrine was published in 1888. Among the true students of Theosophy it immediately became the most authentic text-book and ever since it has remained so. Different students who surrounded H. P. B. showed the result of their respective study, some by writing on the contents of the volume, others about the book, while others lectured about it or with its aid. Mr. Judge was the only one who adopted the course of giving the very words of The Secret Doctrine and used his discernment as a reader to pick and choose such statements as would truly help the sincere and earnest student-servers of the Cause. He published these Hints in several numbers of the Path; and we reprint them here in part. The remainder of the "Hints" will be found in pamphlet No. 16 of this series.

Bombay,
August 1931.

About "The Secret Doctrine"

by W. Q. Judge

[From Reminiscences of H.P.B. and The Secret Doctrine, by the Countess Wachtmeister, pp. 88-91.]

I have been asked to write anything known to me personally about the writing of The Secret Doctrine by H.P.B. As but little time was then spent by me in the company of the author, what I have to say is meagre. If I had been with her as much when The Secret Doctrine was being put together as I was when she was writing Isis, very great benefit would have accrued to myself, and in view of a letter she wrote me from Würzburg, I have some regret that the opportunity offered was not availed of.

When the plan for The Secret Doctrine had taken definite shape in outline in her mind, H.P.B. wrote me several letters on the subject, one of which I will quote from:

Wurzburg, March 24th, 1886. Dear W. Q. J. I wish only you could spare two or three months and come to me at Ostende where I am emigrating again, to be nearer to — and friends. I have some money now and could easily pay your fare out and back. There's a dear, good fellow, do consent to it. You will be working for the Society, for I want you badly for the arrangement of Secret Doctrine. Such facts, such facts, Judge, as Masters are giving out will rejoice your old heart. Oh, how I do want you. The thing is becoming enormous, a wealth of facts. I need you for calculations and to write with me . . . I can assure you, you will not lose time by coming. Do think of it, dear old boy. Yours sincerely and affectionately, H.P.B.

This pressing invitation I could not accept because оf certain circumstances, but on looking back at it I am sorry that it was let slip by. Other letters going into the matter of what was to be done and referring to old beginnings need not be quoted. One of them, however, reminds me of another period when The Secret Doctrine was in her mind, though I am not aware she had told anyone else. It was in Paris in 1884, where I had gone to meet her. We stopped in a house in Rue Notre Dame des Champs, and for a shorter time at the country-house of the Count and Countess d'Adhémar at Enghien near Paris. At Enghien especially, H.P.B. wanted me to go carefully through the pages of her copy of Isis Unveiled for the purpose of noting on the margins what subjects were treated, and for the work she furnished me with what she called a special blue and red pencil. I went all through both volumes and made the notes required, and of these she afterwards wrote me that they were of the greatest use to her. During our stay there several psychical phenomena took place seen by many persons. But every night while others were asleep I was often awake for several hours, and then in the quiet and the darkness saw and heard many things which no one else but H.P.B. knew of. Among these were hundreds of astral signal bells flying back and forth, showing — to those who know the meaning under such things — that much was on foot when people were asleep and the place free from disturbances of noise and ill-feeling common to the waking mortal.

At the house in Paris she worked all day and often far into the night on the book, and conversed with me about it. Sometimes she became changed in manner and much absorbed, so much so that automatically the famous cigarettes were lighted and then forgotten. In that way one night she lighted and let go out so many that I forgot to keep count.

One day I said to her that I would write the book entire, for a joke. She took me up seriously, saying that I might and she would see that I accomplished it, but I declined of course. This was in private and there was no attempt at guying at all. The subject of elementals came up, and I asked if she intended to give much on it. Her reply was that she might say something, but it was all sub judice as yet and must wait for orders, as it was not a quiet or harmless part of the thing.

She then asked me to write down all I knew or thought I knew on that head, and she would see if that much coming from me would be allowed to pass the unseen critics. A long chapter on Elementals was then done, nearly all by my pen, and she put it away for some time. The day that it was finished was warm and pleasant, and in the middle of the afternoon she suddenly grew absorbed once more. The air of the room at the same time was turned to the temperature of much below freezing, to judge by sensation, and I remarked on the fact. It was not a change of the weather at all, but seemed to blow out from H.P.B. as if she was an open door from some huge refrigerating store. I again drew her attention to it and said, "It feels as if a door was open on the Himalaya Mountains and the cold air was blowing into this room."

To this she replied: "Perhaps it is so," and smiled. It was so cold that I had to protect myself with a rug taken from the floor.

In about three days she announced that my small and inadequate chapter on Elementals had been of such a sort that it was decided she would not put much, if anything, into The Secret Doctrine on the subject, and mine was either destroyed or retained. It certainly is not in any part of the published volumes.

Speaking to those who know and believe that H.P.B. was all the time in communication with the Masters in their retreats somewhere on the globe, I can say that a serious series of consultations was held among them as to what should go into The Secret Doctrine, and that it was plainly said that the book was to be done in such a manner as to compel the earnest student to dig out many profound truths which in a modern book would be announced especially and put down in regular course. It was also said from the same source that this age, being a transition one in all respects, the full revelations were not for this generation. But enough was to be given out in the manner described, as well as plainly, to make it substantially a revelation. All students, then, who are in earnest will do well not to pass carelessly over the pages of any part of the book.

This is all I can say on the subject of the writing of this wonderful book. I only wish it were more, and can but blame myself that I was not present at a time when, as I know now, greater opportunity was offered than at any other period for inner knowledge of the writers, seen and unseen, of The Secret Doctrine.

WILLIAM Q. JUDGE

Mistaken Notions on "The Secret Doctrine"

by H. P. Blavatsky

Hidden Hints in the Secret Doctrine (Part I)

by W. Q. Judge

FOREWORD

In the preceding pamphlet nine pages of "Hidden Hints" were printed. The article is concluded here. An interesting paper which originally appeared in The Path of September 1893 is added for the benefit of the student.

Bombay,
August 1931.

Hidden Hints in the Secret Doctrine (Part II)

by W. Q. Judge

The Secret Doctrine and Physiology

by W. Q. Judge and others

FOREWORD

Under the caption "What is Truth?" H. P. Blavatsky published this article in Lucifer for February, 1888.

Its central idea is that Absolute Knowledge and Truth exist only in the spiritual regions and are not to be found on earth. But, like the sun, the many rays of Absolute Knowledge reach our world of reason and research. Theosophists and non-theosophists alike can and should benefit by these rays but the vast majority of both classes fail in this grand task. Why?

The bulk of mankind, unfamiliar with Theosophical points of view, is under the dominance and the glamour of LIE.

Diplomacy, the soul of politics, revels in "deceit and brute force". The evils of secret diplomatic negotiations were not generally recognized in 1888 when the article was written; the world-war has thoroughly unveiled the mischief wrought and the danger involved in such secret diplomatic negotiations. Similarly, the article shows that what flourishes as patriotism is not an unmixed blessing — and that too the war and its aftermath have laid bare.

Turn from the political to the social sphere: patricians and plebeians alike live by the ideal of Respectability — the trinitarian god of sham, humbug and falsehood; the picture of society drawn in 1888 is also a faithful portrait of the social life of our own civilized cities, with their day-bars and night-clubs.

Finally, the degradation of the political and social worlds can be easily traced to the corruption of religious idealism; no other institution engenders so much hypocrisy as the "place of worship" — call it church, synagogue, mosque, fire-temple, math, or pagoda. In another place H. P. B. says —

Instead of truth and sincerity, we have propriety and cold, cultured politeness; in one plain word, dissembling. Falsification on every plane; falsification of moral food and the same falsification of eatable food. Margarine butter for the soul, and margarine butter for the stomach; beauty and fresh colours without, and rottenness and corruption within. Life — a long race-course, a feverish chase, whose goal is a tower of selfish ambition, of pride, and vanity, of greed for money or honours, and in which human passions are the horsemen, and our weaker brethren the steeds. At this terrible steeplechase the prize-cup is purchased with the heart's blood and sufferings of countless fellow-creatures, and won at the cost of spiritual self-degradation. . . . .

If Theosophy prevailing in the struggle, its all-embracing philosophy strikes deep root into the minds and hearts of men, if its doctrines of Reincarnation and Karma, in other words, of Hope and Responsibility, find a home in the lives of the new generations, then, indeed, will dawn the day of joy and gladness for all who now suffer and are outcast. For real Theosophy is ALTRUISM, and we cannot repeat it too often. It is brotherly love, mutual help, unswerving devotion to Truth. If once men do but realise that in these alone can true happiness be found, and never in wealth, possessions, or any selfish gratification, then the dark clouds will roll away, and a new humanity will be born upon earth. Then, the GOLDEN AGE will be there, indeed.

But if not, then the storm will burst, and our boasted western civilization and enlightenment will sink in such a sea of horror that its parallel History has never yet recorded.

"Our Cycle and the Next" (Lucifer. IV, 178, 188)

The original article not only describes the world-disease but also raises this issue in the mind of the reader — Are students of Theosophy free from all this?

H. P. Blavatsky shows how they too, enveloped by this lethal influence, are apt to fall prey to hypocrisy, perhaps in a more subtle form. Lest they call dogmatism conviction, lest they indulge in pride born of new knowledge, lest they set up a church of their own, H. P. Blavatsky records her opinion of an ideal public Theosophical magazine and of its editors. The paragraphs on pp. 8-10 are worthy themes for meditation by every student of Theosophy. Theosophical "priests" sin far more deeply than religious priests, and the Theosophical propagandist must learn to guard himself against assertiveness and the tendency to lay down the law for co-students and enquirers alike.

Below we print two extracts which should be read in conjunction with this article:—

A theosophist above all men ought ever to bear in mind the advice of Epictetus: "If evil be said of thee, and if it be true, correct thyself; if it be a lie, laugh at it." We welcome a witty satire always, and defy ridicule or any efforts in this direction to kill the Theosophical Society, so long as it, as a body, remains true to its original principles.

As to the other dangers so kindly urged by the Post, the "high priestess" acknowledges the benevolent objections by answering and giving her reasons, which are these: The chosen motto of the Theosophical Society has been for years — "There is no religion higher than truth"; the object of Lucifer is in the epigraph on its cover, which is "to bring to light the hidden things of darkness." If the editor of Lucifer and the Theosophists would not belie these two propositions and be true to their colours, they have to deal with perfect impartiality, sparing no more themselves than outsiders, or even their enemies. As to the "weak-minded theosophists" — if any — they can take care of themselves in the way they please.

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.

We are painfully conscious that "he who tells the truth is turned out of nine cities"; that truth is unpalatable to most men; and that — since men must learn to love the truth before they thoroughly believe it — the truths we utter in our magazine are often as bitter as gall to many. This cannot be helped.

— H. P. BLAVATSKY. "On PSEUDO-THEOSOPHY" (Lucifer. IV, 2-4.)

We must avoid dogmatism in theosophy as much as in anything else, for the moment we dogmatise and insist on our construction of theosophy, that moment we lose sight of Universal Brotherhood and sow the seeds of future trouble. . . .

If a member says he must formulate a God, or cannot believe in Reincarnation, none other should condemn or draw comparisons, or point to the writings of H. P. B. or any one else to show that such a member is untheosophical. The greatest minds on earth are puzzled by great ideas such as these, and yet, holding them, can still search for truth with others in a perfect spirit of toleration.

But at the same time it is obvious that to enter the Society and then, under our plea of tolerance, assert that theosophy shall not be studied, that the great body of thought and philosophy offered in our literature shall not be investigated, is untheosophical, unpractical, and absurd, for it were to nullify the very object of our organization; it is a dogmatism that flows from negation and indifference. We must study the philosophy and the doctrines offered to us before we are in a position to pass judgment and say that they are not true or that they shall be rejected. To judge or reject before examination is the province of little minds or prejudiced dogmatists.

And as the great body of philosophy, science, and ethics offered by H. P. Blavatsky and her teachers has upon it the seal of research, of reasonableness, of antiquity, and of wisdom, it demands our first and best consideration in order that we may with fitness conclude upon its acceptation or rejection.

— W. Q. JUDGE. Path. (January 1892.)

In these days when in so many Theosophical organizations a re-shaping of programme and policy is talked about, all will do well to turn to the programme and policy of the Master Theosophist of this cycle, which are to be found in this article and her other writings. They cannot do better.

Bombay
13th September 1931.

"What Is Truth?"

Occultism: What Is It?

Culture of Concentration

FOREWORD

H. P. Blavatsky's magazine Lucifer for June 1890 opens with the editorial "Black Magic in Science" which is re-printed in this pamphlet. With what object? First, to show the general trend of modern science, which rejects today only to accept to-morrow facts of ancient occult science. The example of Mesmerism to which full reference is made in the article is by way of illustration, and similar instances can be multiplied. Secondly, the obstinacy — which has its good side, inasmuch as it compels materialists to make haste slowly in entering the domain of the Occult — and the cocksureness of the modern investigator, who proceeds by his own method of research without any consideration of what the knowers of old taught, very often lead him into making incomplete or wrong deductions. Not recognizing the fact that the motive for securing knowledge is a force which affects his prosecution of it, nor that the use to be made of that knowledge reacts on human character — his own and his fellows' &mdahs; the modern scientist is as reckless on the plane of Spirit as he is cautious on that of matter. All this the reprinted article well brings out.

Further, the fate of Mesmer, and his illustrious predecessor, Paracelsus, examined here, meets a parallel in the case of H. P. Blavatsky herself. She was laughed at for her scientific "theories," derided for her philosophic "speculations," and abused for her "miracles". Forty years ago she died. In the course of that period, the scientific materialism she attacked has received a death-blow. European philosophers have tended more and more in the direction of the Eastern Masters, whose teachings H. P. B. espoused. The phenomena she performed to prove that human will and intelligence possess abnormal powers unknown to men and unsuspected by science, whose knowledge of the potency of matter itself was not only limited but also faulty, are not yet directly recognized; but the laws she endeavoured to teach through their performance are, one by one, being acknowledged.

H. Р. Blavatsky refers to "the cycle of Science-worship" which has not yet run its course, but scientists themselves are not as sure of their newly discovered "facts" today as in the last quarter of the last century. Positive knowledge about the occult science, more than once referred to in this article, possessed by the master Theosophist, is to be found in her books &mdahs; Isis Unveiled, The Secret Doctrine and the recently issued collection of important articles, Raja-Yoga or Occultism. No one has done more than H. P. B. to usher in the era, which, let us hope, will soon be upon us, pictured in this article:

The days of authority, whether human or divine, are fast gliding away; and we see already gleaming on future horizons but one tribunal, supreme and final, before which mankind will bow — The Tribunal of Fact and Truth.

Bombay
4th January 1932

Black Magic In Science

FOREWORD

One of the tasks which H.P.Blavatsky made her own was to show how the tendency of Science led away from Materialism and in the direction of Theosophy, the ancient Brahma-Vidya. At the very end of the nineteenth century some scientists themselves gave Materialism its death-blow — as was predicted by her. In her lifetime H. P. B. considered it her duty to emphasise such scientific ideas as presaged the acceptance of the Teachings of Eastern Occultism. One such instruction is to be found in the article here reprinted from Lucifer (VI, p. 89) for April 1890. We begin with her own Introductory Note (Vol. VII, p. 329) on Dr. Pirogoff, who is extensively quoted in this article, and whose Memoirs she translated from the Russian in Lucifer, Vols. VII, VIII, IX, under the title "Problems of Life: From the Diary of an Old Physician". Further, we append some notes, showing the present view of Science, which were specially prepared for us by W. Wilson Leisenring.

Bombay
19th February 1932.

Note on Dr. Pirogoff

Every cultured man in Europe and America is more or less familiar with Doctor Pirogoff's name. And our readers perhaps may remember what was said of this eminent Russian surgeon and pathologist in LUCIFER of April last — in the editorial "Kosmic Mind." Some quotations from his posthumous Memoirs were brought forward, to show how closely the views of a great man of science approximated to the occult teachings of Theosophy: e.g., his ideas on the universal mind, "infinite and eternal, which rules and governs the Ocean of Life," and also on that bugbear of the materialists — the existence in every organism, as also outside, in Kosmos, of a distinct Vital Force, independent of any chemical or physical process. It was likewise stated, that the posthumous publication of Doctor Pirogoff's Diary had raised a stir of amazement among the Russian public, and among the Darwinists and Materialists — his ex-colleagues — quite a storm of indignation, as our eminent surgeon had hitherto been regarded as an "Agnostic," if not an out-and-out Atheist of Büchner's School.

Since then we have heard it said that a few lines quoted from a man's writings proved nothing, and that the Theosophists had no right to affirm that their views had received corroboration at the hands of such a well-known man of science. Therefore, it has been decided to make lengthy selections from the two volumes of Doctor Pirogoff's Memoirs, and to publish their translation in LUCIFER. Of course the complete Diary cannot be translated, in order to satisfy the sceptics. Nor is it needed: as it is amply sufficient, in order to prove our point, to translate only those pages which contain the writer's intimate thoughts upon the great problems of men. These, consisting of detached fragments, it is intended to publish in a short series of articles. Moreover, an autobiography in the shape of a private diary, interspersed with anecdotes about events and people belonging to a foreign country, would interest an English reader but little. All this is attractive to those only who are familiar with the names mentioned, and of whose country the author was for over a period of thirty years the pride and glory. Hence only such pages of the "Diary" as bear upon what we call theosophical and metaphysical questions, or which are of a philosophical character will be translated. The value of such pages is enhanced tenfold for us, as having been penned by a man of science, whose great learning was recognised by all Europe, and whose famous achievements in surgery have been so appreciated, that some of them have become authoritative even in England,* always so backward in recognising foreign — and especially Russian — merit.

Before proceeding with our selections, it may not be out of place, perhaps, to say a few words about the author.

N. I. Pirogoff was born in November, 1810, and died in the same month of the year 1881. Having passed the best years of his youth in the University of Dorpat, the very hotbed of German freethought during the years 1830-60, he was filled, as he himself confesses, with that proud spirit of all-denial, embodied by Goethe in his Mephisto. "Wherefore," he writes, in describing his state of mind in those early days, "wherefore and to what ends need we suppose the existence of a Deity? What can it explain in cosmogenesis? Is not matter eternal, and should it not be so? Why then this useless hypothesis which explains nothing?"

Elsewhere, however, probably years after, treating on the same subject, he writes in a different strain:— "Though it was a great heathen — der grosse Heide — (as Goethe was called), who said that he talked of God only with God himself, yet I, a Christian, following his advice, also avoid talking of my intimate belief and convictions even with those nearest and dearest to me: the holy to the holy."

This accounts for the amazement experienced by those who knew Doctor Pirogoff most intimately, when on reading his posthumous Diary, they found that he had been an opponent of religion only in its forms, in its church and dogmas; but that ever since his thirty-ninth year he had found what he had craved for: namely, faith in an abstract, almost unreachable ideal, absolutely outside every form and ritualism. His writings show him to be a most profound mystic and philosopher.

Four years after his death, Doctor Pirogoff's widow and sons gave his papers to be published, and the two volumes from which the following pages are translated were printed at the end of 1887. The first volume contains in full the unfinished "Diary of an Old Physician," and ends in the middle of a sentence, interrupted by death. An epigraph on its title page explains that the late author wrote it "exclusively" for himself, "yet not without a secret hope that, perchance, others might read it too, some day." "The perusal of these posthumous papers leads one to think," adds the Russian publisher in his Preface, "that this last work of the author was connected in his thoughts with his early public writings, as he added to his diary, etc., a sub-title already used by him some twenty years before, in heading his philosophical essays, namely, 'The Questions (or Problems) of Life'." But as the latter, collected in volume II, are almost all of a social and educational rather than of a metaphysical character, it is not proposed to treat of them for the present.

* e.g., the operation on the tarsus of the foot, called "the Pirogoff Operation."

Kosmic Mind

Notes on "Kosmic Mind"

Many attempts have been made by academic authorities to assess philosophically the significance of modern scientific researches, but no one interpretation of the many new discoveries has been generally accepted. There is, in fact, a babel of beliefs, and a variety of terms have been adopted in an attempt to explain the behaviour of "matter" — mechanism, vitalism, coordination, emergence, integration, holism, subjective psyche, and so on. In spite of the apparent confusion, however, scientific workers are really in a position now to glimpse what H. P. Blavatsky meant by "Kosmic Mind". Her miscellaneous papers contain many valuable hints, and students of the ancient scientific philosophy she revived and expounded, should be able to understand from this article what are the implications of recent scientific discoveries.

Since Madame Blavatsky wrote, scientific opinion has changed several times on this question of "vitalism" or "mechanism," but to-day "mechanism" has a more subtle significance. It does not denote a mechanical construction wound-up to run for a certain time, nor a machine motived by external power, by chemical "forces" or molecular electricity. "Mechanical systems" in physics are states of "atomic" energy. They are not mechanisms in the original and usual sense of the word; and the source of their inherent energy is unknown.

Popular exponents of physics and cosmic themes have familiarized the reading public with the results of physical researches; but serious workers in the biological sciences have not taken the layman into their confident. Unknown to the majority a revolution is taking place in biology which indicates why Madame Blavatsky especially emphasized the importance of physiological and biological researches. The new knowledge of "organic" matter is so radical that the mental equipment of the nineteenth century is unable to cope with it, and many biologists are still bound by old forms of thought. Just as "inorganic" chemical elements have been reduced to electromagnetic states, so "organic" substances may now be described in terms of electromagnetic "systems". Biology has its fourth state of matter as well as physics; but it also has indirect evidence of still another and imperceptible state which seems to be the puzzle of biological phenomena. The isolation of organisms from disintegrating forces and their combination in one complex organism is the mystery of biology. The problem is: How are many "systems" polarized as one "system" or organism?

Biologists recognize that some unitary principle or synthetic power maintains the equilibrium of cells and organs and directs their existence as a single, individual organism. Consequently, although a fifth state of matter, the quintessence or synthesis of the other four, has not been officially postulated, it is realized that something synthetic is required to explain the unit-organism. Futile attempts have been made by some well-known biologists to adapt modern psychological theories to the new situation. They hypotheticate a "psyche" extraneous to the organic unit to account for the marvellously intelligent behaviour of physiological matter. This is merely begging the question, for their ready-made "psyche" has no locus in the space known to science, and there is no scientific explanation of its supposed interaction and connection with the cell it is said to "direct": and the problem of synthesizing the various "psyches" still remains. The same school of biologists states that "fresh potencies were conferred on protoplasm"; but such filching from theology is merely a confession of scientific bankruptcy.

Officially science still clings to its old classification of organic and inorganic matter on the basis that the former is living matter in spite of the fact that so-called inorganic matter is now known to be very much "alive," if activity be a sign of life which, indeed, is the root meaning of "organ" (ergon, work). Another characteristic claimed exclusively for "organic" matter is growth or evolution. But the chemical elements have evolved out of electromagnetic radiation and into crystals which themselves can increase and multiply.

The real distinction between the matter of physics and biological matter is that the energies investigated by physicists have no fixed poles; they are elementary, free energies which become polarized in mineral formations; they interact with biological matter which otherwise could not exist. Hence "energy" and "life" are synonymous.

Now, electromagnetic activity is essentially selective. Polar action selects what is required for the particular work it is engaged upon, and rejects what is not needed. It is therefore, a manifestation, however fleeting, of intelligence which means literally "to choose (legere) from amongst". The more complex the form, that is, the more electromagnetic fields are combined in one organism, the more evidence of "intelligence". Madame Blavatsky contended that mind is latent in matter and that the extent of its functioning corresponds with the degree of complexity in the organization of matter.

Men of science know now that the outer peculiarities of organisms are due to inner differentiations. This inner synthetic state magnetically interpenetrates the cells and organs of the organism and polarizes them.

As this polar function does not refer to size or dimension and is essentially imperceptible, it follows that the "mind" or selective intelligence functioning within and through matter cannot be observed by purely physical means, nor apprehended by those sense-organs which are aware of the spatial dimensions of objects. "The thing in itself" is its "mind" of whatever degree of evolution and organization, a state of matter not objective to men in general at the present stage of human evolution although objective to the few experimentalists in the arcane science. The article "Psychic and Noëtic Action," included in Raja-Yoga or Occultism by H. P. Blavatsky, deals with the human aspect of the subject.

W. Wilson Leisenring

[The writer was at one time the Associate Editor of World-Power, and is the author of The Real Earth, Too Small for Life, etc.]

FOREWORD

The Theosophical view of Karma is that man can overcome his self-made obstacles. Mr. W. Q. Judge, whose writings are full of practical wisdom, contributed the reprinted article on "Environment" in his Path for February 1887, under the pen name of Hadjii Erinn. The "Aphorisms" were first published by him in The Path for March 1893. The two studied together will help an aspirant in the exercise of his power to overcome his Karma.

Bombay
21st March 1932

Environment

Aphorisms on Karma

FOREWORD

Two highly important articles of permanent value are reprinted in this pamphlet. They deal with a subject of supreme and therefore enduring interest to every student.

The first is from the very first number of the first volume of H. P. B.'s The Theosophist. Its message is true for the students of to-day as it was for those of September 1879 when the article must have been penned. There is a difference, however, between the world of the Theosophical student then and now. To-day he finds numberless writers, leaders, guides, ready and hungry to give out their own interpretations, their own visions, dreams, and beliefs, "in the name of" Masters, Theosophy, H. P. B., what not and who not, and numberless others equally avid to listen to them, follow them, rely upon them. He finds substitution of the spurious for the genuine, the erroneous for the undefiled, the personal for the impersonal, as rampant, as undetected and uncorrected, among Theosophists as among Brahmins, Buddhists, Zoroastrians and Christians. He sees sectarianism mistaken for religion, partisanship for loyalty, indifference for tolerance, enthusiasm for devotion. Moreover he perceives that any attempt to point out contradictions is regarded as intolerance; any presentation of disagreeable facts in order that their cause and course may be scientifically determined are named attacks; any straightforward comparison of one thing with another dubbed prejudice and unbrotherliness. This is a part, a great and a sad part, but a most necessary part of the student's Theosophical education in work and duty.

The second is reprinted from H.P.B.'s Lucifer for January 1888 and contains sage advice for every aspirant to the Path of Holiness.

Bombay
21st September 1932.

What Are The Theosophists?

by H. P. Blavatsky

Some Words on Daily Life

(Written by a Master of Wisdom)

FOREWORD

Below are printed two articles, the first of which appeared in The Theosophist for December 1879 and the second in Lucifer for March 1891. According to the knowledge and the mood of the people, celebration of Christmas or any other festival undergoes a change, generation by generation. Truly sacred festivals have an esoteric basis, constant and universal, and Christmas is such a festival — not the festival of the birth of the prophet of Christendom but of the Birth of the Sun-God under many names. H. P. Blavatsky wrote (Lucifer, January 1888) — "Let no one imagine that it is a mere fancy, the attaching of importance to the birth of the year. The earth passes through its definite phases and man with it; and as a day can be coloured so can a year. The astral life of the earth is young and strong between Christmas and Easter. Those who form their wishes now will have added strength to fulfil them consistently."

Bombay
17th November 1932.

Christmas Then and Christmas Now

by H. P. Blavatsky

The Origin of the Christmas Tree

by Dr. Kaygorodoff in the Novoyê Vremya

FOREWORD

At the Convention of the American Section, T.S., on the 25th of April, 1892, W. Q. Judge delivered a lecture which is reprinted here. Its great value will be apparent to every Theosophical student.

Making a statement similar to the one referred to on p. 14, H.P.B. said:—

The world moves in cycles, which proceed under the impetus of two mutually antagonistic and destroying Forces, the one striving to move Humanity onward, toward Spirit, the other forcing Mankind to gravity downward, into the very abysses of matter. It remains with men to help either the one or the other. Thus, also, it is our present task, as Theosophists, to help in one or the other direction. We are in the very midst of Egyptian darkness of Kali-yuga. (The Vahan, Vol. I, p. 2, December 1890)

In answer to the query "What can true and earnest Theosophists do against the Black Age or Kali Yuga?" Mr Judge once answered (Letters that have helped me, p. 103):—

Nothing against it but a great deal in it; for it is to be remembered that the very fact of its being the iron or foundation age gives opportunities obtained in no other.

Bombay
21st December 1932.

Cyclic Impression and Return And Our Evolution

FOREWORD

The article herein reprinted appeared in Lucifer for October 1889. It not only gives a rational explanation of the phenomenon of the dying person remembering all the events of his life about to close, but it also brings an important message of practical value for all who have to be present at the death-bed. In another place (Lucifer for October 1891) H. P. B. wrote:

No manifestation . . . can ever be lost from the Skandhic record of a man's life. Not the smallest sensation, the most trifling action, impulse, thought, impression, or deed, can fade or go out from, or in the Universe. We may think it unregistered by our memory, unperceived by our consciousness, yet it will still be recorded on the tablets of the astral light There are cells in our brain that receive and convey sensations and impressions, but this once done, their mission is accomplished. These cells of the supposed 'organ of memory' are the receivers and conveyers of all the pictures and impressions of the past, not their retainers. Under various conditions and stimuli, they can receive instantaneously the reflection of these astral images back again and this is called memory, recollection, remembrance: but they do not preserve them. When it is said that one has lost his memory, or that it is weakened, it is only a façon de parler; it is our memory cells alone that are enfeebled or destroyed. The window glass allows us to see the sun, moon, stars, and all the objects outside clearly; crack the pane and all these outside images will be seen in a distorted way; break the window-pane altogether and replace it with a board, or draw the blind down, and the images will be shut out altogether from your sight. But can you say because of this, that all these images — sun, moon, and stars — have disappeared, or that by repairing the window with a new pane, the same will not be reflected again into your room? The Universal Memory preserves every motion, the slightest wave and feeling that ripples the waves of differentiated nature, of man or of the Universe.

Bombay
18th February, 1933.

Memory in the Dying

FOREWORD

The problem of good and evil so intimately touches the life of every one that its solution becomes for almost all the starting point of the quest for truth and wisdom. The greatest of philosophers in historical times, Gautama Buddha, founded his teachings on the four noble truths, which deal with evil — its root and cure.

The article herein reprinted is from Lucifer Vol. I, p. 109 for October 1887. Its author combats the misinterpretation of some German contemporaries: German pessimism of the last century was a distorted shadow of Aryan metaphysics, as its Nazism of this century is but an evil bhut masquerading under the guise of Aryan culture with the Aryan caste-mark of the Svastika.

In spite of, perhaps because of, the suffering experienced by the world at large, the idealistic philosophers of to-day more keenly pursue the hunt of evil and are beginning to "recognize in every pain and suffering but the necessary pangs of incessant procreation: a series of stages toward an ever-growing perfectibility". (The Secret Doctrine II. 475.) As an example see the address of the President of the British Institute of Philosophy for 1933 (The Tree of Good and Evil, by Sir Herbert Samuel).

The Origin of Evil should be studied in conjunction with the next pamphlet (The Fall of Ideals); they reveal both the metaphysical and the ethical aspects of the truth of this proposition:—

"Archaic philosophy, recognizing neither Good nor Evil as a fundamental or independent power, but starting from the Absolute ALL (Universal Perfection eternally), traced both through the course of natural evolution to pure Light condensing gradually into form, hence becoming Matter or Evil." — The Secret Doctrine, I, p. 73.

Bombay
21st September 1933.

The Origin of Evil

FOREWORD

The philosophical discussion begun in The Origin of Evil (U. L. T. Pamphlet No. 26) is continued in this, which is a reprint of an article in Lucifer V, for December 1889. A careful study of these two pamphlets will also reveal the truth of the sage words of a Great Adept:—

After making due allowance for evils that are natural and cannot be avoided, — and so few are they that I challenge the whole host of Western metaphysicians to call them evils or to trace them directly to an independent cause — I will point out the greatest, the chief cause of nearly two-thirds of the evils that pursue humanity ever since that cause became a power. It is religion under whatever form and in whatsoever nation. It is the sacerdotal caste, the priesthood and the churches; it is in those illusions that man looks upon as sacred, that he has to search out the source of that multitude of evils which is the great curse of humanity and that almost overwhelms mankind. Ignorance created Gods and cunning took advantage of the opportunity. Look at India and look at Christendom and Islam, at Judaism and Fetichism. It is priestly imposture that rendered these Gods so terrible to man; it is religion that makes of him the selfish bigot, the fanatic that hates all mankind out of his own sect without rendering him any better or more moral for it. It is belief in God and Gods that makes two-thirds of humanity the slaves of a handful of those who deceive them under the false pretence of saving them. Is not man ever ready to commit any kind of evil if told that his God or Gods demand the crime?; voluntary victim of an illusionary God, the abject slave of his crafty ministers. The Irish, Italian and Slavonian peasant will starve himself and see his family starving and naked to feed and clothe his padre and pope. For two thousand years India groaned under the weight of caste, Brahmins alone feeding on the fat of the land, and today the followers of Christ and those of Mahomet are cutting each others throats in the names of and for the greater glory of their respective myths. Remember the sum of human misery will never be diminished unto that day when the better portion of humanity destroys in the name of truth, morality, and universal charity, the altars of their false gods.

Bombay
14th October 1933.

The Fall of Ideals

FOREWORD

Last year, in U. L. T. Pamphlet No. 23, two suitable reprints on "Christmas" were published. This year a Theosophical exposition on the New Year is extracted from H. P. B's Lucifer Vol. V, for January 1890. Adapting some words in an earlier volume of the same journal we will express this greeting:—

"Man's life is in his own hands, his fate is ordered by himself. Why then should not 1934 be a year of greater spiritual development than any we have lived through? It depends on ourselves to make it so. This is an actual fact, not a religious sentiment. In a garden of sun flowers every flower turns towards the light. Why not so with us? This can be effected by those who are courageous and resolute. Thoreau pointed out that there are artists in life, persons who can change the colour of a day and make it beautiful to those with whom they come in contact. We claim that there are adepts, masters in life who make it divine, as in all other arts. Is it not the greatest art of all, this which affects the very atmosphere in which we live? That it is the most important is seen at once, when we remember that every person who draws the breath of life affects the mental and moral atmosphere of the world, and helps to colour the day for those about him. Those who do not help to elevate the thoughts and lives of others must of necessity either paralyse them by indifference, or actively drag them down. . . . Everyone lives, and thinks, and speaks. If all our readers who have any sympathy with Lucifer endeavoured to learn the art of making life not only beautiful but divine, and vowed no longer to be hampered by disbelief in the possibility of this miracle, but to commence the Herculean task at once, then the coming year will have been fitly ushered in by the gleaming star."

Bombay
17th November 1933.

On The New Year

FOREWORD

The first edition of Mr. A. P. Sinnett's book, The Occult World, was published in London in 1881. During the previous year Mr. Sinnett, then the editor of The Pioneer, a newspaper at Allahabad, India, had made the acquaintance of Madame Blavatsky, had entertained her in his home, had been witness of numerous "occult phenomena" performed by her and had through her agency entered into correspondence with two of the Mahatmas connected with her Theosophical mission. Associated with Mr. Sinnett in his experiments and correspondence was Mr. A. O. Hume, formerly one of the Secretaries of the British Government of India. The Occult World was the first popular treatment of the Theosophical teaching and phenomena, being preceded only by Madame Blavatsky's Isis Unveiled. Mr. Sinnett's book is an account of his acquaintance with H. P. B., the phenomena he witnessed, and the correspondence which ensued with the Mahatmas, from whose letters he gives numerous extracts. One letter in particular, a most important one, was originally addressed to Mr. Hume. From this letter Mr. Sinnett gives a long extract.

As The Occult World is circulated seldom now among Theosophists, this letter is unknown to most students. We therefore reprint it herewith. Mr. Sinnett introduced the letter thus:—

I am here enabled to insert the greater part of a letter addressed by Koot Hoomi to the friend referred to in a former passage, as having opened up a correspondence with him in referenced to the idea which he contemplated under certain conditions, of devoting himself entirely to the pursuit of occultism. This letter throws a great deal of light upon some of the metaphysical conceptions of the occultists, and their metaphysics, be it remembered, are a great deal more than abstract speculation.

Bombay
24th April 1934.

A Master's Letter

FOREWORD

For the enquirer who is unfamiliar with the doctrine of Karma, which means for most in the Occident, and for the Oriental who generally looks upon Karma as reward and punishment, the two short explanations reprinted here will prove most helpful. Karma is not punishment but compensation. It adjusts with justice and mercy so that experience teaches a lesson, and lessons once learnt yield the fruit of faculty. The first paper was written by Mr. Judge under the pen name of Hadji Erinn in The Path for February 1890 and the second was his answer to a question in The Theosophical Forum for March 1892.

Bombay
8th May, 1934.

Is Karma only Punishment?

Good and Bad Karma

"Let Every Man Prove His Own Work"

FOREWORD

One of the fundamental ideas which Theosophy puts forward has reference to the nature of knowledge. In conformity with its teaching of evolution — the Doctrine of emanation — Theosophy traces the beginnings of Knowledge to the work of those Divine Helpers who lighted the mindless men with Their own Light. The sacrifice of the highest among the Manasa-Putras, the Mind-Born Sons of Brahma, about whom many allegories are to be found in the Puranas, raised the original Temple of Wisdom. In her Secret Doctrine, especially in the second volume, H. P. Blavatsky has given numerous details of Their work.

The Theosophical standpoint is not new though it may appear novel to the modern mind trained to look to abject savagery as the starting point of civilization. For example in the Mundaka Upanishad this dual aspect of Wisdom is described — the Para and the Apara Vidya, and the line of succession of the teaching, Guruparampara, is given:—

In this pamphlet the reader will find an article which appeared in Lucifer (Vol. VII, p. 1) for September 1890. It points out that Wisdom is dual — terrestrial and celestial. The second is an extract taken from The Theosophist (III, p. 157), for March 1882 which contains a reference to the Knowers of Celestial Wisdom (Guruparampara).

Bombay
21st March, 1936.

The Dual Aspect of Wisdom

Who Possess Knowledge?

FOREWORD

The Chiefs want a "Brotherhood of Humanity," a real Universal Fraternity started. — MAHATMA K. H.

Over half a century ago, at a very early stage in the development of the Theosophical Movement in India, a document of valuable instruction was passed on to some of the principal workers of that day. It embodied important ideas indicating principles of action. It has been published in full or in part more than once. It is known as the Letter of the Maha Chohan; we use the title "The Great Master's Letter" used by our Los Angeles colleagues in Theosophy for January 1922. H. P. B. referred to the author of this document as "the Paraguru — my Master's MASTER"; at the same time she referred to India as "the Motherland of my MASTER."

We add two appendices, both extracts from an article by H. P. Blavatsky, published in Lucifer of August 1888, and entitled "The Theosophical Society: Its Mission and Its Future." In this H. P. B. examined the views of the great French Orientalist, Emile Burnouf, on the aims and policy of the Theosophical Movement, concluding it with extracts from this same Letter.

Bombay
April, 1936.

The Aims of the Theosophical Movement

APPENDIX I

(H. P. B. in Lucifer, Vol. II, pp. 427-428)

M. Burnouf has evidently grasped the lofty ideal of primitive Buddhism, and rightly sees that this ideal is identical with that of the T. S. But he has not yet learned the lesson of its history, nor perceived that to graft a young and healthy shoot on to a branch which has lost — less than any other, yet much of — its inner vitality, could not but be fatal to the new growth. The very essence of the position taken up by the T. S. is that it asserts and maintains the truth common to all religions; the truth which is true and undefiled by the concretions of ages of human passions and needs. But though Theosophy means Divine Wisdom, it implies nothing resembling belief in a personal god. It is not “the wisdom of God,” but divine wisdom. The Theosophists of the Alexandrian Neo-Platonic school believed in “gods” and “demons” and in one impersonal ABSOLUTE DEITY.

APPENDIX II

(H.P.B. in Lucifer, Vol. II, pp. 429-431)

The “struggle for existence” applies only to the physical, never to the moral plane of being. Therefore when the author [M. Burnouf] warns us in these awfully truthful words:

“Universal charity will appear out of date; the rich will keep their wealth and will go on accumulating more; the poor will become impoverished in proportion, until the day when, propelled by hunger, they will demand bread, not of theosophy but of revolution. Theosophy shall be swept away by the hurricane. . . . .”

The Theosophical Society replies: “It surely will, were we to follow out his well-meaning advice, yet one which is concerned but with the lower plane.” It is not the policy of self-preservation, not the welfare of one or another personality in its finite and physical form that will or can ever secure the desired object and screen the Society from the effects of the social “hurricane” to come; but only the weakening of the feeling of separateness in the units which compose its chief element. And such a weakening can only be achieved by a process of inner enlightenment. It is not violence that can ever insure bread and comfort for all; nor is the kingdom of peace and love, of mutual help and charity and “food for all,” to be conquered by a cold, reasoning, diplomatic policy. It is only by the close brotherly union of men's inner SELVES, of soul-solidarity, of the growth and development of that feeling which makes one suffer when one thinks of the suffering of others, that the reign of Justice and equality for all can ever be inaugurated. This is the first of the three fundamental objects for which the Theosophical Society was established, and called the “Universal Brotherhood of Man,” without distinction of race, colour or creed. . . . . . .

The Spirit of these aims [of the T. S.] is clearly embodied in a letter from one of the Masters quoted in the Occult World, on pages 71 and 73. Those Theosophists then, — who in the course of time and events would, or have, departed from those original aims, and instead оf complying with them have suggested new policies of administration from the depths of their inner consciousness, are not true to their pledges.

“But we have always worked on the lines originally traced to us” — some of them proudly assert.

“You have not” comes the reply from those who know more of the true Founders of the T. S. behind the scenes than they do or ever will if they go on working in this mood of Self-illusion and self-sufficiency.

What are the lines traced by the “Masters”? Listen to the authentic words written by one of them in 1880.

FOREWORD

Of all the ways that are being recommended for the reconstruction of our shattered civilization, there is none to equal in importance and value that of the restoration to the modern world of the Ideal of the Grihastha, the Home-builder. Not only have the dignity and the sacredness of the home been lowered, but also marriage itself has come to be looked on as a mere secular institution. While the economic and civic aspects of marriage are widely discussed, the spiritual aspect, which is the highest, is hardly considered to-day. Selfish economic considerations have produced such a movement as that of birth-control. Among the evils that this movement is generating, the worst is the temptation which it places in the way of the young stealthily to use contraceptives and to gratify promiscuously their sex lust. The advocates of birth-control may protest against such wrong use but actually their advocacy of the practice entails connivance at it. The ghastly evil is widespread in Western lands and will overtake India before long unless a strong effort is made to expose it in all its hideousness. What doubt can there be but that this dangerous movement has contributed substantially to laxity and impurity in matters of sex?

It is sex impurity which most corrupts marriage, and thus undermines and wrecks the institution of the home. In the absence of true knowledge and soulful idealism, sex has come to be looked upon, spoken about, and debased in a way that makes man lower than the beasts. Sex immorality has taken hold of our civilization; it is crushing human culture like a boa-constrictor. The evil has taken many shapes, of which the sins of adultery and open prostitution are the least objectionable.

Theosophy does not merely discountenance the abuse of sex. It very definitely condemns all malpractice and indulgence. It looks upon procreation as the only legitimate function of sex.

It is of little use, however, to take the merely negative stand of condemning sex impurity and every form of sex abuse. For those, however few, who may aspire to realize the great Ideal of Grihastha, the noble household life, that ideal must be held aloft. In this pamphlet such an attempt is made. Here is reprinted an article which appeared in two parts in the very first volume of The Path, edited by W. Q. Judge, in July and August 1886. The article was signed "Murdhna Joti." In the issue of September 1886, Mr. A. P. Sinnett took exception to some of the statements; we reprint his remarks which bear upon the article, especially as such a course enables us to offer to our readers Mr. Judge's explanation in rejoinder.

We have begun our Foreword with a few verses from ancient texts to show that the Home was cherished as a sacred institution by the Sages of old. Theosophy holds aloft the same ideal.

Below we quote a few significant statements from the writings of H. P. Blavatsky, whose implications the earnest student-aspirant will do well to read and ponder:—

How wise and grand, how far-seeing and morally beneficent are the laws of Manu on connubial life, when compared with the licence tacitly allowed to man in civilized countries. That those laws have been neglected for the last two millenniums does not prevent us from admiring their forethought. The Brahmin was a grihasta, a family man, till a certain period of his life, when, after begetting a son, he broke with married life and became a chaste Yogi.

— The Secret Doctrine, II, p. 411

Creative powers in man were the gift of divine wisdom, not the result of sin. . . . Nor was the curse of KARMA called down upon them for seeking natural union, as all the mindless animal-world does in its proper seasons; but, for abusing the creative power, for desecrating the divine gift, and wasting the life-essence for no purpose except bestial personal gratification. In the beginning, conception was as easy for woman as it was for all animal creation. Nature had never intended that woman should bring forth her young ones "in sorrow." Since that period, however, during the evolution of the Fourth Race, there came enmity between its seed, and the "Serpent's " seed, the seed or product of Karma and divine wisdom. For the seed of woman or lust, bruised the head of the seed of the fruit of wisdom and knowledge, by turning the holy mystery of procreation into animal gratification; hence the law of Karma "bruised the heel" of the Atlantean race, by gradually changing physiologically, morally, physically, and mentally, the whole nature of the Fourth Race of mankind, until, from the healthy King of animal creation of the Third Race, man became in the Fifth, our race, a helpless, scrofulous being, and has now become the wealthiest heir on the globe to constitutional and hereditary diseases, the most consciously and intelligently bestial of all animals!

This is the real CURSE from the physiological standpoint, almost the only one touched upon in the Kabalistic esotericism. Viewed from this aspect, the curse is undeniable, for it is evident."

— The Secret Doctrine, II, pp. 410-411

The primitive state, when woman knew no man, and human progeny was created, not begotten. . . will return to it [mankind] and to the world at large, when the latter shall discover and really appreciate the truths which underlie this vast problem of sex. It will be like the "light that never shone on sea or land," and has to come to men through the Theosophical Society. That light will lead on and up to the true spiritual intuition. Then (as expressed once in a letter to a theosophist), "the world will have a race of Buddhas and Christs, for the world will have discovered that individuals have it in their own powers to procreate Buddha-like children — or demons." "When that knowledge comes, all dogmatic religions, and with these the demons, will die out."

— The Secret Doctrine II, p. 415.

Surely you cannot believe us so absurd and fanatical as to preach against marriage altogether? On the contrary, save in a few exceptional cases of practical Occultism, marriage is the only remedy against immorality."

— The Key to Theosophy, p. 219.

White Lotus Day 1936

Living the Higher Life

Theosophic Morals

FOREWORD

Everywhere people are talking about Educational Reform. Especially in India that great Tribune of the People, Gandhiji, is energizing his numerous co-workers to produce a practical scheme founded upon the spiritual principles of Ahimsa, Non-Violence, and Satya, Truth. In his autobiography, My Experiments with Truth (Vol. I, pp. 166-167), Gandhiji writes this about The Key to Theosophy, by H. P. Blavatsky, a book in the form of questions and answers, between an Enquirer and a Theosophist:—

I recall having read . . . Madame Blavatsky's Key to Theosophy. This book stimulated in me the desire to read books on Hinduism, and disabused me of the notion fostered by the missionaries that Hinduism was rife with superstition.

We think it appropriate to quote this because the reprint contained in this pamphlet is taken from that practical manual, which offers not only Theosophical guidance for the individual who aspires to live the life of the soul, but also directions for shaping the social order according to the Heavenly Pattern. Some of the defects of the then method of education in Britain of which Madame Blavatsky writes have been removed, but the ideas which would regenerate the nations and lessen the struggle for existence have not been applied. If not elsewhere, at least in India, these spiritual principles should find application, and in that hope we issue this pamphlet.

Theosophy and Education

I shall detain you no longer in the demonstration of what we should not do, but straight conduct ye to a hillside, where I will point ye out the right path of a virtuous and noble education; laborious indeed at the first ascent, but else so smooth, so green, so full of goodly prospect and melodious sounds on every side that the harp of Orpheus was not more charming.

— Milton.

FOREWORD

The early steps in living the Higher Life, correctly perceived and confidently taken, save the aspirant a great deal of trouble and heartburning. Such helpful advice and instruction are to be found in this pamphlet containing the reprint of an article which Mr. W. Q. Judge first printed in The Path, Vol. I, in three instalments, in August and October 1886 and February 1887. They appeared over the signature, American Mystic".

White Lotus Day, 1938.

Musings on the True Theosophist's Path