Sample of Mahatma/Master Morya’s handwriting

When first studying the Masters and their works, I was struck not only by their profound wisdom but also by their humour and understanding of the human experience. A good example of this almost dry wit, is demonstrated when Madam H.P. Blavatsky had her first encounter with her Master after some time with no contact.

Whilst HPB was out walking, Master M (Morya) as he is referred to, came riding towards her mounted upon his steed and she ran forward throwing herself prostrate against his riding mantle. Morya was thrown off balance by such a demonstration of human devotion and had to use his power to, “plunge her into a profound sleep, otherwise she would have burst some blood-vessel including kidneys, liver and her ‘interiors.”  It would seem she had a, “delirious attempt to flatten her nose against his riding mantle besmeared with the Sikkim mud!.” (Ibid, Mahatma Letter 54, 314)

When reading the Mahatma Letters in chronological order, (and I wish to dispel the popular belief they are difficult to read) Master Morya and Master Koot Hoomi’s demonstrate beautifully their sense of fun. Why, Master M refers to his dear brother as My Frenchified K.H. and receives a similar term of endearment from Master Koot Hoomi as My Bulky Brother. I would encourage one to read these amazing letters now housed in the British Library, though I have samples on this site.  

As far giving a true insight to the evolutionary process, the Master Koot Hoomi expresses in one of his Letters: “We are not gods.” contrary to the misnomer they have prefixed their names with El or God giving the impression that evolution stops once one has become a Master. How naive is this? Compared to average mortals, they are indeed wise, but we need to remember, they too are not “perfection writ large” and still retain certain very human qualities while working toward greater inclusiveness and fuller realization of the divine. 

In yet another letter, the same Master K.H. comments and with humour, “we are far from being the heartless, morally dried up mummies some would fancy us to be. ‘Mejnour’ (the adept hero of Bulwer Lytton’s occult novel, Zanoni) is very well where he is – as an ideal character of a thrilling – in many respects truthful story. Yet believe me, few of us would care to play the part in life of a dessicated pansy between the leaves of solemn poetry.” (Ibid, Mahatma Letter 8, 32)

To quote Koot Hoomi further, “We may not be quite the ‘boys’ – to quote Olcott’s irreverent expression when speaking of us – yet none of our degree are like the stern hero of Bulwar’s romance. While the facilities of observation secured to some of us by our condition certainly give a greater breadth of view, a more pronounced and impartial, as a more widely humaneness … we might justly maintain that it is the business of ‘magic’ to humanize our natures with compassion for the whole mankind as all living beings, instead of concentrating and limiting our affection to one predilected race – yet few of us (except such as have attained the final negation of Moksha) can so far enfranchise ourselves from the influence of our earthly connection as to be insusceptible in various degrees to the higher pleasures, emotions, and interests of the common run of humanity.” (Ibid, ML 8, 32)

A serious seeker of truth will immediately note the wisdom and humour contained in the Mahatma Letters. Anything less than truth serves nothing. Some of the wishy washy words bandied about today attempt to pamper the ego, keeping us in a rut on the stage of life playing and replaying the same roles lifetime after lifetime. Discernment is to be practised if one is to successfully follow in the footsteps of the Master, which traverses the narrow path up the mountain.  The pitfalls are many, but it is a glorious path. I trust I have included on this site some of the heart these elder Brothers are constantly offering humanity, I hope I do justice.


Sample of Mahatma/Master K.H. handwriting.

“My first answer covered, I believed, most of the questions contained in your second and even third letter. Having then expressed therein my opinion that the world in general was unripe for any too staggering proof of occult power, there but remains to deal with the isolated individuals, who seek like yourself to penetrate behind the veil of matter into the world of primal causes, i.e., we need only consider now the cases of yourself and Mr. Hume. This gentleman also, has done me the great honour to address me by name, offering to me a few questions and stating the conditions upon which he would be willing to work for us seriously. But your motives and aspirations being of diametrically opposite character, and hence — leading to different results I must reply to each of you separately.

The first and chief consideration in determining us to accept or reject your offer lies in the inner motive which propels you to seek our instructions, and in a certain sense — our guidance. The latter in all cases under reserve — as I understand it, and therefore remaining a question independent of aught else. Now, what are your motives? I may try to define them in their general aspect, leaving details for further consideration. They are: (1) The desire to receive positive and unimpeachable proofs that there really are forces in nature of which science knows nothing; (2) The hope to appropriate them some day — the sooner the better, for you do not like to wait — so as to enable yourself — (a) to demonstrate their existence to a few chosen western minds; (b) to contemplate future life as an objective reality built upon the rock of Knowledge — not of faith; and (c) to finally learn — most important this, among all your motives, perhaps, though the most occult and the best guarded — the whole truth about our Lodges and ourselves; to get, in short, the positive assurance that the “Brothers” — of whom everyone hears so much and sees so little — are real entities — not fictions of a disordered hallucinated brain. Such, viewed in their best light appear to us your “motives” for addressing me.

And in the same spirit do I answer them, hoping that my sincerity will not be interpreted in a wrong way or attributed to anything like an unfriendly spirit. To our minds then, these motives, sincere and worthy of every serious consideration from the worldly standpoint, appear — selfish. (You have to pardon me what you might view as crudeness of language, if your desire really is, that which you profess — to learn truth and get instruction from us — who belong to quite a different world from the one you move in.) They are selfish because you must be aware that the chief object of the T.S. is not so much to gratify individual aspirations as to serve our fellow men: and the real value of this term “selfish,” which may jar upon your ear, has a peculiar significance with us which it cannot have with you; therefore, and to begin with, you must not accept it otherwise, than in the former sense.

Perhaps you will better appreciate our meaning when told that in our view the highest aspirations for the welfare of humanity become tainted with selfishness if, in the mind of the philanthropist there lurks the shadow of desire for self benefit or a tendency to do injustice, even when these exist unconsciously to himself. Yet, you have ever discussed but to put down the idea of a universal Brotherhood, questioned its usefulness, and advised to remodel the T.S. on the principle of a college for the special study of occultism. This, my respected and esteemed friend and Brother — will never do! Having disposed of “personal motives,” let us analyze your “terms” for helping us to do public good.

Broadly stated these terms are — first: that an independent Anglo-Indian Theosophical Society shall be founded through your kind services, in the management of which neither of our present representatives shall have any voice; and second, that one of us shall take the new body “under his patronage,” — be — “in free and direct communication with its leaders,” and afford them “direct proof that he really possessed that superior Knowledge of the forces of nature and the attributes of the human soul which would inspire them with proper confidence in his leadership.” I have copied your own words, so as to avoid inaccuracy in defining the position.

From your point of view then, those terms may seem so very reasonable as to provoke no dissent; and, indeed, a majority of your countrymen — if not of Europeans — might share that opinion. What, will you say, can be more reasonable than to ask that teacher — anxious to disseminate his knowledge, and pupil — offering him to do so should be brought face to face and the one give the experimental proofs to the other that his instructions were correct? Man of the world, living in, and in fulI sympathy with it — you are undoubtedly right. But the men of this other world of ours, untutored in your modes of thought, and who find very hard at times to follow and appreciate the latter, can hardly be blamed for not responding as heartily to your suggestions as in your opinion they deserve. The first and most important of our objections is to be found in our Rules. True, we have our schools and teachers, our neophytes and shaberons (superior adepts), and the door is always opened to the right man who knocks. And, we invariably welcome the new comer; — only, instead of going over to him he has to come to us.

More than that: unless he has reached that point in the path of occultism from which return is impossible, by his having irrevocably pledged himself to our association, we never — except in cases of utmost moment — visit him or even cross the threshold of his door in visible appearance. Is any of you so eager for knowledge and the beneficent powers it confers as to be ready to leave your world and come into ours? Then let him come; but he must not think to return until the seal of the mysteries has locked his lips even against the chances of his own weakness or indiscretion. Let him come by all means, as the pupil to the master, and without conditions; or let him wait, as so many others have, and be satisfied with such crumbs of knowledge as may fall in his way. …. If ignorant of “journalistic etiquette” and the requirements of physical science, we still have an intuition of the effects of causes.

Since you have written nothing about the very phenomena you properly regard as so convincing we have the right to infer that much precious power may be wasted without better results. By itself the “brooch” affair is — in the eyes of the world — completely useless, and time will prove me right. Your kind intention has entirely failed. To conclude; we are ready to continue this correspondence if the view given of occult study as above suits you. Through the ordeal described, each of us, whatever his country, or race, has passed. Meanwhile, hoping in the best — 

yours faithfully as ever Koot’ Hoomi Lal Singh.

Excerpt Letter No. 3a

I saw K.H. in astral form on the night of 19th of October, 1880, — waking up for a moment but immediately afterwards being rendered unconscious again (in the body and conscious out of the body in the adjacent dressing-room where I saw another of the Brothers afterwards identified with one called “Serapis” by Olcott, — “the youngest of the chohans.” The note about the vision came the following morning, and during that day, the 20th, we went for a picnic to Prospect Hill, when the “pillow incident” occurred. My Good “Brother,” In dreams and visions at least, when rightly interpreted there can hardly be an “element of doubt.” . . . . I hope to prove to you my presence near you last night by something I took away with me. Your lady will receive it back on the Hill. I keep no pink paper to write upon, but I trust modest white will do as well for what I have to say. Koot’ Hoomi Lal Sing ready to continue this correspondence if the view given of occult study as above suits you. Through the ordeal described, each of us, whatever his country, or race, has passed. Meanwhile, hoping in the best —

yours faithfully as ever Koot’ Hoomi Lal Singh

Excerpts Letter No. 6.

No — you do not “write too much.” I am only sorry to have so little time at my disposal; hence — to find myself unable to answer you as speedily as I otherwise would. Of course I have to read every word you write: otherwise I would make a fine mess of it. And whether it be through my physical or spiritual eyes the time required for it is practically the same. As much may be said of my replies. For, whether I “precipitate” or dictate them or write my answers myself, the difference in time saved is very minute. I have to think it over, to photograph every word and sentence carefully in my brain before it can be repeated by “precipitation.” As the fixing on chemically prepared surfaes of the images formed by the camera requires a previous arrangement within the focus of the object to be represented, for otherwise — as often found in bad photographs — the legs of the sitter might appear out of all proportion with the head, and so on, so we have to first arrange our sentences and impress every letter to appear on paper in our minds before it becomes fit to be read. For the present, it is all I can tell you.

When science will have learned more about the mystery of the lithophyl (or lithobiblion) and how the impress of leaves comes originally to take place on stones, then will I be able to make you better understand the process. But you must know and remember one thing: we but follow and servilely copy nature in her works. …Unless you join several, and organize somehow or other, I am afraid I will prove but of little help to you practically. My dear friend, I have my “proprietors” also. For reasons best known to themselves they have set their foot upon the idea of teaching isolated individuals. I will correspond with you and give you proofs from time to time of my existence and presence. To teach or instruct you — is altogether another question. Hence to sit with your lady is more than useless. Your magnetisms are too similar and — you will get nothing. …The wiseacres say: “The age of miracles is past,” but we answer, it never existed! While not unparalleled, or without their counterpart in universal history, these phenomena must and will come with an overpowering influence upon the world of skeptics and bigots. They have to prove both destructive and constructive — destructive in the pernicious errors of the past, in the old creeds and superstitions which suffocate in their poisonous embrace like the Mexican weed nigh all mankind; but constructive of new institutions of a genuine, practical Brotherhood of Humanity where all will become co-workers of nature, will work for the good of mankind with and through the higher planetary Spirits — the only “Spirits” we believe in. Phenomenal elements, previously unthought of — undreamt of — will soon begin manifesting themselves day by day with constantly augmented force, and disclose at last the secrets of their mysterious workings.

Plato was right: ideas rule the world; and, as men’s minds will receive new ideas, laying aside the old and effete, the world will advance: mighty revolutions will spring from them; creeds and even powers will crumble before their onward march crushed by the irresistible force. It will be just as impossible to resist their influx, when the time comes, as to stay the progress of the tide. But all this will come gradually on, and before it comes we have a duty set before us: that of sweeping away as much as possible the dross left to us by our pious forefathers. New ideas have to be planted on clean places, for these ideas touch upon the most momentous subjects. It is not physical phenomena but these universal ideas that we study, as to comprehend the former, we have to first understand the latter. They touch man’s true position in the universe, in relation to his previous and future births; his origin and ultimate destiny; the relation of the mortal to the immortal; of the temporary to the eternal; of the finite to the Infinite; ideas larger, grander, more comprehensive, recognizing the universal reign of Immutable Law, unchanging and unchangeable in regard to which there is only an Eternal Now, while to uninitiated mortals time is past or future as related to their finite existence on this material speck of dirt. This is what we study and what many have solved.

And now it is your province to decide which will you have: the highest philosophy or simple exhibitions of occult powers. Of course this is by far not the last word between us and — you will have time to think it over. The Chiefs want a “Brotherhood of Humanity,” a real Universal Fraternity started; an institution which would make itself known throughout the world and arrest the attention of the highest minds. I will send you my Essay. Will you be my co-worker and patiently wait for minor phenomena? I think I foresee the answer. At all events the holy lamp of spiritual light burning in you (however dimly) there is hope for you, and — for me, also. Yes; put yourself in search after natives if there are no English people to be had. But think you, the spirit and power of persecution gone from this enlightened age? Time will prove. Meanwhile, being human I have to rest. I took no sleep for over 60 hours.

Ever yours truly, Koot’ Hoomi.

I add here excerpts from letter 9. from the Master K.H.  Very unlike the airy fairy channelling so prevalent on the planet at present. It presents wisdom of the ages, needs sincere study, and for those in search of truth.  It gives a very brief glimpse of the depth of wisdom the true Masters have..

Excerpts letter No. 9

Welcome good friend and brilliant author, welcome back! Your letter at hand, and I am happy to see your personal experience with the “Elect” of London proved so successful. But, I foresee, that more than ever now, you will become an incarnate note of interrogation. Beware! If your questions are found premature by the powers that be, instead of receiving my answers in their pristine purity you may find them transformed into yards of drivel. I am too far gone to feel a hand on my throat whenever trenching on the limits of forbidden topics; not enough to avoid feeling myself — uncomfortably so — like a worm of yesterday before our “Rock of Ages,” my Cho-Khan. We must all be blindfolded before we can pass onward; or else, we have to remain outside. And now, what about the book?

Le quart d’heure de Rabelais is striking, and finds me, if not quite insolvent, yet quasi-trembling at the idea that the first instalment offered may be found below the mark; the price claimed — inadequate with my poor resources; myself led pro bono publico to trespass beyond the terrible — “hitherto shalt thou go, and no further,” and the angry wave of the Cho-Khan’s wrath swamping me blue ink and all! I fondly hope you will not make me lose “my situation.” Quite so. For, I have a dim notion that you will be very impatient with me. I have a very clear notion that you need not be. It is one of the unfortunate necessities of life that imperial needs do sometimes force one apparently to ignore the claims of friendship, not to violate one’s word, but to put off and lay aside for a while the too impatient expectations of neophytes as of inferior importance. One such need that I call imperial is the need of your future welfare; the realization of the dream dreamt by you in company with S.M. That dream — shall we call it a vision? — was, that you, and Mrs. K. — why forget the Theos. Soc.? — “are all parts of a large plan for the manifestations of occult philosophy to the world.”

Yes; the time must come, and it is not far — when all of you will comprehend aright the apparently contradictory phases of such manifestations; forced by the evidence to reconcile them. The case not being so at present, meanwhile — remember: it is because we are playing a risky game and the stakes are human souls that I ask you to possess yours in patience. Bearing in mind that I have to look after your “soul” and mine too, I propose to do so at whatever cost, even at the risk of being misunderstood by you as I was by Mr. Hume. The work is made the more difficult by my being a lonely labourer in the field, and that, as long as I fail to prove to my superiors that you, at least — mean business; that you — are in right good earnest. As I am refused higher help, so will you fail to easily find help in that Society in which you move, and which you try to move. Nor will you find, for a certain time much joy in those directly concerned. …

I may answer you, what I said to G. {T}. Fechner one day, when he wanted to know the Hindu view on what he had written — “You are right; . . . ‘every diamond, every crystal, every plant and star has its own individual soul, besides man and animal . . .’ and, ‘there is a hierarchy of souls from the lowest forms of matter up to the World-Soul’ . . .; but, you are mistaken when adding to the above the assurance that ‘the spirits of the departed hold direct psychic communication with Souls that are still connected with a human body’ — for, they do not.” The relative position of the inhabited worlds in our Solar System would alone preclude such a possibility. For I trust you have given up the queer idea — a natural result of early Xtian training — that there can possibly be human intelligences inhabiting purely Spiritual regions?

You will then as readily understand the fallacy of the christians — who would burn immaterial Souls in a material physical hell — as the mistake of the more educated Spiritualists, who lullaby themselves with the thought that any other but the denizens of the two worlds immediately interlinked with our own can possibly communicate with them? However etherial and purified of gross matter they may be, the pure Spirits are still subject to the physical and universal laws of matter. They cannot if even they would span the abyss that separates their worlds from ours. They can be visited in Spirit, their Spirit cannot descend and reach us. They attract, they cannot be attracted, their Spiritual polarity being an insuperable difficulty in the way. (By-the-bye you must not trust Isis literally. The book is but a tentative effort to divert the attention of the Spiritualists from their preconceptions to the true state of things. The author was made to hint and point out in the true direction, to say what things are not, not what they are. Proof reader helping, a few real mistakes have crept in as on page 1, chapter 1, volume 1, where divine Essence is made emanating from Adam instead of the reverse.)

Once fairly started upon that subject, I will endeavour to explain to you still clearer where lies the impossibility. You will thus be answered in regard to both Planetary Spirits and — seance room “Spirits.” The cycle of intelligent existences commences at the highest worlds or planets — the term “highest” meaning here the most spiritually perfect. Evoluting from cosmic matter — which is akasa, the primeval not the secondary plastic medium, or Ether of Science instinctively suspected, unproven as the rest — man first evolutes from this matter in its most sublimated state, appearing at the threshold of Eternity as a perfectly Etherial — not Spiritual Entity, say — a Planetary Spirit. He is but one remove from the universal and Spiritual World Essence — the Anima Mundi of the Greeks, or that which humanity in its spiritual decadence has degraded into a mythical personal God. Hence, at that stage, the Spirit — man is at best an active Power, an immutable, therefore an unthinking Principle (the term “immutable” being again used here but to denote that state for the time being, the immutability applying here but to the inner principle which will vanish and disappear as soon as the speck of the material in him will start on its cyclic work of Evolution and transformation). In his subsequent descent, and in proportion of the increase of matter he will assert more and more his activity.

Now, the congeries of the star-worlds (including our own planet) inhabited by intelligent beings may be likened to an orb or rather an epicycloid formed of rings like a chain — worlds inter-linked together, the totality representing an imaginary endless ring, or circle. The progress of man throughout the whole — from its starting to its closing points meeting on the highest point of its circumference — is what we call the Maha Yug or Great Cycle, the Kuklos, whose head is lost in a crown of absolute Spirit, and its lowest point of circumference in absolute matter — to viz.: the point of cessation of action of the active principle. If using a more familiar term we call the great cycle the Macrokosm and its component parts or the interlinked star worlds Microkosms, the occultists’ meaning in representing each of the latter as perfect copies of the former will become evident.

The great is the Prototype of the smaller cycles: and as such, each star world has in its turn its own cycle of Evolution which starts with a purer and ends with a grosser or more material nature. As they descend, each world presents itself naturally more and more shadowy, becoming at the “antipodes” absolute matter. Propelled by the irresistible cyclic impulse the Planetary Spirit has to descend before he can reascend. On his way he has to pass through the whole ladder of Evolution, missing no rung, to halt at every star world as he would at a station; and, besides the unavoidable cycle of that particular and every respective star world to perform in it his own “life-cycle” to, viz.: returning and reincarnating as many times as he fails to complete his round of life in it, as he dies on it before reaching the age of reason as correctly stated in Isis.

Thus far Mrs. Kingsford’s idea that the human Ego is being reincarnated in several successive human bodies is the true one. As to its being reborn in animal forms after human incarnation it is the result of her loose way of expressing things and ideas. Another, woman — all over again. Why, she confounds “Soul and Spirit,” refuses to discriminate between the animal and the Spiritual Egos the Jiv-atma (or Linga-Sharir) and the Kama-Rupa (or Atma-rupa), two as different things as body and mind, and — mind and thought are! That is what happens. After circling, so to say, along the arc of the cycle, circling along and within it (the daily and yearly rotation of the Earth is as good an illustration as any) when the Spirit-man reaches our planet, which is one of the lowest, having lost at every station some of the etherial and acquired an increase of material nature, both spirit and matter have become pretty much equilibrized in him. But then, he has the Earth’s cycle to perform; and, as in the process of involution and evolution downward, matter is ever striving to stifle Spirit, when arrived to the lowest point of his pilgrimage, the once pure Planetary Spirit will be found dwindled to — what Science agrees to call a primitive or Primordial man — amidst a nature as primordial — speaking geologically, for physical nature keeps pace with the physiological as well as the Spiritual man, in her cyclic career.

At that point the great Law begins its work of selection. Matter found entirely divorced from Spirit is thrown over into the still lower worlds — into the sixth “Gate” or “way of rebirth” of the vegetable and mineral worlds, and of the primitive animal forms. From thence, matter ground over in the work-shop of nature proceeds soulless back to its Mother-Fount; while the Egos purified of their dross are enabled to resume their progress once more onward. It is here, then, that the laggard Egos perish by the millions. It is the solemn moment of the “survival of the fittest,” the annihilation of those unfit. It is but matter (or material man) which is compelled by its own weight to descend to the very bottom of the “circle of necessity” to there assume animal form; as to the winner of that race throughout the worlds — the Spiritual Ego, he will ascend from star to star, from one world to another, circling onward to rebecome the once pure planetary Spirit, then higher still, to finally reach its first starting point, and from thence — to merge into mystery. No adept has ever penetrated beyond the veil of primitive Kosmic matter. The highest, the most perfect vision is limited to the universe of Form and Matter. But my explanation does not end here.

You want to know why it is deemed supremely difficult if not utterly impossible for pure disembodied Spirits to communicate with men through mediums or Phantomosophy. I say, because (a) On account of the antagonistic atmospheres respectively surrounding these worlds; (b) Of the entire dissimilarity of physiological and spiritual conditions; and (c) Because that chain of worlds I have just been telling you about, is not only an epicycloid but an elliptical orbit of existences, having, as every ellipse, not one but two points — two foci, which can never approach each other; man being at one focus of it and pure Spirit at the other. To this you might object. I can neither help it, nor change the fact, but there is still another and far mightier impediment. Like a rosary composed of white and black beads alternating with each other, so that concatenation of worlds is made up of worlds of caUses and worlds of effects, the latter — the direct result produced by the former.

Thus it becomes evident that every sphere of Causes — and our Earth is one — is not only interlinked with, and surrounded by, but actually separated from its nearest neighbor — the higher sphere of Causality — by an impenetrable atmosphere (in its spiritual sense) of effects bordering on, and even interlinking — never mixing with the next sphere: for one is active, the other — passive, the world of causes positive, that of effects — negative. This passive resistance can be overcome but under conditions, of which your most learned Spiritualists have not the faintest idea. All movement is, so to say polar. It is very difficult to convey my meaning to you at this point; but I will go to the end. I am aware of my failure to bring before you these — to us — axiomatical truths — in any other form but that of a simple logical postulate — if so much — they being capable of absolute and unequivocal demonstration, but to the highest Seers.

But, I’ll give you food for thinking if nothing else. The intermediary spheres, being but the projected shadows of the Worlds of Causes — are negatived by the last. They are the great halting places, the stations in which the new Self-conscious Egos to be — the selfbegotten progeny of the old and disembodied Egos of our planet — are gestated. Before the new phoenix, reborn of the ashes of its parents can soar higher, to a better, more spiritual, and perfect world — still a world of matter — it has to pass through the process of a new birth, so to say; and, as on our earth, where the twothirds of infants are either stillborn or die in infancy, so in our “world of effects.” On earth it is the physiological and mental defects, the sins of the progenitors which are visited upon the issue: in that land of shadows, the new and yet unconscious Ego-foetus becomes the just victim of the transgressions of its old Self, whose Karma — merit and demerit — will alone weave out its future destiny. In that world, my good friend, we find but unconscious, self-acting, ex-human machines, souls in their transition state, whose dormant faculties and individuality lie as a butterfly in its chrysalis; and Spiritualists would yet have them talk sense! Caught at times, into the vortex of the abnormal “mediumistic” current, they become the unconscious echoes of thoughts and ideas crystallized around those present. Every positive, well-directed mind is capable of neutralizing such secondary effects in a seance room.

The world below ours is worse yet. The former is harmless at least; it is more sinned against by being disturbed, than sinning; the latter allowing the retention of full consciousness as being a hundred-fold more material is positively dangerous. The notions of hells and purgatory, of paradises and resurrections are all caricatured, distorted echoes of the primeval, one Truth taught humanity in the infancy of its races by every First Messenger — the Planetary Spirit mentioned on the reverse of page the third — and whose remembrance lingered in the memory of man as Elu of the Chaldees, Osiris the Egyptian, Vishnu, the first Buddhas and so on. The lower world of effects is the sphere of such distorted Thoughts; of the most sensual conceptions, and pictures; of anthropomorphic deities, the out-creations of their creators, the sensual human minds of people who have never outgrown their brutehood on earth.

Remembering thoughts are things — have tenacity, coherence, and life, — that they are real entities — the rest will become plain. Disembodied — the creator is attracted naturally to its creation and creatures; sucked in — by the Maelstrom dug out by his own hands. . . . But I must pause, for volumes would hardly suffice to explain all that was said by me in this letter. In reference to your wonder that the views of the three mystics “are far from being identical,” what does the fact prove? Were they instructed by disembodied, pure, and wise Spirits — even by those of one remove from our earth on the higher plane — would not the teachings be identical? The question arising: “May not Spirits as well as men differ in ideas?” Well, then their teaching — aye, of the highest of them since they are the “guides” of the three great London Seers — will not be more authoritative than those of mortal men. “But, they may belong to different spheres?” Well; if in the different spheres contradictory doctrines are propounded, these doctrines cannot contain the Truth, for Truth is One, and cannot admit of diametrically opposite views; and pure Spirits who see it as it is, with the veil of matter entirely withdrawn from it — cannot err. Now, if we allow of different aspects or portions of the Whole Truth being visible to different agencies or intelligences, each under various conditions, as for example various portions of the one landscape develope themselves to various persons, at various distances and from various standpoints — if we admit the fact of various or different agencies (individual Brothers for instance) endeavouring to develope the Egos of different individuals, without subjecting entirely their wills to their own (as it is forbidden) but by availing themselves of their physical, moral, and intellectual idiosyncracies; if we add to this the countless kosmical influences which distort and deflect all efforts to achieve definite purposes: if we remember, moreover, the direct hostility of the Brethren of the Shadow always on the watch to perplex and haze the neophyte’s brain, I think we shall have no difficulty in understanding how even a definite spiritual advance may to a certain extent lead different individuals to apparently different conclusions and theories.

Having confessed to you that I had no right to interfere with Imperator’s secrets and plans, I must say that so far, however, he has proved the wisest of us. Had our policy been the same, had I, for instance allowed you to infer and then believe (without stating anything positive myself) that I was a “disembodied angel” — a Spirit of pellucid electroidal essence, from the Superstellar phantasmatical zone — we would both be happier. You — you would not have worried your head as to “whether agencies of that sort will always remain necessary” and I — would not find myself under the disagreeable necessity of having to refuse a friend a “personal interview and direct communication.” You might have implicitly believed anything coming from me; and I would have felt less responsible for you before my “guides.”

However, time will show what may or may not be done in that direction. The book is out, and we have to patiently wait for the results of that first serious shot at the enemy. Art Magic and Isis emanating from women, and as it was believed, Spiritualists — could never hope for a serious hearing. Its effects will at first be disastrous enough, for the gun will recoil and the shot rebounding will strike the author and his humble hero, who are not likely to flinch. But it will also graze the old lady, reviving in the Anglo-Indian press last year’s outcry. The Thersites and literary Philistines will go hard to work, the flings, squibs and coups de bec falling thick upon her — though aimed at you alone, as the Editor of the Pioneer is far from being beloved by his colleagues of India. Spiritualistic papers have already opened the campaign in London and the Yankee editors of the organs of “Angels” will follow suit, the heavenly “controls” ejaculating their choicest scandalum magnatum. Some men of science — least of all their admirers — the parasites who bask in the sun and dream they are themselves that sun — are not likely to forgive you the sentence — really much too flattering — which ranges the comprehension of a poor, unknown Hindoo “so far beyond the science and philosophy of Europe, that only the broadest-minded representatives of either will be able to realise the existence of such powers in man, etc.”

But what of that? It was all foreseen and was to be expected. When the first hum and ding-dong of adverse criticism is hushed, thoughtful men will read and ponder over the book, as they have never pondered over the most scientific efforts of Wallace and Crookes to reconcile modern science with Spirits, and — the little seed will grow and thrive. In the meantime I do not forget my promises to you. As soon as installed in your sleeping chamber I will try and. . . . [Here three lines in the original letter have been completely erased apparently by the writer thereof. — Ed]. I hope to be permitted to do so much for you. If, for generations we have “shut out the world from the Knowledge of our Knowledge,” it is on account of its absolute unfitness; and if, notwithstanding proofs given, it still refuses yielding to evidence, then will we at the End of this cycle retire into solitude and our kingdom of silence once more. . . . We have offered to exhume the primeval strata of man’s being, his basic nature, and lay bare the wonderful complications of his inner Self — something never to be achieved by physiology or even psychology in its ultimate expression — and demonstrate it scientifically. It matters not to them, if the excavations be so deep, the rocks so rough and sharp, that in diving into that, to them, fathomless ocean, most of us perish in the dangerous exploration; for it is we who were the divers and the pioneers and the men of science have but to reap where we have sown.

It is our mission to plunge and bring the pearls of Truth to the surface; theirs — to clean and set them into scientific jewels. And, if they refuse to touch the ill shapen, oyster shell, insisting that there is, nor cannot be any precious pearl inside it, then shall we once more wash our hands of any responsibility before humankind. For countless generations hath the adept builded a fane of imperishable rocks, a giant’s Tower of Infinite Thought, wherein the Titan dwelt, and will yet, if need be, dwell alone, emerging from it but at the end of every cycle, to invite the elect of mankind to cooperate with him and help in his turn enlighten superstitious man.

And we will go on in that periodical work of ours; we will not allow ourselves to be baffled in our philanthropic attempts until that day when the foundations of a new continent of thought are so firmly built that no amount of opposition and ignorant malice guided by the Brethren of the Shadow will be found to prevail. But until that day of final triumph someone has to be sacrificed — though we accept but voluntary victims. The ungrateful task did lay her low and desolate in the ruins of misery, misapprehension, and isolation: but she will have her reward in the hereafter for we never were ungrateful. As regards the Adept — not one of my kind, good friend, but far higher — you might have closed your book with those lines of Tennyson’s “Wakeful Dreamer” — you knew him not — “How could ye know him? Ye were yet within The narrower circle; he had well-nigh reached The last, which, with a region of white flame, Pure, without heat, into a larger air Up-burning, and an ether of black blue, Investeth and ingirds all other lives. . . .” I’ll close. Remember then on the 17th of July and. . . . [Here again seven lines in the original have been deleted. — Ed.] . . . ., to you will become the sublimest of realities. Farewell. Sincerely yours, K. H.

The Final Letter

“. … We ask not for the worship of ourselves. The disciple should in no way be fettered. Beware of an esoteric popery. Shun pride, vanity and love of power. Be not guided by emotion but learn to stand alone. Be accurate and critical rather than credulous. The mistakes of the past in the old religions must not be glossed over with imaginary explanations. The rules must be few and simple and acceptable to all. No one has the right to claim authority over a pupil or his conscience. Ask him not what he believes. All who are sincere and pure minded must have admittance. The crest wave of intellectual advancement must be taken hold of and guided into spirituality. It cannot be forced into beliefs and emotional worship. The essence of the higher thoughts of the members in their collectivity must guide all action in the T.S. and E.S. We never try to subject to ourselves the will of another. At favourable times we let loose elevating influences which strike various persons in various ways. It is the collective aspect of many such thoughts that can give the correct note of action. We show no favours. The best corrective of error is an honest and open-minded examination of all facts subjective and objective. Misleading secrecy has given the death blow to numerous organizations. The cant about ‘Masters’ must be silently but firmly put down. Let the devotion and service be to that Supreme Spirit alone of which each one is a part. Namelessly and silently we work and the continual references to ourselves and the repetition of our names raises up a confused aura that hinders our work.  You will have to leave a good deal of your emotions and credulity before you become a safe guide among the influences that will commence to work in the new cycle. The T.S. was meant to be the corner-stone of the future religions of humanity. To accomplish this object those who lead must leave aside their weak predilections for the forms and ceremonies of any particular creed and show themselves to be true Theosophists both in inner thoughts and outward observance. The greatest of your trials is yet to come. We watch over you but you must put forth all your strength.”


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