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THE ESOTERIC PAPERS OF MADAME BLAVATSKY |
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E.S.T.S. Document signed May 14, 1889 by H.P. Blavatsky Strictly Private & Confidential The Esoteric Section of the Theosophical Society H.P. Blavatsky having learned that Professor Elliot Coues of Washington D.C. calls himself "Perpetual President of the Esoteric Theosophical Society of America", feels it necessary to warn the members of the Esoteric Section of the T.S. of which she is the Head, that Professor Coues is not even a member of her Section.
1. The Head of the Section desires therefore, to inform all members of the E.S. that Prof. Coues has no authority, except his own, for assuming such a title; that he is not, & never has been, a member of Esoteric Section to which you belong; & that no papers, documents, memoranda or teachings given in this section must be shown or communicated to him. 2. Having learned that a memorandum dated March 17th 1889, relating to the duty which is incumbent on members of the E.S. to defend the T.S. & its leaders, has got into the hands of Col. Bundy of the Religio-Philosophic Journal, the Head of the Section desires to say that should any Member of the E.S. know how this has happened, it is his duty to communicate at once with the Council (vide memorandum appended to Instruction No 2). Should such a breach of faith ever occur again, the Esoteric Section will at once be broken up & all further instruction cease. It is therefore the duty of all who desire its continuance to exercise the greatest possible care & circumspection. 3. In order to prevent any mistake or deception arising as to membership in the E.S., the Head of the Section has selected the following Passwords: --- The member desiring to ascertain whether another person belongs to the E.S. will first say “Dhyani” to which the person addressed (if a member of the E.S. will reply “Pura”. The questioner must then say “Satri”, to which the reply will be “Asoph”. No member must ever speak or discuss the teachings given in the E.S. or any of its confidential documents with any person to whom he has not previously given these Pass-words, & received from him the correct replies as given above. The Head of the Section (signed) H.P. Blavatsky For the Council *** E.S.T.S. DOCUMENT SIGNED MAY 27, 1889 BY WILLIAM Q. JUDGE (FACSIMILE OF ORIGINAL)
Esoteric Section T.S. Whereas it appears that Professor Elliott Coues of Washington has for some time past been engaged in representing himself in the public press as the President of the Theosophical Society & as the sole authority & informant in America on the subject of Theosophy; & whereas he has made it appear that Theosophy is only for the learned and prominent, and that the American Section of the T.S. outside of the Gnostic Branch is neither the Society nor theosophical in its aims & work, therefore all members of the Section are hereby notified that the Head of the Section has this day directed that every member thereof shall protest to the utmost of his power in whatever papers he may see the above misrepresentations, against such & other equally false impressions in respect to the Theosophical Society. New York, May 27th, 1889. *** E.S.T.S. DOCUMENT SIGNED MAY 27, 1889 BY AMERICAN E.S. COUNCIL To Members of the Esoteric Section It has already been stated that the Esoteric Section was established in order "to help the future growth of the Theosophical Society as a whole, in the true direction, by promoting brotherly union, at least among the few." (See Prelim: Memo: p. 9). To secure real & beneficial harmony two coincident processes are necessary on the part of every member. Each must do some fraternal & unselfish work for all, while striving at the same time to develope in himself a higher realization of Universal Brotherhood, in accordance with the Instructions received through Madame Blavatsky. The Head of the Section having inaugurated the promised course of teaching, it remains for the section to set about fulfilling that part of its Pledge which relates to active work for the cause of Humanity. No less important is it that the true spirit of charity & universal love should be steadfastly maintained. Where this has not been done, the Section has been weakened as a whole, deprived in due measure of fuller Esoteric Instruction. It should be clearly understood that the violation, by any & every member of the full spirit of the Pledge, not only injures himself, but reacts upon the entire Section. Such penalties may be said to mainly consist in the deprivation of interior enlightenment, against which they have themselves closed the door of their inner nature. At the same time there may be special & harmful results arising from specific deeds, but these are in all cases provided for by Divine Laws, & not by any Being, however great. Thus in the case of work promised and not undertaken, the infringement of the solemn vow will be felt by one & all. And here the last warning by H.P.B. as to discontinuance of the teaching if there be further violation of the Pledge, is important. For these reasons the American Council repeats to each member the injunctions of the Head of the Section, as a preliminary to organization with a view to united work. You are hereby requested to give your thoughtful attention to this question, viz: What theosophical work are you able & ready to engage in? There is no one who cannot do something, & it is the quality of work done, its motive and earnestness, rather than its quantity per se, which engenders energy potent upon the real flames of Being. Where some one line of work can be entered upon & systematically carried out by any member, this course commends itself to the practical judgement, but it is not insisted upon. The vital point is that you should decide what you can do & give. Branch work; financial aid; spreading our literature, writing; teaching children; helping inquirers by correspondence or otherwise; watching such journals as you may be in the habit of seeing, in order to reply to any unjust strictures upon Theosophy. All these & many other methods of rousing the world to a perception of Truth are useful & easily available. In the environment & circumstances of each member will be found an indication of the work he can best do, if he will diligently & ardently seek it. You are requested to report to any of the signers hereof who may be nearest to you stating your views & efforts in the above respect. You may also ask for any information, suggestions or explanations you may require. This does not refer to questions concerning the Instructions, which must invariable be sent to W.Q. Judge only for his endorsement & transmission to H.P. Blavatsky. Otherwise such questions will receive no attention. By establishing a system of reports & correspondence between the members of the Section & the Council we hope to extend Brotherly sympathy, encouragement & moral support throughout the Section, to stimulate the powers & to unite it in close bonds of spiritual activity & devotion. Please note that in writing to W.Q. Judge or to any member of the Council All communications relating to the Section must be marked "private"& be separately enclosed & must not contain reference to business matters. By order of the Council attest William Q. Judge *** WILLIAM Q. JUDGE ON THE ESOTERIC SECTION 2. -- Is there an Esoteric Section of the Society in America different Answer -- There is not, and there never was. In the first establishment of the T.S. other degrees than that of a mere diplomaed member were recognized, but no one save H. P. Blavatsky has had the authority to confer those degrees. She has now fully announced the first of those, although during all these 14 years they have existed and included certain members who were also fellows of the T.S. Some misguided persons may have pretended to confer those degrees, but such a thing was improper on their part, and absolutely worthless to the recipient. These real degrees in occultism may not he trifled with, and yet they protect themselves because pretenders and triflers can make neither entry nor progress. In 1875 H. P. Blavatsky directed a certain fellow of the Society to attend the needs of all the members of the T.S., who were then called "entered apprentices" by her, and her letter of that date is still extant in which the present Esoteric Section was plainly referred to. 3. -- Why has H. P. Blavatsky waited until now to so publicly proclaim the Esoteric Section? Answer -- As a matter of fact she has not so waited. In 1875 and since, many knew of its existence and have been in it, and she has frequently spoken of it; but until now there have not been enough members interested in the realities of theosophy to justify her in a definitive statement and organization. These efforts have to proceed slowly; people must first be waked up and directed towards theosophical doctrines before it is wise to open up that which is plain to those who know how to use their intuition. But the Western mind, for all its boasted progressiveness, is generally unable to know what is behind a wall unless a hole is cut through it: others, however, can guess what is hidden when they perceive signs and sounds that are quite plain and made on purpose. But for the first 14 years of a theosophical effort -- periodically made in every century -- the work of such persons as H. P. Blavatsky is always directed to preparing the ground, and then more open invitation is extended. It is so done in the last 25 years of each century. HADJI [The Path. Vol. IV, June, 1889. pp. 87-89] *** "A VOICE FROM OVER THE SEAS" BY H.P. BLAVATSKY "A VOICE FROM OVER THE SEAS." A QUESTION has reached the Head of the Esoteric section of the Theosophical Society, regarding the alleged representation of that Section in America. This question is accompanied by a cutting from the Press of April 21st, 1889, which reads as follows:- "Dr. Elliot Coues, the Founder of the Gnostic Theosophical Society of Washington, is also perpetual President of the Esoteric Theosophical Society of America." In reply, I most emphatically state that I am entirely ignorant of the origin or career of the above named "Esoteric Theosophical Society" of which Dr. Coues is said to be the "perpetual President," and that this gentleman is in no way connected with the Esoteric Section of the T. S. of which I am the sole Head; nor can I help thinking that the said Esoteric "Theosophical Society" is a printers mistake. The only Esoteric Society which has any LEGAL right to the name "Theosophical" is that which Col. Olcott founded and chartered in London in October, 1888, for the proofs of which see LUCIFER of that month. H. P. BLAVATSKY. [Lucifer, June, 1889, p. 313.] *** To All Theosophists: "The Esoteric Section of the Theosophical Society" and Its Enemies H.P.B. wrote a 16 page pamphlet titled To All Theosophists: "The Esoteric Section of the Theosophical Society" and Its Enemies which is dated "London, June 21, 1889." In this pamphlet H.P.B. wrote about the controversy involving Elliott Coues and Mabel Collins. See H.P.B.'s Collected Writings, Vol. XI, pp. 306-330 for the text of this pamphlet. ---------------
–––––––– EXTRACTS FROM “LUCIFER,” “LIGHT,” AND ELSEWHERE.
“ATTENTION, THEOSOPHISTS!” This is what we said in Lucifer:— Grotesque contrasts and paradoxes are the very pith of our age. We might, therefore, permitting ourselves for once to follow suit, publish under the above title certain very untheosophical activities. But we prefer to leave the pages of our Lucifer untainted with the recital of untheosophical backbiting, malicious calumnies and attempts to ruin our character. Those who would learn our answer (and that of trustworthy witnesses) to the slanders that find such a ready hospitality in a spiritual organ of America, are invited to turn to Light of June 1st, and June 8th, 1889. All attacks would have been ignored and never mentioned could they without danger to the Theosophical Society, but be relegated by us to that common pit of oblivion, in which crawl and hiss, struggling to come to light, all the venomous monsters bred by calumny, envy, hatred, and revenge—most of them the progeny, alas, of those who, once upon a time, took pride in calling themselves, Theosophists(!!) The old truism, that they whom the gods would destroy, they first make mad, is once more vindicated. Calumnies are effective only on the condition that they should not be so readily refuted. It is easy enough to bear false witness against one who is unable to establish an undeniable alibi. It is as easy for a traducer to charge a person with having said or done that or the other, at a date when the accused and the accuser were both in the same country, if not in the same town. The credibility and likelihood of such accusations become, however, rather shaky if the accused party can furnish precise dates—awkward things to deal with—corroborated by numbers of persons to the effect that at the date mentioned he was 10,000 miles away, and did not even hold any correspondence with the accusing party. “One lie must be thatched with another, or truth will soon rain through,” says a proverb. The London Light, always fair to all, was forced to publish—or rather to republish from the Chicago Religio-Phil. Journal—a very strange letter. We may even say two letters in one, as the reader will see for himself. We call it “strange” because it is so transparent in its animus, so very imprudent and so easily refuted that both the writers—intellectual, and hoary with life-experience as they really are—seem to give themselves entirely away for a mere song, for the pleasure, one would almost say, of inflicting an ugly scratch, whether it reaches the person aimed at, or simply produces a commotion among the innocent and the credulous ones who believe all they read. So evident are the motives of this joint production—spite and revenge—that, were we certain that no true theosophist would be thereby affected, we would have never gone out of our way to refute the silly invention. It seems almost undignified to even notice it, but truth had to be shown at all costs. And this is the cutting from the R.-P. J. that was sent to us a few days ago, and referred to above. The reader will please notice the underlined passages. ATTENTION, THEOSOPHISTS! A LITTLE MORE “LIGHT ON THE PATH” FOR YOUR BENEFIT. SIR:—In 1885 appeared a strange little book entitled: Light on the Path: A treatise written for the personal use of those who are ignorant of the Eastern Wisdom, and who desire to enter within its influence. Written down by M.C., Fellow of the Theosophical Society. The author is Mabel Collins, until lately one of the editors of Lucifer. The book is a gem of pure spirituality, and appears to me, as to many others, to symbolize much mystic truth. It has gone through numberless editions, and is used by faithful Theosophists much as orthodox sinners use their prayer-book. This happened mainly [4] because “Light on the Path” was supposed to have been dictated to Mrs. Collins by “Koot Hoomi,” or some other Hindu adept who held the Theosophical Society in the hollow of his masterly hand. I liked the little book so much that I wrote Mrs. Collins a letter, praising it and asking her about its real source. She promptly replied, in her own handwriting, to the effect that “Light on the Path” was inspired or dictated from the source above indicated. This was about four years ago; since which time nothing passed between Mrs. Collins and myself until yesterday, when I unexpectedly received the following letter. I was not surprised at the new light it threw on the pathway of the Theosophical Society, for late developments respecting that singular result of Madame Blavatsky’s now famous hoax left me nothing to wonder at. I cabled Mrs. Collins yesterday for permission to use her letter at my discretion. Her cablegram from London reached me this morning, saying, “Use my letter as you please. Mabel Collins.” So here is the letter. April 18th, 1889. You will remember writing to me to ask me who was the inspirer of “Light on the Path.” If you had not been yourself acquainted with Madame Blavatsky I should despair of making you even understand my conduct. Of course I ought to have answered the letter without showing it to any one else; but at that time I was both studying Madame Blavatsky and studying under her. I knew nothing then of the mysteries of the Theosophical Society, and I was puzzled why you should write to me in such a way. I took the letter to her; the result was that I wrote the answer at her dictation. I did not do this by her orders; I have never been under her orders. But I have done one or two things because she begged and implored me to; and this I did for that reason. So far as I can remember I wrote you that I had received “Light on the Path” from one of the Masters who guide Madame Blavatsky. I wish to ease my conscience now by saying that I wrote this from no knowledge of my own, but merely to please her; and that I now see I was very wrong in doing so. I ought further to state that “Light on the Path” was not to my knowledge inspired by any one; but that I saw it written on the walls of a place I visit spiritually (which is described in the “Blossom and the Fruit”)—there I read it and I wrote it down. I have myself never received proof of the existence of any Master though I believe (as always) that the mahatmic force must exist. Yours faithfully, MABEL COLLINS. Yes, Mabel, the “mahatmic force” does exist. It exists in every great soul like yours. There is no need of a word of mine further. It is Helena P. Blavatsky’s turn to speak next. ELLIOTT COUES. Yes, Elliott Coues, “it is Helena P. Blavatsky’s turn to speak” now; and she will. She begins by declaring that every one of the statements contained in the above double letter is malicious and false—from first to last. It is not her word only she gives for it. She is not popular enough to be believed by the outside public on that alone. But she will furnish dates, as aforesaid, and show the absolute impossibility of this new charge brought against her. These are the accusations, and here are the answers. 1. Dr. Elliott Coues states that Light on the Path “was supposed to have been dictated to Mrs. Collins by ‘Koot-Hoomi or some other Hindu adept’,” etc. Answer. No Theosophist known personally to Mme. Blavatsky—or any one else probably—has ever attributed that little work to “Koot-Hoomi” or any other Hindu Adept. On the contrary, as we are informed by those in a position to know best, and also the immediate friends of Mrs. Mabel Cook-Collins, who saw her almost daily after its publication—its inspiration was always ascribed to quite another person, who was never “a Hindu.” This inspirer, whom “Miss Mabel Collins” described, without naming him, to many of her friends and to Mme. Blavatsky herself, was undeniably recognized by the latter; but, although an old friend, she would certainly never call him her “Master.” Moreover, Dr. E. Coues, the President of the Gnostic Th. Soc., ought to know that the “inspirer” of “Light on the Path” is not the same “great soul” on whom he (Prof. E. Coues) has fathered his No. 5 of the “Biogen Series.” [5] Has the erudite Professor of the Smithsonian Institute connected the said old work with “Koothomi’s” name to “please” H. P. Blavatsky, too; and has she also “begged and implored” him to do so? 2. It is in consequence of the alleged “inspiration” that Prof. Coues wrote, as he himself tells us, his first letter of inquiry to Mabel Collins (Mrs. Cook) FOUR YEARS AGO, “since which time,” he adds, “nothing passed between Mrs. Collins and myself.” Answer. This is a very important admission, and one, that with the object in view (namely, to throw a little additional mud on “his friend,” H. P. Blavatsky) will prove an unfortunate lapsus calami for Dr. Coues. The facts are these. The incriminated party left India after six years of sojourn in it on February 20th, 1884 and sailed for Europe. She remained in France four months, then arrived about August in London, and sailed back to India on November 11th of the same year. She remained in London three of four weeks and then went to Germany, where she had the honour of renewing her acquaintance with Professor Coues. But she never met Miss Mabel Collins at all, till a short time before her departure for India, saw her but a few times and never had even a private interview with her. When she first heard of her, it happened as follows: Mr. Ewen, F.T.S., late of India, had unearthed a story written by Miss M Collins, found it charming, as it really is, and showing it to Col. Olcott, introduced the latter to her. This novel was the Idyll of the White Lotus, which “Miss Mabel Collins,” told the Colonel had been written by her, either in trance or under dictation (the handwriting of the MSS., was not hers, certainly) by some one whom she described to him. This was before Mme. Blavatsky ever set eyes on her; and yet the title page of that work bears to this day the inscription: To the True Author If she knew nothing then (when she wrote Light on the Path) “of the mysteries of the Theosophical Society,” as she states, then she must have forgotten them, since the Idyll, etc., preceded Light on the Path; the more so, as she wrote and finished the former before she had ever set her eyes on “Mme. Blavatsky.” Miss Mabel Collins adds that Light on the Path “was not inspired by anyone.” And here comes an independent witness, Mrs. Passingham, late of Cambridge, who flatly contradicts the statement. “Miss Collins” passed a day in her house in February, 1885, and left early, because, as she said, she had to meet by appointment, her inspirer, the one who dictated to her Light on the Path, at 8 that evening. (Read Mrs. Passingham’s letter, infra.) How does this tally with the statement that she (Mabel Collins) had “never received proof of the existence of any Master” (let alone the Theosophical Masters)? Was the dedication invented, and a Master and “Inspirer” suggested by Mme. B. before the latter had ever seen his amanuensis? For that only she proclaims herself in her dedication, by speaking of the “true author,” who thus must be regarded as some kind of Master, at all events. Moreover, heaps of letters may be produced all written between 1872 and 1884, and signed: the well-known seal of one who became an adept only in 1886. Did Mme. Blavatsky send to “Miss Mabel Collins” this signature, at a time when neither knew of the other’s existence? And now to Light on the Path. Miss Mabel Collins, known in those days to us simply as Mrs. Cook, can have hardly begun it in November 1884; for, three days before Mme. Blavatsky’s departure for India (there are witnesses) she was visited by Miss M. Collins, who showed her a page or two of that which developed later into Light on the Path, and in which the former recognized some very familiar expressions. Thus, that which became the priceless little book, was finished and published in London after Mme. Blavatsky’s departure for India, i.e., in the early part of 1885, as dozens of witnesses are ready to testify (Miss M. Collins’ friends among others). At that time, the accused party was at Adyar, lying for over three months almost on her deathbed. And now, comes the curious part of this new attempt to discredit a person in her way, and a dangerous witness. If she is the sole author of Light on the Path, how comes it that she, ignorant of Sanskrit and having never seen the “Golden Precepts,” could use so many sentences bodily enshrined in that purely Occult work? But here is something still more curious. 5. If Dr. Coues wrote his first letter of enquiry to Mrs. Mabel Cook four years ago, it must have been some time in the middle of 1885. For, Light on the Path was published, as said, early in that year, and his letter to her could not have preceded the publication of the book, while since then, he assures us, “nothing passed” between him and Mrs. Mabel Collins.” But whether late or early in 1885 or 1886, the fact remains the same. Mme. Blavatsky was not in England, and could not be there when Dr. Coues’ letter of enquiry was received by “Miss Mabel Collins.” For Mme. B. was sent back to Europe by her doctors in India, at the end of March 1885 and remained till May 1887 in Italy, Germany and Ostend. No correspondence ever took place between Miss Collins and Mme. Blavatsky; nor did the latter know anything of Light on the Path until it was given to her as the “New Bible of the American Theosophists,” by Mr. Arthur Gebhard, in the summer of 1886. Thus turn it whatever way you like neither (a) could “Miss Mabel Collins” be studying Mme. B. during that period of 21/2 years; nor could she be “studying under her.” How then could the “author” of Light on the Path possibly say that she “took the letter to her” and wrote “the answer at her dictation”?! The gratuitous invention is so painfully palpable that there is really no need to dwell on it any longer. There is but one explanation possible. Miss M. Collins had an astral dream. She found the imaginary scene between Mme. Blavatsky and herself, and heard the latter dictating her letter to Dr. Coues under the walls she visits spiritually—and now repents of it. Untrained psychic faculties contain potentially strange surprises in them; an inordinate hatred and desire of revenge lead some mediums on to dangerous pathways. Thus, why should she repent of that which she has never done, and why, above all, should Dr. Elliott Coues—the flower of chivalry—show such an intense eagerness to proclaim his fair correspondent to the world as the wife of the Biblical Ananias? True, she has done many other things to disprove her own words and placed them on record before the world, these records proving still more damaging to her reputation for truthfulness. Has she also forgotten what she wrote in her work Through the Gates of Gold? This book again was quite unknown to Mme. Blavatsky, who first heard of it from Messrs. Finch and Keightley, who brought it to her in Ostend in March 1887, just after its publication. And this work—so inferior to Light on the Path or the Idyll of the White Lotus, that no devotee would ever think of claiming as its author a “Master”—bears on the page facing the Prologue the following words:— “Once, as I sat alone writing, a mysterious Visitor entered my study unannounced, and stood beside me. I forgot to ask who he was or why he entered so unceremoniously, for he began to tell me of the Gates of Gold. He spoke from knowledge, and from the fire of his speech I caught faith. I have written down his words; but alas, I cannot hope that the fire shall burn as brightly in my writing as in his speech.” The fear was a just one, as one can never write from memory as well as when copying—from walls. The divine fire was expended in Light on the Path and never burned as brightly since. “Before the voice can speak in the presence of the Masters it must have lost its power to wound.” ... “Seek in the heart the source of evil and expunge it.” These are aphorisms as old as the Book of the Golden Precepts, from which they radiated—on the walls—and thence into Light on the Path. We must close with a few more words of emphatic denial. At no time has “Miss Mabel Collins” “studied under Madame Blavatsky.” The latter has always refused to teach her, for good reasons of her own. Mrs. Mabel Cook has sometimes attended the “Blavatsky Lodge” meetings, and had casual conversations on occult matters with her, but has never studied two consecutive days “under her.” Nor did Mme. B. know that Dr. Coues has ever written to Miss Collins till he told of it. In all charity we are determined to view her letter to him as—an enigma. And so must be the learned Professor’s sudden attack upon H. P. Blavatsky, another enigma to the Theosophists and the public in general, though to the attacked party it is quite clear. He speaks of hoax, but does not say what it is. We know of definite hoaxes, but prefer not to mention them at present. We have heard of Hindus committing suicide in order to bring their enemies to grief and lay a curse upon their heads. This joint letter is a moral suicide in its way. For a woman to confess to the world that she has been deliberately deceiving it for years, simply for the pleasure of fathering the cause of the deception upon a supposed enemy, is a psychic riddle in itself. Miss Mabel Collins, while denying the “Mahatmas,” believes, however, “that the Mahatmic force (whatever it may be, apart from the Mahatmas) must exist.” This belief Dr. Coues gravely ratifies, on the authority, we must suppose, of his own “great psychic powers”; and thus we find him assuring “Mabel” that the “Mahatmic force ... exists in every great Soul like yours” (her’s). May all the Heavenly Powers, actual or imaginary, preserve the World from such “Mahatmic force,” if it is this “force” that dictated to Miss Mabel Collins her letter to Dr. Coues, and inspired him to publish it with his comments. And may the poor Theosophical Society be laid into its grave rather than have such representatives of THEOSOPHY! History repeats itself in every age. The world had its century of Hypatias, its century of the Joans of Arc, and that of many other heroines. Our departing age, the XIXth, seems to impress itself on the tablets of the Universal History, as “the Century of the ‘MADAME COULOMB!” ... H. P. BLAVATSKY. –––––––––– A TIMELY WITNESS. The following is a letter published in LIGHT of June the 8th, when that weekly reprinted the above insinuations from the REL.-PHIL. JOURNAL. It is a thoroughly independent evidence which, throwing a new and unexpected light on the calumny, shatters it to atoms. No better proof of the baselessness of the charges could be ever expected. To the Editor of Light SIR,— Àpropos of the letter from Dr. Coues relative to Mabel Collins and Light on the Path, the following incident may be interesting. In the early part of 1885 (I think February) Mrs. Collins visited a mutual friend at Girton, and was by her introduced to me, and spent the afternoon and part of the evening at my house. She expressed a wish to leave early, as she had an “appointment” with “Hilarion,” the author of Light on the Path, at 8 p.m., and did not wish to be absent from her lodgings at Girton at that hour. So I sent her back in my carriage at her express request. I was informed afterwards by my friend that the writing that evening had been very successful, owing she thought to previous harmonious conditions. I may add that Mrs. Collins told me herself that the influence under which she wrote the book in question was that of a person whom she had long known, but had only lately identified as being that of an “Adept.” C. A. PASSINGHAM. Exmouth, Devon, late of Milton,
Cambridge. –––––––– Mrs. Passingham is a lady of high standing, well known to many, and who was till now President of the Cambridge Lodge of the T.S. And now what becomes of the—invention (not to call it by a worse name) that Mme. Blavatsky “begged and implored” Miss Mabel Collins, to father Light on the Path “on one of the Masters who guide Mme. Blavatsky”? The visit of Mrs. Cook (Mabel Collins) to Mrs. Passingham was in February 1885, and Mme. Blavatsky having sailed for India three months before had certainly nothing to do with it. As already shown, the accused party hardly knew “Miss Mabel Collins” in 1884, and, had she known her, prudence alone would have never permitted Mme. B. to ask Miss M.C. to share in such an imposture, just at a time when the Christian College Magazine and Mme. Coulomb were red hot in their conspiracy of denunciation. The “hoax” with which Dr. Coues charges Mme. B. in his letter thus returns home, part and parcel, to roost with the learned President of the Gnostic T.S. of Washington. May it do him good! An American paper, the Washington Post, speaking of a reception given to Dr. Elliott Coues in New York says that: —”The Theosophical Society and some of the most famous and cultivated people in New York will extend him and his wife a series of social courtesies and unite to honour him as a theosophist and a scientist.” No one in America could “honour” too highly a Professor of the Smithsonian Institute as “a Scientist.” But as a Theosophist—Heaven save the mark! The animus and spite shown in his conduct and the want of all gentlemanly, let alone theosophical feeling, are such as would be unhesitatingly repudiated by every Smithsonian Professor. And now we have a few more words to say to a weekly in America. For years the R.-P. Journal assumed the monopoly of denouncing and attacking us in almost every issue, and for years we have ignored it and kept silent. But for once, a month or so ago, we raised a mild protest in Lucifer, simply remarking that our contemporary of Chicago repeated “unverified cackle.” At this, the R.-P. J., feeling very indignant, replies: "The JOURNAL does not ‘repeat unverified cackle,’ and unlike the Tartarian termagant has ‘discretion’ enough not to juggle.” Don’t you “repeat unverified cackle,” dear old Journal? And what do you call the above “Coues-Collins” letter, and, even more, the lying Billingsgate of W. Emmette Coleman? Or, perhaps, you think the name “cackle” too mild and would like to replace it with the term “malicious slander”? So be it. As to your having “discretion enough not to juggle,” no one has ever thought of accusing you of it. But you have constantly charged the same upon the “Tartarian Termagant,” and this without the slightest shadow of real proof. This is neither “religious” nor “philosophical.” But what is distinctly kind and beneficent to Theosophists, though hardly meant to be so, is the gratuitous advertisement of the Esoteric Section, its Rules and Pledge in the R.-P.J. The Editor must accept our best thanks, as his generous advertisement brought us about twenty applications to join the E.S., all dispatched within the week of its publication. –––––––– A curious prophecy was made to me, in 1879, in India, by a mystic who said that every letter in the alphabet had either a beneficent or a maleficent influence on the life and work of every man. Persons whose names began with an initial the sound of which was adverse to some other person had to be avoided by the latter. “What is the letter most adverse to me?” I enquired. “Beware of the letter C,” he replied. “I see three capital C’s shining ominously over your head. You have to beware of them especially for the next ten years and shield your Society from their influence. They are the initials of three persons who will belong to the Theosophical body, only to turn its greatest enemies.” I had forgotten the warning till 1884, when the Coulombs appeared on the stage. Are Dr. Coues and Miss Collins (Cook) preparing to close the list—I wonder? I reprint the following correspondence from Light of June the 8th, omitting my own letter, which would be mere repetition of what is said above, and Mrs. Passingham’s statement as already given: TO THE EDITOR OF “LIGHT” SIR,—In reference to the letters from Professor Coues and Mabel Collins, quoted from the Religio-Philosophical Journal in your issue of the 1st inst., I trust you will permit me to say a few words on the facts in question. I knew Madame Blavatsky intimately during her stay in Europe in 1884, and since her arrival in this country in May, 1887, I have resided in the same house continuously. Further, I have known Mabel Collins intimately from the date of the publication of Light on the Path in the early months of 1885. 1. Before Madame Blavatsky’s departure for India, in November, 1884, she had seen Mabel Collins, at the outside, two or three times, and Light on the Path had only just been begun, and the book was not completed till early in 1885, when Madame Blavatsky was in India, and to my certain knowledge no communication took place between her and Mabel Collins after the departure of the former for India in 1884, until her arrival in England in 1887. Now, since Professor Coues’ letter to Mabel Collins could not have preceded the publication of Light on the Path, it is obvious that Mabel Collins’ reply thereto must fall after the month of March, 1885. How then, I ask, could this reply have been written “at her (Madame Blavatsky’s) dictation,” as asserted by Mabel Collins, seeing that Madame Blavatsky was at the time in India? Such a marvellous discrepancy between statement and fact makes one think: quem deus vult perdere, prius dementat [Google translate: Him whom God wishes to destroy, he first makes mad."] 2. The astounding suggestion of Professor Coues that the authorship of Light on the Path was claimed by Mahatma Koot Hoomi is so ridiculous as to call only for the remark that no well informed person in the Theosophical Society ever heard of it before. 3. As to its real authorship, Mabel Collins constantly and consistently averred that it was “given” to her in the way she states by the assistance of a person whom she has described to many and in whom Colonel Olcott, entirely independently of Madame Blavatsky, recognized a Greek (not a Hindu) Adept whom he had personally known in the body. 4. As to Mabel Collins insinuation that Madame Blavatsky endeavoured to induce her to claim the authorship of Light on the Path for “one of the Masters who guide her (Madame Blavatsky),” it is simply ridiculous. This alone is enough to show how empty is such an insinuation even apart from the fact that, as I have stated above, no communication whatever passed between Madame Blavatsky and Mabel Collins between November 11th, 1884, and April, 1887. 5. As to the fact that Light on the Path was “inspired” by some influence extraneous to Mabel Collins’ own brain, the dedication prefixed to The Idyll of the White Lotus and the second edition of Through the Gates of Gold are ample proof, if the authoress’ veracity is worth anything. BERTRAM KEIGHTLEY. TO THE EDITOR OF “LIGHT” SIR,—In your issue of June 1st appears a copy of a communication from Professor Coues, of Washington, to the Religio-Philosophio Journal of Chicago, drawing attention to a letter from the authoress of Light on the Path respecting the origin of that book. The admissions made in that letter by Miss Collins are naturally of interest to all Theosophists who value the little treatise alluded to, and who have hitherto held the name of its authoress in high esteem. For this latter fact there was great reason, in that she was the authoress not only of Light on the Path, but also of Through the Gates of Gold and The Idyll of the White Lotus, books of inestimable value to those who wished to know themselves from the Theosophic point of view; while a further reason lay in the belief that she was a faithful disciple and fellow-worker of Madame Blavatsky. But in whatever position the avowal in Miss Collins’ letter may place that lady with regard to those who have hitherto looked upon her as a teacher, by its apparent intention of disowning Madame Blavatsky and of throwing discredit upon her explanation of the origin of Light on the Path, it will certainly appear to many that she has most strongly confirmed that explanation, while she has also satisfactorily answered the query which arose in everyone’s mind, “How did the Mahatma give Mabel Collins that marvellous epitome of the mode in which Mahatmic evolution is to be attained?” Referring to Miss Collins’ explanation, it is at once evident that another intelligence besides her own must also have visited the place, “spiritually” or otherwise, where she saw Light on the Path written upon its walls, for someone must have placed the words there; moreover, that intelligence had command over good modern English as well as being possessor of high practical wisdom. We judge, therefore, that Miss Collins was simply the favoured vehicle for the communication of those particular rules of the “Hall of Learning” to the many mortals now needing and hungering for them, and while it is impossible that they could have been written up where she was permitted to observe them, otherwise than by an intelligent Being who had also visited the place, it does not at all follow that he should, or ought to, have made himself or his nature known to her. That would have been creating a basis for a personal intimacy which was not necessary and possibly not advisable. As regards the manner in which one mind may instruct or inform another, on what may be termed the occult plane, we know at present very little, but the phenomena of psychometry and thought-transference may some day, if scientifically studied, be the means of our understanding these things better. Hence Madame Blavatsky’s explanation has intrinsic probability for its support, in addition to the authority she herself possesses in speaking of all such matters. As for the attempts at discredit which Professor Coues makes upon certain occult facts and phenomena, it is difficult to understand how a man who pertinaciously, in public and in private, claims for himself the possession of occult powers, as he has done respecting the visits of his astral body to friends hundreds of miles away, and its recognition by them, can so recklessly and inconsistently throw ridicule and doubt upon occult phenomena testified to by others. As an eminent man of science accustomed to the methods by which scientific truths are discovered, ought not Professor Coues to see that the attested production on his part of what are ordinarily termed “supernatural” phenomena most surely suggest a strong probability that there are higher and more imposing “supernatural” powers than those to which he has at present attained? The projection of one’s astral form and the projection of one’s definite thoughts, for the purpose of giving information or instruction, can only be matters of degree of power, though the difference between them in degree may be great and the respective degrees be characteristic of very distinct types of development. A STUDENT OF “LIGHT ON THE PATH.” I add the following corroborative extracts from a pamphlet issued by W. Q. Judge and widely circulated in America: [6] 1. Madame Blavatsky left England for India in November, 1884, and did not return to England till May 1st, 1887. Light on the Path was published about March, 1885. At the time of Mrs. Collins’ reception of the letter which Dr. Coues wrote her in 1885, Madame Blavatsky was in India. Mrs. Collins could not, therefore, have been “studying and studying under” her, nor could she have “taken the letter” to her, nor have “written the answer at her dictation.” 2. Mr. William Q. Judge was in London in November, 1884, after Madame Blavatsky’s departure, and returned to the States in December. Mrs. Collins was writing Light on the Path at the time of his visit, and he received one of the first copies about April 1st, 1885. . . . . . . . 4. In dedicating The Idyll of the White Lotus to “The true Author, the Inspirer,” Mrs. Collins made the same claim of inspiration as in the first letter to Dr. Coues, though (as will be seen from an extract below from Madame Blavatsky) Madame Blavatsky was ignorant even of the existence of the book until after Mrs. Collins avowed the inspiration to Col. Olcott. 5. The history of Light on the Path was given to Dr. Keightley by Mrs. Collins herself as follows. When Madame Blavatsky was in London in 1884, Mrs. Collins had partly written The Idyll of the White Lotus. This story (she stated to Dr. K.) was due to inspiration from a Being whom she described to Madame Blavatsky. Madame Blavatsky said that, from the description and the tone of the thought, she believed this Being to be an old friend of her own among the Occult Brotherhood—though not “Koot Hoomi or some other Hindu Adept.” Mrs. Collins further stated that, after the completion of the book, this same Being urged her to endeavour to reach a higher state of consciousness, as there was work for her to do. The effort resulted in the production of Light on the Path, written down in the manner which Mrs. Collins describes. –––––––– Extracts from Madame Blavatsky’s letter of May 27th, 1889, to a lady in America: 1. Light on the Path was first published in 1885, and Dr. Coues’ letter to her could not have preceded the publication of the book. I returned to India in November, 1884, and never saw Mabel Collins till the 1st of May, 1887. Therefore it is perfectly impossible that I should have dictated, or even suggested, such a letter as Mabel Collins speaks of.” 2. “Before my return to India in 1884, I saw Mabel Collins barely three or four times. She then showed me the first page or two of the future Light on the Path, wherein I recognized some phrases which were familiar to me. Therefore I the more readily accepted her description of the manner in which they had been given to her. She herself certainly believed that this book was dictated to her by ‘someone’ whose appearance she described, in which statement I am sure I shall be borne out by Mr. Finch, who had the chief share in bringing about the publication of the book.” 3. “I saw the completed work for the first time in my life at Ostend, a few months before I came to London in 1887.” 4. “I emphatically and unreservedly deny Mabel Collins’ vile insinuation that I ever asked her to make any statement regarding Light on the Path at all, let alone any untrue statements.” 5. “The book (Idyll of the White Lotus) was begun long before I first saw her; it was unearthed by Mr. Ewen, and shown to Col. Olcott, who heard all about its inspirer before I even knew of its existence.” –––––––– From the above facts and extracts, it is clear— 1st. That Mrs. Collins claimed an inspirer for The Idyll of the White Lotus before Madame Blavatsky had seen or even known of the book. 2nd. That the suggestion of inspiration in the case of Light on the Path was not made by Madame Blavatsky to Mrs. Collins, but by Mrs. Collins to Madame Blavatsky. 3rd. That at the time Mrs. Collins alleges herself to have been “implored” by Madame Blavatsky to write to Dr. Coues a claim of inspiration, Madame Blavatsky was, and had been for months, 7,000 miles away. 4th. That if the claim to inspiration was false, Mrs. Collins alone was responsible for the falsehood, and 5th. That the falsehood cannot be shifted to another person by a second falsehood even more glaring and palpable. It is not necessary for the undersigned to expand the reflections which instantly arise in any honest and clear mind upon perusal of such a story as the foregoing. The spectacle of a woman spontaneously accusing herself of a falsehood and sanctioning the utmost publicity, not in penitence or atonement, but as a means, coupled with a greater falsehood, to spite and injure a former friend, is of a sadness beyond measure. And yet one can hardly see incongruity in the added spectacle of an officer of a Society grasping at such an occasion, eagerly telegraphing across the ocean for permission to use it as widely as possible to belittle and befoul the Society and its Head, exulting in the probable confusion to the Cause to which he had professed allegiance, and finding “Mahatmic force” in the very person he had just proclaimed a liar! Before these astounding displays of moral callousness and mental shortsightedness, conscience, judgment and taste can but stand appalled. There is, however, one remark which we, as students of Theosophy and intimate friends of Madame Blavatsky, desire to make to all those who are interested in the Wisdom Religion or members of the Theosophical Society. There is no cause for discouragement or alarm. This is not the first time that evil passion has used the arts of detraction and treason to check the progress of the Society and impair the influence of the Founders. Preceding ones have failed. After each attack the Cause has rallied and stridden forward and upward, the enemy’s hopes vanishing like his reputation. Why? Because behind the Society and its friends are the Masters Themselves. Their aid is ever given to those who are earnestly working for the Truth and sustaining the hands of the visible Founders. It will be so in this case. Very soon the animus of the present attack will be understood, its spirit, motives, objects, become apparent, and the very letters which to some seemed at first so damaging will, like the scorpion, die from their own sting. Honour and honesty are not dead among Theosophists nor is perception of motive, or horror of perfidy. WILLIAM Q. JUDGE. ADDENDUM Concerning the actual authorship of the works referred to, and concerning the varied assertions made by the reputed author, the following considerations may have weight. 1. In LUCIFER, Vol. I, No. 1. Mabel Collins in “Comments upon Light on the Path” said that the book has a deep underlying meaning, and he who reads it “is in fact deciphering a profound cipher”; and, p. 9, “The whole of Light on the Path is written in an astral cipher, and can therefore only be deciphered by one who reads astrally.” This is repeated and enforced in Lucifer for November, 1887. 2. Extract from a letter from Mabel Collins dated London, July 17, 1887, and printed in The Path of September, 1887. “To the Editor of the Path—As to Light on the Path, that is a collection of axioms which I found written on the walls of a certain place to which I obtained admittance, and I made notes of them as I saw them. But I see no feasible method of making such explanations to the public therefore at present I propose to place this preface before each of the books.” 3. Through the Gates of Gold, by the same author, is dedicated to an unknown being who, she says, came to her room and told her the story. 4. It is well known to those who are acquainted with Mabel Collins that, previous to the writing of Light on the Path, she had been solely engaged in novel writing and newspaper work. 5. She stated to the undersigned in London in 1888 that she knew nothing about philosophy or the laws of occultism, of Karma or any far-reaching Theosophical doctrine. CONSEQUENTLY, 6. That the books Light on the Path, Idyll of the White Lotus, and Through the Gates of Gold were written, according to her own claim, under the inspiration of some being or beings whom she does not know, and that the best of those contains within itself indisputable evidence that it could not have been written by her unassisted. 7. That even if her charge against Madame Blavatsky was true, she is now claiming to be the author of those books which, in many places and at times when Madame Blavatsky was not with her, she has declared were not her own. 8. It cannot fail to be plain to everyone that the explanation now offered by Prof. Coues and Mabel Collins in regard to these books is only an attempt to make the public believe that during these four years she has been pretending, at the solicitation of Madame Blavatsky, that the book was written by an Adept, whereas in 1887 she published the same explanation in The Path. WILLIAM Q. JUDGE. There are but few words needed in addition to the above. Whatever explanation the Coues-Collins combination may put forward to cover the manifest unveracity of their statements, whether Mabel Collins’ letter to Prof. Coues dates from four years or from one year ago; whether people believe that letter to have been dictated or inspired by H. P. Blavatsky or not;—nothing can alter the fact that the one has publicly proclaimed her own untruthfulness in order to slander a hated enemy, while the other has jumped at the opportunity to gratify his wounded vanity at the cost of breaking the pledge and his word of honour to the Theosophical Society which he took upon joining it. Why has he done it? The motive is plainly shown by a letter received by me from Dr. Coues a few days before the Convention of the American Section T.S. at Chicago. This letter was an ultimatum in which the Professor offered me the choice of the following alternatives: Either to telegraph immediately to the Convention, using all my influence to have him appointed President or “Boss” of the whole T.S. in America, or to see him bust up the T.S. forever. Not being easily intimidated, I replied that he might do his worst. His letter and my reply can be published, if thought proper. Having read both this letter from Dr. Coues and Madame Blavatsky’s reply thereto, I desire to state that the above is a perfectly correct summary of their contents, though as regards Dr. Coues’ letter it is too favourable to him.—BERTRAM KEIGHTLEY.] Therefore the choice lies open to every member of the Esoteric Section. If his confidence and trust in its Head has been shaken, then by all means let him leave. On returning the papers and Instructions he has received his pledge will be cancelled. But all who desire to be taught by H. P. Blavatsky and to remain members of the Esoteric Section must (if in America) communicate at once with Mr. W. Q. Judge, who will inform them of the new organisation which has been adopted for that Section. It may be well to state here, however, that no change of any kind has been or will be made in the terms of the PLEDGE itself, nor will any more onerous restrictions or rules be imposed on members. Everyone can easily see that this attack is simply a repetition of the old lines of the Coulomb-Hodgson business. In fact, the analogy is most striking; but there, the slanderers had the benefit of novelty, while this one is a mere réchauffé at which no intelligent man or woman will do more than shrug their shoulders. Non bis in idem [Google translate: Not the same thing twice]. However that may be, as it is not H. P. Blavatsky that can ever be affected by it, but only those who think that she may be of some use to them, the choice is left entirely in their hands. Fraternally yours, ______________ Notes: 1. This text was published as a separate pamphlet of 16 pages, dated London, June 21, 1889; the type and format are identical with those of the magazine Lucifer. Only a couple of copies of this pamphlet are known to exist, and they are in private hands. The present reprint has been reproduced from one of them.—Compiler.] 2. Everyone has a right to found an “Esoteric Society”—whether he has anything to teach or not—Professor Elliott Coues, as much as Professor Hiram E. Butler. But neither of them has any right to append to the name the words “of the Theosophical Society.” 3. Miscellanies in Prose and Verse, London, 1727, Vol. II, p. 345.—Compiler. 4. The word “mainly” does not sound very complimentary to the author “Mrs. Collins.”––[ED.] 5. “Kuthumi, the true and complete Oeconomy of Human Life, based on the system of Theosophical Ethics,” by Elliott Coues. Noticing it in its issue of July, 1886 [Vol. 1], The Path remarks: “This is a reprint of a little volume, originally issued in 1770, but under the classical pen of Prof. Coues, who has added an introduction and the faultless typography of Estes and Lauriat, the little book is a very different affair from the earlier edition.” Yet, perfect as it may be, what had “Koothoomi” or Kuthumi to do with this “reprint,” we wonder?—[ED.] 6. This pamphlet is entitled: “Light on the Path” and Mabel Collins. It is signed by William Quan Judge and Dr. Archibald Keightley, and contains 8 pages of text.—Compiler. *** H.P. BLAVATSKY ON THE ESOTERIC SECTION "If Coues wrote to you that the 'E.S. must go' he must be a fool. How can he, or you, or anyone make it 'go', so long as there are theosophists who want to study Occultism? Of course it is he who gave Bundy the Rules. I sent them to his wife November last. Besides there is nothing secret in them and almost as much was given out in Lucifer, in the "Sacredness of the Pledge". Even the Document which advised the Esotericists to drop a paper if it would not cease blackguarding us -- was private and confidential but had nothing secret in it. And this too Coues got hold of from a Washington Esotericist by making him believe he belonged to the E.S., and that he was 'perpetual President' of its American Branch. Nobody betrayed, no one was a traitor consciously. Simply his infernal cunning and the innocence of the two members. If I were you, I would certainly drop the R.P.J. unless it promised to persecute us no longer. I have nothing against Bundy but against Coues; and really the R.P.J. did us an excellent advertisement. 19 members in once week applied after this but I refused or rather postponed their admission. There must be a reform in the administration, or I shall have to cease giving any serious Instructions. There's Judge saying that he can do nothing. Well, if he does nothing, then I cannot go on. I bless my stars that I was stopped in time, as I was going to send the 3rd Number ..." H.P. Blavatsky *** THE WORK OF THE "ESOTERIC SECTION OF THE T.S.": TO ALL THE "PLEDGED" THEOSOPHISTS BY H.P. BLAVATSKY THE WORK OF THE "ESOTERIC SECTION OF THE T.S." TO ALL THE "PLEDGED" THEOSOPHISTS. THE Washington Evening Star of June the 22nd, 1889, contains an article full of the most ungentlemanly and false denunciations inspired by the ex-President of the "Gnostic Theosophical Society" (now dischartered), attacking the best Theosophists of America, the Society and the undersigned. Speaking of Occult magnetism the traducer expresses himself as follows: "I want to emphasize the dangers there are in the knowledge of these occult powers and forces without the moral stamina to use that knowledge for good." So far so good. The "Ex-President" here repeats only that, which H.P. Blavatsky -- whom he accuses in print of "tricks, fraud and deviltry"(?) -- insults, scorns and laughs at -- was the first to teach in the T.S. and its literature. But being himself just one of those who lack "moral stamina," he adds to it the following insinuation:- "Take an illustration of what I say, that recent very bad case of the Boston Theosophists (?) so fully exposed by the press. There is a true, real and actual psychic force. It may be used for good or for evil. Any honest theosophical society makes a study of this force and attempts to direct it toward the improvement of mankind. But such a society works quietly and never strolls about the country," etc., etc. Everyone knows that no "Boston Theosophists" have ever been "exposed by the press" neither "fully" nor partially; but only the "Esoteric" humbug of Hiram Butler and his mythical adept "1,000 years old." And it is as well known that of the "Butler" Esoteric clique, not one has ever been a member of the T. S. however much those crows tried to parade in theosophical plumage by cribbing all they could from our books. Therefore, it becomes quite evident that the intention of the ex-President of the defunct gnostic Branch of the T. S. was to maliciously identify and connect theosophists in general with the Butlerites. He does not name Hiram Butler, but, relying upon the public ignorance, insinuates the identity; an action than which none baser or more cunning could be conceived. At the same time it is as evident that those whom he seeks to strike at are the "Esotericists "of the T. S. and the Head of the Section, as he repeatedly calls the "pledged" theosophists Mme "Blavatsky's dupes." Whether any pledged or unpledged theosophists will resent the malicious calumny and insinuation is their own concern. My humble advice is, to show the greatest contempt for an action which dishonours but the perpetrator of such a base attack. Only in view of the term "Esoteric" and "Esotericism" having been so desecrated by the Boston Butlerites; and rendered so ridiculous by the non-existent and mythical "Esoteric Theosophical Society" of America, invented by its "Perpetual President" ("perpetual peacock," rather as neatly rendered by a Californian lady) -- our Esoteric Section had better drop its name. The Council in England has decided to call it the "Arcane" instead of the "Esoteric" Section and we hope the American Council will accede to this. It has the advantage of being a name which has not been dragged in mire and ridicule by charlatans as has the term Esoteric. Hoping this name will be sanctioned by Our President, Col. H. S. Olcott, and readily adopted by the pledged members, -- I remain, fraternally, etc., (Signed) H. P. BLAVATSKY. Head of the Arcane (late Esoteric) Section of the T. S. [Lucifer, July, 1889, pp. 427-428.] *** A FEW ADDRESSES TO MME. BLAVATSKY. (Called forth by the malicious attacks of the T. S.'s enemies.) As the slanders against the Theosophical Society, and the base and entirely unwarranted attacks against our Esoteric Section and its Head, are increasing in America, we publish the following addresses and votes of confidence out of the many assurances of gratitude and loyalty received by Mme. Blavatsky, since a new persecution was started against her. The first one speaks for itself, and is a complete answer to the lies and libels started by an ex-Theosophist (just expelled from the Society by the American Council), namely, that the Esoteric Section is "a new trick," and a "fraud started by H.P.B." We withhold the signatures on the first address, just to shield honourable men from vile attacks. -- [SUB-EDITOR.] To MADAME H, P. BLAVATSKY DEAR MADAME, -- Monday, June 24th, 1889. We, the undersigned, members of the HORUS LODGE of the Esoteric Section of the Theosophical Society, have read the various papers sent to us from time to time, relating to the * * affair, and we unanimously express our contempt for the dishonourable actions of both * * (parties concerned), especially in regard to their breach of the pledges of secrecy and fidelity to the T. S. We beg you to accept our sincere sympathy with you in this trouble, knowing how disheartening it must be to you to have your earnest efforts thus combated by such dishonourable dealing. We have every confidence in you as an occult teacher, and earnestly ask you to continue the E. S. instructions to us at the earliest opportunity. It matters not to us whether the said teaching be the fruits of your own labour, or the instructions of the Mahatmas. We are satisfied to receive what is to us undoubtedly valuable instruction, and some of us, who have been students of so-called Occultism for the last ten years, are satisfied that we have at last got upon the Right Path, through your great and valuable assistance. -- We are, Dear Madame, yours most sincerely and fraternally, (Signed), President's name, followed by those of the Members. The underlined passage proves (1) that Mme. Blavatsky possesses the esoteric knowledge requisite for teaching occult sciences -- from whatever source she has it; -- and (2) that since old Kabalists and Occultists have found that they can learn something from her, as the sentence "we have at last got upon the Right Path through your (her) valuable assistance," plainly shows, -- that the Esoteric Section of the T.S. can hardly be a fraud or a trick. As these epithets, however, are freely bestowed only by one person -- namely an American ex-theosophist now expelled, and that his motives and malicious revengeful spirit are well known, whatever he may write, cause to be written, or say can never influence a true theosophist -- least of all one who is a pledged student of Occultism. Having invented a bogus Esoteric Theosophical Society of America, of which he created himself "Perpetual President," the foundation of a real Esoteric Section of the T.S. interfered of course with his plans -- which, we regret to say, were to fool the credulous crowds of his admirers. Hence, as he had never belonged to the E.S., nor had his mythical Esoteric Society been chartered by the Council at Adyar, it naturally had to fall through when a real Esoteric Section was announced. Hence, again, his exertions to show the real E.S. of the T.S. a hoax, a humbug, and its Head a "fraud" "bent on a new trick." His conduct having been exposed, he now seeks to produce a reaction by resorting to falsehoods and bogus exposures. We pity one once so high and now so fallen (whose name we do not pronounce out of respect for his family, though every theosophist knows him). Let him do the worst he may; his Letters to H.P. Blavatsky, now printed in America, have unveiled him more than he can ever hope to unveil any of those whom he so hates. -- [SUB-EDITOR.] [Lucifer, July, 1889, pp.428-429.] *** H.P. BLAVATSKY ON THE ESOTERIC SECTION "...Mrs. Cook (Miss Mabel Collins)...was expelled from the E.S. of the T.S. for breaking her pledge, for secret and malicious conspiracy and calumny and many other uncanny things. She left the T.S. and abuses it and me ever since....." H.P. Blavatsky *** THE KEY TO THEOSOPHY: EXTRACTS ON THE E.S.T.S. AND ITS MEMBERS
THE KEY TO THEOSOPHY, A CLEAR EXPOSITION, IN THE FORM OF QUESTION AND ANSWER, OF THE ETHICS, SCIENCE, AND PHILOSOPHY FOR THE STUDY OF WHICH THE THEOSOPHICAL SOCIETY HAS BEEN FOUNDED BY H.P. BLAVATSKY. LONDON: THE THEOSOPHICAL PUBLISHING COMPANY, LIMITED, 7, DUKE STREET, ADELPHI, W.C. NEW YORK: W.Q. JUDGE, 21, PARK ROW. *** H.P. BLAVATSKY ON THE ESOTERIC SECTION "...like all other ancient systems, Theosophy is divided into Exoteric and Esoteric Sections .... "The members of the Theosophical Society at large are free to profess whatever religion or philosophy they like, or none if they so prefer, provided they are in sympathy with, and ready to carry out one or more of the three objects of the Association. The Society is a philanthropic and scientific body for the propagation of the idea of brotherhood on practical instead of theoretical lines. The Fellows may be Christians or Mussulmen, Jews or Parsees, Buddhists or Brahmins, Spiritualists or Materialists, it does not matter; but every member must be either a philanthropist, or a scholar, a searcher into Aryan and other old literature, or a psychic student. In short, he has to help, if he can, in the carrying out of at least one of the objects of the programme. Otherwise he has no reason for becoming a 'Fellow' . Such are the majority of the exoteric Society .... "[And what of those who pursue the esoteric study of Theosophy; are they the real Theosophists?] Not necessarily, until they have proven themselves to be such. They have entered the inner group and pledged themselves to carry out, as strictly as they can, the rules of the occult body. This is a difficult undertaking, as the foremost rule of all is the entire renunciation of one's personality --- i.e., a pledged member bas to become a thorough altruist, never to think of himself, and to forget his own vanity and pride in the thought of the good of his fellow-creatures, besides that of his fellow-brothers in the esoteric circle. He has to live, if the esoteric instructions shall profit him, a life of abstinence in everything, of self-denial and strict morality, doing his duty by all men. The few real Theosophists in the T.S. are among these members. This does not imply that outside of the T.S. and the inner circle, there are no Theosophists; for there are, and more than people know of; certainly far more than are found among the lay members of the T.S..... "[Are we to understand that the inner group of the T.S. claims to learn what it does from real initiates or masters of esoteric wisdom?] Not directly. The personal presence of such masters is not required. Suffice it if they give instructions to some of those who have studied under their guidance for years, and devoted their whole lives to their service. Then, in turn, these can give out the knowledge so imparted to others, who had no such opportunity.... "[...I heard that you were bound by pledges?] Only in the Arcane or 'Esoteric' Section. "[...some members after leaving did not regard themselves bound by them. Are they right?] This shows that their idea of honour is an imperfect one. How can they be right? ... ..... We have, strictly speaking, no right to refuse admission to anyone--- especially in the Esoteric Section of the Society, wherein 'he who enters is as one newly born'. But if any member, his sacred pledges on his word of honour and immortal self notwithstanding, chooses to continue, after that 'new birth', with the new man, the vices or defects of his old life, and to indulge in them still in the Society, then, of course, he is more than likely to be asked to resign and withdraw; or, in case of his refusal, to be expelled.... "To begin with, no Fellow in the Society, whether exoteric or esoteric, has a right to force his personal opinions upon another Fellow....As regards the inner section, now called the Esoteric, the following rules have been laid down and adopted, so far back as 1880. "No Fellow shall put to his selfish use any knowledge communicated to him by any member of the first section (now a higher 'degree'); violation of the rule being punished by expulsion." Now, however, before any such knowledge can be imparted, the applicant has to bind himself by a solemn oath not to use it for selfish purposes, nor to reveal anything said except by permission." "[But is a man expelled, or resigning, from the section free to reveal anything he may have learned, or to break any clause of the pledge he has taken?" Certainly not. His expulsion or resignation only relieves him from the obligation of obedience to the teacher, and from that of taking an active part in the work of the Society, but surely not from the sacred pledge of secrecy....To any man or woman with the slightest honourable feeling a pledge of secrecy taken even on one's word or honour, much more to one's Higher Self---the God within---is binding till death. And though he may leave the Section and the Society, no man or woman of honour will think of attacking or injuring a body to which he or she has been so pledged....How can anyone expect to be taught secret knowledge, if he is to be at liberty to free himself from all the obligations he had taken, whenever he pleases? What security, confidence, or trust would ever exist among men, if pledges such as this were to have no really binding force at all? Believe me, the law of retribution (Karma) would very soon overtake one who so broke his pledge, and perhaps as soon as the contempt of every honourable man would, even on this physical plane. As well expressed in the N.Y. "Path" ..., 'A pledge once taken is for ever binding in both the moral and the occult worlds. If we break it once and are punished, that does not justify us in breaking it again, and so long as we do, so long will the mighty lever of the Law (of Karma) react upon us.' (The Path, July, 1889.) .... "But though we do give out to the world as much as is lawful, even in our doctrine more than one important detail is withheld, which those who study the esoteric philosophy and are pledged to silence, are alone entitled to know." H.P. Blavatsky *** H.P. BLAVATSKY ON THE ESOTERIC SECTION "Judge has never pledged himself, never signed anything; for as in the case of Olcott, my confidence in him is sufficient to trust him without any Pledges...." H.P. Blavatsky
H.P.B.'s Drawing Room, 17 Lansdowne Rd. *** THE ESOTERIC SECTION T.S. Resorganization of the Section in America. 1! In future the Esoteric Section in America will be divided into groups each consisting of three or more members. 2! Each each group shall have a President, who will receive the Instructions for the members of the group and transmit them to each member. 3! The President of each group shall, in accordance with the instructions conveyed to him by Mr. Judge, adopt such measures as shall ensure the safe-keeping of the Instructions in the hand of the members of the groups and the due preservation of the secrecy thereof. 4! Members of the groups must repeat the Pledge of the Section in the presence of their President and of each other. 5! The Rules for the formation and conduct of groups will be settled by Mr. Judge subject to my approval. 6! It must be distinctly understood that the formation of groups throughout the Section is compulsory, excepting in the case of those members who are too widely scattered to form such groups and who will, therefore, be formed into a single 'correspondence' group under the direction of Mr. Judge. The members of this 'correspondence' group must take the first available opportunity of enrolling themselves in some regular group and conforming to its regulations. 7! The next series of Instructions will be issued shortly, but they will only be sent to those members of the E.S. who shall have duly conformed with this reorganization. Hence all members who desire to receive further Instruction are required to conform without delay with these regulations. Those who are unwilling to do so will send in their resignations accompanied by the Instructions and other papers of the Section to Mr. Judge. 8! In case of any change of address notice must be given at once to the Head of the Section and to Mr. Judge. 9! The present Council of the Section in America, consisting of seven members is hereby confirmed and its members are required to assist in the reorganization of the Section into groups. Mr. A.B. Griggs is hereby appointed to take Mr. Bridge's place on the Council at Mr. Bridge's request. H.P. Blavatsky *** PRIVATE AND CONFIDENTIAL. THE ESOTERIC SECTION T. S. REORGANIZATION OF THE SECTION IN AMERICA. 1. In future the Esoteric Section in America will be divided into groups, each consisting of three or more members. 2. Each such group shall have a President, who will receive the Instructions for the members of the group and transmit them to each member. 3. The President of each group shall, in accordance with the instructions conveyed to him by Mr. Judge, adopt such measures as shall ensure the safekeeping of the Instructions in the hands of the members of the groups and the due preservation of the secrecy thereof. 4. Members of the groups must repeat the Pledge of the Section in the presence of their President and of each other. 5. The Rules for the formation and conduct of groups will be settled by Mr. Judge, subject to my approval. 6. It must be distinctly understood that the formation of groups throughout the Section is compulsory, excepting in the case of those members who are too widely scattered to form such groups, and who will, therefore, be formed into a single "correspondence" group under the direction of Mr. Judge. The members of this "correspondence" group must take the first available opportunity of enrolling themselves in some regular group and conforming to its regulations. 7. The next series of Instructions will be issued shortly, but they will only be sent to those members of the E. S. who shall have duly conformed with this reorganization. Hence all members who desire to receive further Instructions are required to conform without delay with these regulations Those who are unwilling to do so will send in their resignations, accompanied by the Instructions and other papers of the Section, to Mr. Judge. 8. In case of any change of address. notice must be given at once to the Head of tile Section and to Mr. Judge. 9. The present Council of the Section in America, consisting of seven members, is hereby confirmed, and its members are required to assist in the reorganization of the Section into groups. Mr. A. B. Griggs is hereby appointed to take Mr. Bridge's place on the Council at Mr. Bridge's request. H. P. BLAVATSKY. [A copy. WILLIAM Q. JUDGE, Secretary.] *** MEMORANDUM AND RULES. The Council in America is: MRS. J. CAMPBELL VER-PLANCK. DR. J. D. BUCK, 124W. 7th St., Cincinnati, O. MR. A. B. GRIGGS, Young's Hotel. Boston, Mass. DR. M. J. GAHAN, Grand Island, Nebr. DR. J. H. SALISBURY, 9 W. 29th, St., N. Y. City. DR. ALLEN GRIFFITHS, 13 Mason St., San Francisco, Calif. WILLIAM Q. JUDGE, Box 2659. N. Y. P.O., N. Y. 1. All applications for membership which come through a Councillor must bear the latter's endorsement. 2. All documents of the Section should be kept in a secure place, plainly marked to be returned to the Secretary in case of death or loss. 3. All communications relative to the Section must be marked "private," and should not be enclosed with other matter, nor contain any references to business or other affairs. 4. Immediately upon change of address, members must notify the Head of the Section direct. Her address is: 17 Landsdowne Road, Holland Park, W., London, England. The Secretary should also be notified. All other communications must be made through the Secretary. 5. Although members have the right to address queries to the Head of the Section, it is expected that they will not hurriedly do so, but exhaust all means of their own first. And individual replies must not always be expected, as the answer may be incorporated in the next Instructions. 6. For convenience, it is requested that all questions shall be written upon paper of uniform size -- say letter sheets, -- on one side, and in black ink. As we are all extremely busy, the practice of hap-hazard writing and in pencil or pale ink makes this request necessary. 7. The groups referred to in the order are not for practical occultism, but for mutual study of the Instructions and help in Theosophic life. Application for charter for a group must be signed by those applying and be sent to the Secretary with the endorsement of the nearest Councillor thereupon. Such groups will be constituted as Lodges of the Section, with distinctive appellations, and their existence is not to be lightly disclosed. The President of each group will have charge of, and be responsible for, the original Instructions, which are always to be open to the members, who may copy the same. When groups meet for study, no other matters whatever are to be discussed; and particularly gossip or discussion of other people must be avoided: and while awaiting arrival of members no irrelevant talking is to be indulged in. This must be strictly observed. Members who are to be included in the "correspondence" group will be notified by the Secretary. Further regulations may be made as occasion requires. Dated NEW YORK, September 21, 1889. *** PRELIMINARY EXPLANATIONS TO NO. III OF THE INSTRUCTIONS BY H.P.B. Preliminary Explanations to No. III of the Instructions Preliminary Explanations was written and issued by H.P.B. in October 1889 as a separate 12-page pamphlet. I have seen a copy of this original edition but was not allowed to reproduce the original for this present compilation. In the April 1891 edition of H.P.B.'s Esoteric Instructions, the Preliminary Explanations material was abridged and added as an introduction to E.S. Instructions No. III. See pp. 411-425 of the present compilation for this abridged 1891 version. (Note: The original 1889-1890 edition of E.8. Instructions No. III did not include the Preliminary Explanations text.) See pp. 311, 319 and 411 of the present compilation for more information about this April 1891 abridged reprint. Also compare notes about the Preliminary Explanations in H.P.B's Collected Writings, Volume XII, pp. 499-50] and 581. The note on p. 581 was added to E.S. Instructions III when it was reprinted for Judge's Esoteric School after the Judge-Besant controversy of 1894- 1895. A transcription of the unabridged version of Preliminary Explanations can be found in H.P.B's Collected Writings, Volume XII, pp. 581-599. Notice at the end of Preliminary Explanations (p. 599), H.P.B. writes to her E.S. students: "[E.S. Instructions] No. III is ready, and being multiplied: it will be sent very shortly." -------------------------
*** TO THE MEMBERS OF THE ESOTERIC SECTION T.S. BY J.D. BUCK (FACSIMILE OF OCTOBER 1889 ORIGINAL) To the Members of the ESOTERIC SECTION, T.S. DEAR BROTHERS AND SISTERS:- Permit a brother who has been for many years an humble seeker of the Perfect Way, and who tries to serve the Perfect Law, to commune with you. He seeks not to instruct you, for that is the prerogative of your Hither Self. Possibly he may help to clear away some of the rubbish that hinders your feet and clogs your pathway. If he can do this even but little, he will thereby serve the Perfect Law. In the Esoteric Section we are to not only learn the things that are, but we are to become the thing that fails not. We are given an opportunity to learn, to work, and to become. All real progress is a symmetrical unfolding from within, accompanied by an adjustment without. Curiosity is inseparable from bewilderment, and leads inevitably to distrust and to discouragement, and finally to disgust and despair. Even desire for knowledge and personal progress, so commendable in the ordinary and lower planes of life, will not do here, for the reason that it will lead you to expect great things of your teacher, whereas you should be doing those very things yourself. This error is far more fatal than at first appears, for it leads to criticism of the teacher, and often to distrust and finally to disaster. Take what comes, and see how much can be made of it. It is impossible that every member should understand and assimilate at once all the teaching. It is all there, but each must take what he can see and hold, and the measure of each for a day is just so much as he can apply and use, -- no more. If he fail to use, the measure is clogged, and, by an occult and just law, the supply ceases. All this concerns your own personality and progress. If you will analyze it carefully, you will see that progress lies only away from personality. There is not one law for you and another for the Teacher. All are under the same law. She, like you, must impart as she has received; measure for measure; law for law. "I did not so receive it, neither can I so impart it," is the law of the "Widow's Son" always. Those willing and anxious to be our "enemies on the other side of the river" have fiercely assailed our teacher. They see only her personality, but they feel blindly the truth that blinds and binds where it cannot liberate and enlighten. They think that by bringing her into discredit and disgrace they will prevent the truth from appearing. They are unaware of their own motive because blinded by self-interest. If you touch their purse or their profits, or the creed or scheme under which they work, they hang their banners on the outer wall, and the sound of war is heard in their streets. Try to imagine one the center of an angry mob bent on his destruction. They are deaf to every appeal; they drown his voice by their cries of vengeance, -- human beings, yet tigers, thirsting for blood. Imagine a human being thus at bay: his soul like a mirror; a focus for every surging wave of passion and every impulse of murder. "Away With him!" "Crucify him!" "Kill him!" Read the story of Hypatia, torn limb from limb by howling demons in the garb of priests, stifling humanity, and profaning at every breath the name of Christ. For fourteen years H. P. Blavatsky, a nervous, sensitive woman, has been the center toward which have poured from every direction these waves of hatred, of misrepresentation, of slander, and of ridicule. From churchman and scientist hatred and ridicule alike, and now from spiritualists the most unreasoning blind hatred from any. Have any of these answered her arguments or disproved her propositions? No, they have simply abused her. The pledge of the Esoteric Section is not to her: it is to and by your Higher Self. Allegiance to Truth and thy Higher Self. Look at her own record, and at the work she has done. Without variableness or shadow of turning she has held to her one purpose. No abuse or ridicule or self interest, neither fear nor favor, has swerved her one iota from her mission. She has held her banner high till every nation and half the "civilized" world have been compelled to listen. And now, my Brother, my Sister, WHAT SEEK YE? If thou hast an ear for slander and abuse, for low blackguarding and ridicule, thou mayest surfeit thyself till thou turnest like a dog from its vomit, and the name of H. P. Blavatsky will furnish among the like-minded both the text and the commentary. Of charges and accusations, and of personal opinions, reviews, and gossip there is no end. Of proof and fact, nothing. Annie Besant, one of the noblest and most deservedly popular women in England, read the Hodgson Report to see the worst that could be said of H. P. B., and went the next day quietly and joined the T. S. Judge H. P. B. by herself and by her work; and judge her enemies by themselves and by their own work, if judge ye must, and if ye are wise. Justice will not be at fault. Admit, for the sake of the argument, all her worst enemies have ever said of her, and I would rather it were true of myself than to have been the author of Coleman's letters. Prove to me that she, like Saturn, devours her own children as soon as they are born, and it cannot have the least effect on any truth she has given out. Why these references to H. P. B.? Surely not for her sake, but for thine own, my Brother. If distrust linger yet in thy soul; if thou hast an ear for slander against her, she cannot be thy teacher, not even if she wills. Thou Wilt only be her criticizer, and at thy first disappointment turn against her and repudiate her teachings. Have faith in Truth and in thine own soul, and H. P. B. will never disappoint thee. Take whatever thou findest good and true and beneficent, and let all else remain. Whether her personality be good or bad need not concern thee. If thou seek the Masters, and they approve the messenger, what folly for thee to criticize and condemn her. If thou believest not that she is their messenger, of what folly art thou guilty to look for messages through her from them. It will be well for us of the E. S. to settle, once for all, our relation to our Teacher, utterly regardless of what others may think or say, and this for our own sake, not for hers. Her individuality is utterly indifferent to either praise or blame. Her personality is that of a sensitive, nervous woman. The first is Divine: the second human. The first is beyond the reach of the mob; the second is as bruised flesh thrown to dogs, and like dogs may her enemies rend it in pieces. If you seek her knowledge and power, learn by her example. She is true to Truth, and will be true to thee so long as thou art true to thy Higher Self. I care not what others may think. or say, or do. As for me and my house, we will seek the Perfect Way and serve the Perfect Law. ----------- Since the above was written a member of the Esoteric Section, and one honored as a member of the Council, has resigned therefrom, as was certainly his privilege. In the face of the recent venomous attacks on H. P. B., designed as the most certain and speedy way of bringing the whole Theosophical movement into disgrace and ridicule, our Brother sees but one danger to the T. S., viz: that professed Theosophists should think of her too highly. When our enemies are concerned lest they be unable to paint H. P. B. black enough to suit their personal ends, and our professed friends are concerned lest the admirers of H. P. B. shall place her in too high regard, it must seem to lookers-on that both foes and friends are working toward the same end. If the shadows are sufficiently darkened and the high-lights sufficiently toned down, the blackness of darkness may be supposed to reign triumphant.
Everyone in the T. S. must be at liberty to measure his own regard for H. P. B. in his own way. Those who, like Mr. Judge, appreciate her labors and work with her intelligently and faithfully for the plainly-declared objects of the T. S. without quibbling over personalities, have often been accused of worshipping H. P. B. Such have been called "sucking doves," and "dogs with the Blavatsky collar around their necks." These are supposed to be unanswerable "arguments" against Theosophy, and they seem to work effectually with many timid souls both in and out of the T. S. The pioneers in the world's great religions have never yet been either blackguarded or bullied out of their convictions, or been restrained from the work they felt called upon to do by such "arguments." For one, I know what it is to worship Truth. If any fail to distinguish between the worship of Truth and straightforward loyalty to its best advocates, and the worship of those advocates to the forgetting of Truth, that is their concern, not mine: The soldier who in the heat of battle in the enemy's country gives comfort to the enemy through fear that his general will be placed too high, cannot be distinguished from the enemy; for to cripple the general is to strengthen the foe. Current events conclusively prove that they are few indeed who can see beyond persons to principles, or who can distinguish truth from opinion. Already one-half the "fighting force" of the T. S. has been frittered away by these personalities, and the common enemy points with scorn and contempt to these things as evidence of how these Brothers love one another. This seems to be the burden of Karma that the Society must bear. By all means, my Brothers, my Sisters, let us measure our regard for H. P. Blavatsky to the last poor scruple, with the distinct understanding that the one unpardonable sin is to err on the side of generosity! Better a thousand times join her detractors and defamers than to give her one scruple more than in our opinion she deserves! It is ever thus that the enemy would draw our fire and lead us into ambush. These are but the "trials of chelas." How many will "stand in the great day"? The "Theosophical Society" is not Theosophy. Count the hard labor, the trials of disease and poverty, the slanders, hatred, and abuse borne unflinchingly by H. P. Blavatsky for the past fourteen years; count her written works, Isis Unveiled, The Secret Doctrine, The Key to Theosophy, Lucifer, The Theosophist, articles in The Path and the French journals, to say nothing of thousands of letters to inquirers; count her efforts in the E.S. to give to any who desire more definite data of still deeper truth; look at this one woman standing fearlessly the focus of the hatred and detraction of half a world of stonyhearted materialists and bigots, and be very careful that in estimating her work we do not err as does the vulgar crowd in accepting the verdict of "society," or as her enemies do who slander and abuse her. It is better to be generous than, by raising an unreal issue of "no popery," to do injustice. Neither let a false "independence" cause us to decry her supremacy in her own field, while at the same time we are accepting from her open hands the fire of Truth, the Light that leads us to the immortal. Those who take the course of opposing a fancied Blavatsky autocracy have the liberty of continuing therein, but there are rocks and shoals in the way and they have no chart to guide them. We are preparing now for grander deeds in a future cycle. Let us make no mistake. Let us not shut the door just opened, but, sinking all personalities, proceed with the glorious work but now begun. "H. P. B." is ready and waiting for us to go on with the Section. HOW LONG SHALL SHE WAIT? J.D. Buck October 17, 1889. *** Letter of H.P. Blavatsky dated Oct. 23, 1889
London Oct. 23, 1889 He or she, who believes that under any circumstances whatever, provocations, gossips, slander or anything devised by the enemy, H.P.B. will ever dream even of going against W.Q.J. -- does not know H.P.B. -- even if he or she does know H.P. Blavatsky, or thinks he knows her. The idea is absurd & preposterous. If W.Q.J. get riled under any provocation -- for more than 5 minutes by the city clock, then he is a flapdoodle. H.P.B. would give 7 dozens of Bridges, 77 dozens of Noyeses & the whole esoteric brood in the U.S.A. for one W.Q.J. who is part of herself since several aeons. Those having ears will hear, those who are deaf & blind, let them provide themselves with false ears and glass eyes, or -- vanish away.
The Esoteric Section and its life in the U.S.A. depends on W.Q.J. remaining its agent & what he is now. The day W.Q.J. resigns, H.P.B. will be virtually dead for the Americans. W.Q.J. is the Antaskarana between the two Manas(es) the American thought & the Indian -- or rather the trans-Himalayan Esoteric Knowledge. DIXI H.P.B.
PS. W.Q.J. had better show, & impress this on the mind of all those whom it may concern. (H.P.B.) *** H.P. BLAVATSKY ON THE ESOTERIC SECTION "Having read your manifesto [dated Oct. 9, 1889 addressed to W.Q. Judge] herewith attached, permit me, before we part on the Esoteric field, you having placed yourself outside, and I, remaining within, to give you my impressions thereon. I must beg you to TRY to believe me when I say that they are expressed by one who, whatever you may say and do, knowing your inner nature better than you do yourself, has, and will go on having, the most sincerely fraternal and sympathetic feelings for you. To that Inner Mr. Bridge I say: 'I have the greatest esteem for your sincerity.' To the personal Mr. Bridge I proclaim:--- "'Beware, you have the PLEDGE-FEVER; but have no idea you have it.' You think all the feelings expressed in this manifesto are your own? One day you will find out that they were most insidiously grafted on your sensitive nature by the greatest enemies of Theosophy, of the T.S., and of my insignificant personality .... "'The hero-worship paid her' (H.P.B., or rather its idea, has originated with Dr. Elliot Coues, and has been canvassed vigorously by that person in the U.S.A ....Nor could any member of the Theosophical Society revolt [more] in his heart against 'hero-worship' than H.P.B. would on the day that she would find it in the heart of any Theosophist; which, so far, she has not .... "H.P.B. is not, nor ever was, the 'Theosophical Society'. But she is beyond doubt or cavil, the head of the E.S. of the T.S.; and if she drops it in the U.S.A. (she will never do so in England or India) then the Esoteric Section in that country would go with her. Only, carrying out the orders of the MASTER and MASTERS she is forced to go on even in the U.S. with the Esoteric teachings so long as there is one Esotericist FAITHFUL to his PLEDGE. And believe me dear Mr. Bridge, if 200 members were to follow your example and drop out of the E.S. a week later there would be 400 to replace them. For Truth must prevail, and there are as many earnest Esotericists, loyal to their Pledge to their Higher Self, and faithful to the Masters to death, who will therefore, do what any may, remain true to their old Teacher----the humble servant of the said MASTERS.". "...It is evident from your quotation of a paragraph in Olcott's editorial that he proclaims his most unqualified and unequivocal loyalty to, and recognition of, the MASTERS. And as you quote it with approbation, you evidently share this belief, so far at least, as to recognize in Them the real founders of the T.S. And if you do, what position do you take up with regard to their two humble servants? If you shout against Hero-Worship in my case, surely in justice you must do the same against Olcott in India, as he is a thousand times more reverenced and beloved in India than I ever was by anyone in the U.S.A. that I know of! One thing of two you have to choose. Either it is the Masters, or we two, who have founded the T.S. If the former, would They have chosen unworthy vehicles and Agents for the Exoteric work and the handing on of their precious heirloom of Wisdom and Science to Humanity? And if the latter, then the Theosophical Society is H.P.B. on the Esoteric plane, and H.S. Olcott and W.Q . Judge on the Exoteric plane. Thus you are condemned out of your own mouth to hold fast to your first proposition. And if you do, then it is your right duty to make the burden which presses on, already too heavily, the shoulders of the undersigned lighter, instead of heavier, by playing into the hands of such cruel, unscrupulous, and vindictive enemies of Theosophy as E.C. and M.C. "Think well, before you substitute for what you imagine to be 'Hero-Worship' the worship of SELF or personal prejudices, as embodied in your manifesto. Meanwhile, let us part for the present, Ever your Friend, "W.Q. Judge will put and lock in a safe the certificate of John Ransom Bridge, with the written remark 'resigned'. After such manifesto it is evident he cannot and shall not remain in the Esoteric Section. But this does not prevent, so far, his being an honest though a delirious man. Please notify Griggs. H.P.B. Letter dated late Oct. 1889 to John Ransom Bridge *** H.P. BLAVATSKY ON THE ESOTERIC SECTION "Bridge? Let him go to the devil & Noyes along with him, if he believes [1] in himself so much. My answer to his printed manifesto the copy of which I sent you will show you that I tell him plainly that it is all Pledge Fever & personality on his part.---Self-worship combating hero- worship for somebody else. He is an honest & sincere man, however, and I repeat so again. But he cannot believe in M.C.' s guilt & Baxter is behind his back. What do I mean by your playing into Lanes and Coues' hands? What I say. Coues will give half his wife's fortune to crush you, myself & Society. He tries to set us two at logger heads as Mrs. Ver Plank truly remarks. Let us defeat them (for Lane is Coues' creature) by remaining as united as the five fingers on one hand ...." H.P. Blavatsky _______________ Notes: 1. Following this, on the top of the second page of the second sheet of H.P.B.'s letter, written upside down, is the following:] "Master's last letter made me very miserable & I am hardly getting over it. Damn, my weakness for the fools!" *** H.P. BLAVATSKY ON THE ESOTERIC SECTION "In answer to your letter I can only say as follows: if W.Q. Judge, the man who has done most for Theosophy in America, who has worked most unselfishly in your country and has ever done the biddings of Master the best be knew how, is left alone in his righteous law-suit ...and if the Aryan Society in general and its Esotericists especially leave him alone, without their unanimous moral support, which is much more than their money, then I say, let them go! They are NO true Theosophists, because they care nothing for their honour, the honour and fair name of their Society. And if such a thing should happen and Judge were left to fight his battle alone, then shall I bid all of them an eternal good-bye. I swear on MASTER'S holy name to shake off the dust of my feet from every one of them. I will break every connection with the United States, put an end to the Esoteric Instructions, and have nothing more to do with the American Esotericists. This you may show and read to all and each of them. If I do not send a general printed circular to this effect it is only because I cannot believe that such a thing should happen! I am unable to believe that at the hour of trouble and supreme fight with the enemies for the honour of the T.S., any true Theosophist should hesitate for one moment to back W.Q.J. publicly and lodge in his or her protest. Let them read Master's letter in the Preliminary to Instructions No. III. All that which I said about W.Q.J. was from His words in His letter to me. And if, having refreshed their memories, they still persist in dodging the responsibility, ... then I ask you as a Councillor to bid them good-bye from me. I will have nothing more to do with them....Union is force, but a single soldier in a field is no warriors. I ask no one to help or defend me. But Judge's case is different and more difficult of proof or disproof...... B.P. Blavatsky *** H.P. BLAVATSKY ON THE ESOTERIC SECTION "And now we have here 9 Lodges, 2 Esoteric Lodges the 'Horus' at Bradford and the ---- here, Blavatsky Theo. Soc....." H.P. Blavatsky *** To the Members of the E. S. of the T. S. [This short letter addressed to H.P.B.'s Esoteric students has never been reprinted since it was first issued privately in 1889.] It having just come to my notice that a letter of mine, calling you Theosophists at large for subscriptions and donations to "Lucifer" (a reprint from the Journal) was sent appended to my No. III of Preliminary Explanations to the Members of the E.S., I take this opportunity to state as follows:- It was done without my knowledge, and it was contrary to my distinct order never to connect the Esoteric with the Exoteric work, most of all anything connected with the financial business. I ask, therefore, all the Members of the E.S. who have received the two documents together, to disconnect them absolutely, bearing especially in mind that such appeals for funds have not, nor can they have, any relation -- direct or indirect -- to the pledge taken. I am extremely sorry and vexed that such a thing should have happened, as there may be Esotericists who will fancy that I made the "Lucifer" appeal with an eye to the pledged fellows. Let these know once for all, that NEVER, under any circumstances whatever, would I desecrate the sacred science by connecting it with money matters. Yours fraternally, 1st November, 1889 *** FIRST SERIES. "To the Esotericists .... Read the "Voice" [The Voice of the Silence], I say. It was written for, and dedicated to you, by Masters' special orders. Therein you will find all your Inquiries anticipated and answered...." H.P.B. Letter dated Nov. 29, 1889 to all members or the E.S.T.S. " ... the real Christ ... is the Vach, the 'mystical Voice'...... Master K.H. The Mahatma Letters, p. 339. *** Strictly Private and Confidential. The following has been received by me, with orders to send a copy to all members of the Section. WILLIAM Q. JUDGE,
17 LANSDOWNE ROAD, TO THE ESOTERICISTS: As one sees the blemishes of his face by looking in a mirror, so has the mere holding up to you of the shining image of the true and advanced Esotericists revealed to the earnest among you your own imperfections. The disclosure is so impressive that some of the best of the members of the E. S. have, with undue precipitancy, wanted to sever their connection and leap out of the "path." They knew not that if among them there was one who embodied in himself the ideal depicted it would be my duty to relinquish the Teacher's chair to him. For it would be the extreme of audacity in me to claim the possession of so many virtues. That the Masters do, in proportion to their respective temperaments, at stages of Bodhisattvic development possess such Paramitas, constitutes their right to our reverence as our Teachers. It should be the aim of each and all of us to strive with all the intensity of our natures to follow and imitate them. Take back your resignations, then, you sincere ones, who, dazzled by the ideal held up to you in the Master's letter, and stung by your sense of imperfection, have adopted the wrong expedient of retiring. This is the reverse of bravery. Try to realize that progress is made step by step, and each step gained by heroic effort. Withdrawal means despair or timidity, "No Arhan, O Lanoo, becomes one in that birth when for the first the Soul begins to long for final liberation." (Voice of the Silence, p. 39.) Read those words and remember them. "And if he falls, e'en then he does not fall in vain; the enemies he slew in the last battle will not return to life in the next birth that will be his." (Id., p. 40. ) Conquered passions, like slain tigers, can no longer turn and rend you. Be hopeful, then, not despairing. With each morning's awakening try to live through the day in harmony with the Higher Self. "TRY" is the battle-cry taught by the Teachers to each pupil. Naught else is expected of you. One who does his best does all that can be asked. There is a moment when even a Buddha ceases to be a sinning mortal and takes his first step toward Buddhahood. So, then, to answer plain questions put to me in several letters by frightened Esotericists, I say that probably though not one of you may attain in this birth to this full ideal (of Buddhahood), yet each of you may begin to tread the "Aryasanga Marga." Afraid of Paramitas, are you? A man may be patient, kind and conscientious, without becoming at once a King Harischandra. "The sixteen Paramitas are not for priests and yogis alone," as said, but stand for models for all to strive after; and neither priest nor yogi, chela nor Mahatma, ever attained all, at once. Again, the idea that sinners and saints are expected to enter the Path is emphatically stated in The Voice of the Silence, p. 40, where it is said that "not one recruit can ever be refused the right to enter on the path that leads toward the field of battle." Read the "Voice," I say. It was written for, and dedicated to you, by Masters' special orders. Therein you will find all your inquiries anticipated and answered. Yours fraternally, H. P. B. NOTE.-Paramitas are the transcendental virtues. -- W.Q.J. *** E.S.T.S. Instructions No. III was issued by H.P.B. in December 1889-January 1890. I have examined a copy of the original 1889-1890 mimeographed edition but it was incomplete with the first half of the text missing. I have also not been able to discover a copy of the 1890 edition of this Instruction printed by the Aryan Press. In the present compilation I have reproduced the April 1891 H.P.B. Press edition; see pp. 425-468 beginning with the text under the heading "A Word Concerning the Earlier Instructions." Compare corresponding text in H.P.B.'s Collected Writings, Vol. XII. pp. 599-641. The original mimeographed 1889-1890 edition of E.S.T.S. Instructions No. III did not include the Preliminary Explanations text. See p. 185 of the present compilation for more information on Preliminary Explanations. *** Colonel Henry S. Olcott and the Esoteric Section H. P. Blavatsky, ere Colonel Olcott left England, handed to him the following paper: Theosophical Society, Esoteric Section, I hereby appoint Colonel H. S. Olcott my confidential agent and sole official representative of the Esoteric Section for Asiatic countries. All correspondence relative to admission into, and resignation from, the Section shall be referred to him, and all Instructions transmitted by him, and his decision is to be taken and accepted as given by myself. Such correspondence to be invariably marked "Private" on the envelope. (Signed) H. P. BLAVATSKY. The members of the Esoteric Section in London and the surrounding district have formed themselves into a Lodge, for the purpose, among other things, of stimulating Theosophical activity and organizing members of the Society into active groups of workers. It is hoped that, in this way, they may become useful to the Society at large, No member need apply for admission into the E. S. unless he is prepared to adopt in full the three objects of the T. S. and to become practically an earnest worker for Theosophy. [Lucifer, January, 1890, p. 437.] ***
The Dzyan Esoteric Section Whereas Brother Francisco Montoliu having made known to us his desire to hold a Lodge of the Dzyan (Esoteric) Section of the Theosophical Society for the cultivation of the Universal Science, in the hope thereby the more to [illegible] to, and promote the happiness of our Brethren, and to bind Mankind together by indissoluble links of Brotherhood, Friendship, Peace and Harmony. And Whereas our Lodge having taken this into consideration and found it concordant with our system of Universal Knowledge, We, with the consent of the "Inner Lodge," do hereby grant unto the said Brother Francisco Montoliu our Charter of Constitution to be held with and attached to the Warrant of the Lodge M.H. (E) to be known as the PESH-HUN Lodge of the 2.3: of the T.S. With full power to hold Lodges of the Dzyan (Esoteric) Section of the Theosophical Society at Madrid (or [illegible] in Spain, to meet at any place they may choose from time to time, with such privileges as by right belong to the Inner Section or Lodge of the Theosophical Society. Subject, nevertheless to the Laws and Ordinances of the Inner Lodge of the Dzyan (Esoteric) Section, already made or to be enacted. GIVEN AT LONDON UNDER OUR HAND AND SEAL THIS 5th day of March, 1890. Signed: H.P. Blavatsky changed for new Charter July 9, 1893. A.B. *** Letter from H.P. Blavatsky to W.Q. Judge Undated but probably written around March 7, 1890 W.Q.J. is asked to have the following alterations & additions made on the E.S. Charters. (1) ---------- Whereas Brothers of the E.S. (give name of locality) having made known to us their (change from his) 9th line, last word, Brothers ---------- Explanation for W.Q.J. The "Inner Lodge" of the Dzyan is the name by which the Master's Lodge in the inner Lamasery is known. All the adepts, chelas etc. in that part of the country are known among Lamas as Dzyan-pas. The "we" does not refer to me but to myself & staff. -- Secretary chosen by Council -- besides which, you W.Q.J. as the Chief & only agent of the "Dzyan" in America have to add your signature under mine on each Charter. The Charters may be prolix & high faluting -- perhaps, but they were written out by High Masons those of the Horus Lodge & Rosicrucians. I am sorry but I must beg of you to deliver these permanent charters to every group in your list with numbers & options to them to give name to their Lodges or not. Yours truly H.P.B. The Lodges may be known publicly by their names, if they like, but their numbers must not be divulged. *** As to the Masters' photos: 1. Every E.S. Lodge may have one copy of each for the Lodge if they desire it. 2. Individual members of the E.S. may also have a single copy of each, subject to the approval of W.Q.J. Why speak of selling the photos? (2) Does paying for the bare cost of producing them come under the head of selling? In other words the privilege to the members is simply that of taking copies of the photos at their own expense. Your suggestions with regard to Mead's work have been attended to. I do not understand why the pictures of the Masters should become less "sacred" because the photographer who reproduces them has to be paid? Will W.Q.J. please explain? His ever HP Blavatsky Endnotes (1) For a facsimile of an E.S. charter, see p. 207 of this compilation. (2) These comments by H.P.B. may be in reply to Mr. Judge's letter dated ''N. Y. Feb. 25 1890" [see Practical Occultism] and addressed to Countess Wachtmeister who was residing with H.P.B in London. *** Letter from W. Q. Judge to H. P. Blavatsky Mar 14, 1890 My dear H. P. B.: It is with great pleasure that I hand you in this another small contribution for yourself from a friend who does not care to be known except as your friend. It is the sum of two pounds more or less. It is quite likely that he will send you a similar sum each month. Accept it and ask no questions. The E. S. is now in such a state that it seems to me to be absolutely necessary for you to take the next step, and to declare, or make, the inner section of it and thus to have those on whom you can rely do the work for the others and at the same time protect the Section from the lot of fools who are now in it. I find that many of them came in just for curiosity and do not care much about the pledge; it is not sacred for them. Some of the copies of No. 3 have been lost in the mail because of the failure to tell me of change of address and they will not even answer when I ask about it. You ought to have an inner section, the existence of which is to be known only to those in it, and they should be selected with great care -- I can give the names of the sure and careful ones in this country. They will keep all secrets and at the same time should be the only channel for the others -- that is to say, the Instructions for the others should come in a mild form from this inner section, for I assure you that the majority of those now in are unfit to have your papers by reason of lack of intelligence and education. Will you not do this? Is it not a new and good method for tightening the grip you have already on the movement and for guiding the people in the right way in theosophy? I wait to hear. As ever yours, WITHAM Q JUDGE You to give the real Instructions to the Inner Section only, and that Section to be entered only on your conferring the right and never upon application. [Reprinted from W.Q. Judge's Practical Occultism.] *** H.P. BLAVATSKY ON THE ESOTERIC SECTION "Did you know that we are building an Headquarters for the British T.S. in London? There we are going to have an Occult Room and a pranaos where I will teach to the elect that which I do not dare to entrust to the mails, i.e., the E. S. Instructions...... H.P. Blavatsky [For more on the Occult Room, see Appendix III. pp. 553-558.] *** H.P. BLAVATSKY ON THE ESOTERIC SECTION "A large part of these results is due to the added strength, and, above all, the increased spirit of solidarity, which the organization of the Esoteric Section has infused into the T.S. To the members of that Section I say: See and realize what great results can be achieved by those who are really in earnest and unite unselfishly to work for humanity. Let this year's outcome show you in unmistakable signs the weighty responsibility that rests upon you, not only towards the Society, but towards the whole of Humanity. Therefore do not for one moment relax in your efforts; press closer, shoulder to shoulder, every day; stand together as one man, come what may, fine weather or storm, and the victory of the cause to which you have pledged yourselves is certain. Striving thus in unison with your Higher Self, your efforts must and will be fruitful of good to the Society, to yourselves, to Humanity. Coming years will show a steady, healthy growth, a strong, united organization, a durable, reliable, and efficient instrument ready to the Masters' hands. Once united in real solidarity, in the true spirit of Universal Brotherhood, no power can overthrow you, no obstacle bar your progress, no barrier check the advance of Theosophy in the coming century." H.P. Blavatsky Message delivered on behalf of H.P. Blavatsky by Bertram Keightley to the Fourth Annual Convention of the American Section of the Theosophical Society, April 27, 1890. *** STRICTLY PRIVATE AND ONLY FOR E. S. MEMBERS. E. S. T. S. Suggestions and Aids, No. 1. CORRESPONDENCE GROUP. Series A 1. I am directed by the Head of the Section to inform you as follows: 1. All members receiving this will know that they are in the CORRESPONDENCE GROUP, which is composed of those not in distinct groups. 2. (a) In order to increase the solidarity of the Section, to help the members in the study of the Instructions, and to relieve the Head of the Section, printed papers will be issued to the members from time to time, and will treat of the various subjects found in the Instructions. (b) These papers are not to be substitutes for the Instructions, which will be continued as the Head of the Section determines, nor will they be authoritative, but only explanatory. (c) Some of the matter will be made up from discussions in Groups upon questions arising. (d) Delays in giving answers to questions will be often unavoidable. 3. These papers will be privately printed by an F. T. S., E. S., on the Aryan Press, and are to be held as privately as those coming from H. P. B., but may be discussed between members of the Section. 4. Members of the Correspondence Group, and Groups through their presidents, are invited to send to the undersigned questions, doubts and objections arising in their study of the Instructions, but they are particularly asked not to put questions which might after some reflection be answered independently, nor those irrelevant queries so often raised, nor such as can be answered by consulting ordinary works and encyclopaedias on subjects referred to in the Instructions. Members outside of the Correspondence Group will only communicate through their respective Group president. 5. All questions and correspondence must be written plainly, upon one side of the paper, and not with pale ink. If these rules are not complied with, communications will receive no attention. The time of the undersigned is so occupied with numerous duties and a multiplicity of letters that the above regulation is insisted on in order to save valuable moments which would otherwise be wasted in the attempt to decipher illegible writing. The general rule that no matters of business can be referred to in the letters sent under this arrangement is again reiterated. 6. All communications hereunder must be marked "private." 7. Advice is not to be asked in respect to personal business, family affairs, or social relations. WILLIAM Q. JUDGE, ---------- THE "PLEDGE FEVER." On the first page of Instructions No. I it is stated that there "is a strange law in Occultism which has been ascertained and proven by thousands of years of experience," by which everything latent in the nature of the person who signs the pledge is thrown up and outward and that these must be found out, fought and killed; and that the action of this law is the more marked the more earnest and sincere is the desire of the candidate and the more deeply are the importance and reality of the pledge felt. The meaning of this warning, given by the Head of the Section, has not been seen by all, and the importance of the law, stated by her to be immutable in the domain of the occult, has been under- estimated. In some instances no attention has been paid to the warning, and in others no heed has been accorded to the working of it upon the members themselves. We should remember that H. P. B. has not spoken regarding this for her sake, but solely for ours, and due attention is to be given to the import of the statements made. She says the law has been found and proven by thousands of years of experience. This means that the Lodge -- under which the Section exists -- has been in action for thousands of years; that is, living men who were once like ourselves compose it and have seen how this law acts in the cases of probationers such as we are, who have been pledged in other centuries, in different lands and civilizations. The effect upon those who sign the pledge is familiarly called "pledge fever," because it is a sort of heat in the whole nature which, acting like the air in a hothouse, makes all seeds, whether of good or evil sort, suddenly sprout and show themselves to the person who has signed. A good simile for its action is found in the crucible for melting metals. In that the metal, containing all sorts of impurities, is heated; as it melts, the impurities come up to the surface in the form of scum, leaving the purified metal below. It is an intensification of the effect brought about on any person in ordinary life who takes up some occupation or task with which he has had no previous experience, but it differs from that in this, that such ordinary change only brings forth the qualities which are needed for the performance of the work undertaken, while this "pledge fever" brings into action every latent quality of the person's nature. Its Field of Operation. The field in which it works is that offered by the entire being, and therefore will include the hidden, unknown part of us which in all ordinary cases lies back awaiting other incarnations and circumstances to arise in new centuries and civilizations. This means that if we have not signed the pledge we have before us a series of incarnations in which with new material and psychic bodies we will gradually show forth what is now hidden deep in our nature. This is referred to by Patanjali in his Yoga Aphorisms, Book IV, aph. 8: "From these works there results, in every incarnation, a manifestation of only those mental deposits which can come to fructification in the environment provided." The "environment provided" means not only a new body and new circumstances, but also the new sort of psychic and mental nature acquired in reincarnating, for the thing which is environed is the Ego -- the soul. The disciple is therefore not to suppose that the effect of "pledge fever" will be seen only in some event for which he or she may be supposed to be prepared; it manifests itself in everyday life, in the way we look at and are affected by the treatment accorded to us by others, in the various changes on the mental plane and in every direction. If one is irritable by nature, that irritability will at first seem to be increased, and, indeed, will be unless it be suppressed; if there is a latent tendency to fault-finding or listening to gossip and slander, all circumstances will appear to bring it out prominently or to justify it; and so on in as varied a way as temperaments and faults vary. On the other hand, unknown good qualities come up at the same time as the bad ones, and are strengthened. Its most hidden operations will, however, be in the mental plane, and there we must watch against anger, vanity, doubt, uncertainty, ready to drive them away as soon as they appear. The Opportunity Afforded. The opportunity thus afforded to us all is unique. It cannot be met in any other association, nor in the affairs of life, nor by violent self-effort. Self-discipline and introspection will not accomplish what is done by the "pledge fever," because the personal effort is limited by the powers of the individual; and although those flow from and are based upon that nature, they cannot except in rare, exceptional persons, reach down into and drag it forth for inspection. Secret societies will not accomplish the work either, -- they are only child's play, mere empty forms which convey no truth and cause no development. There is therefore before us an opportunity such as cannot be found anywhere else, and upon the use of which really depends our true progress and all clear comprehension of the Instructions. ---------- In succeeding numbers other matters will be treated of, including the various diagrams in the Instructions.
*** STRICTLY PRIVATE AND ONLY FOR E. S. MEMBERS. E. S. T. S. Suggestions and Aids, No. 1. CORRESPONDENCE GROUP. Series A2. THE PLEDGE FEVER -- Continued Its Effect on the Members It is well known that all through the Section there are many members who have been struggling with the "pledge fever" and failing very often. They have criticised each other very harshly, have in certain instances refused to work with certain members, and put no check whatever upon evil- speaking and spreading of gossip and unfounded slander. Quite plainly they have carelessly passed by the warning of the Head of the Section, and would appear to think that they can gain knowledge from written Instructions without purifying themselves. Names are not given, but they are known. We all might as well look the matter squarely in the face and admit that it is quite unlikely the Section as a whole will receive Instructions for which on the moral as well as the intellectual plane it may be unprepared. Those of us who do not profit by the warning given will find out too late that, without their knowing it, the Head of the Section will make selections of those who are worthy, and to those only will be given the keys to unlock the gates that bar the way to attainment. All those members who desired to be tested and tried have been put to the tests already. That is, they have been watched by the hidden ones through each day, and themselves can tell whether they have stood the tests. If they have awaited some strange event or trying ordeal, it has not arrived, nor will it; but events of each life are enough in number to show how each one is trying to live the life. If they have failed, it is never too late to try; if they are sure they have not, they are on dangerous ground, for it is an old occult maxim: "Let him that thinketh he standeth take heed lest he fall." QUESTION FROM A. -- "How long do manifestations of 'pledge fever' continue?" W.Q.J. -- So long as the disciple does not overcome that which it brings up, the "pledge fever" will continue. It is useless to sit down and wait for it to burn out. Pains must be taken to eradicate the defects which it brings to the surface. Q. "Does the 'pledge fever' reveal defects only?" What it does is to bring up to the surface the real character. This may as well be good as bad. In many cases the effect is to bring on a greater development of good character and earnestness. Hence we ought not to be expecting always evil; it may be that our hidden character is better than has ever shown on the surface. In such a case the person improves rapidly. Q. -- "Is the effect of it immediate?" As all persons differ from each other not only in appearance but also as to the rapidity with which impressions are felt, it follows that many may not have yet felt the "pledge fever." This is because their natures are slow in responding. But they will feel it. Let no one therefore rest contented, fancying that the battle is won. In this training there are battles always. Apprehensiveness of trouble to come must, however, not be indulged. There is no necessity for crossing a bridge before we arrive at it. ---------- AN IMPORTANT CYCLE In the affairs of the Theosophical Society and of the E. S. there is an important cycle which comes to a conclusion in about ten years. It is broadly mentioned in the Key to Theosophy from p. 304 to 307.
The law is that the Adepts work with men (of the Caucasian race) directly and in large masses during the last twenty-five years of every century, and then stop for seventy-five years, beginning again in the fourth quarter of the next century. At this point this question has been asked: Q. -- "Why do They not work without ceasing?" They never cease working, but they do stop such present public efforts as began with the T. S. in 1875. Before that they were dealing with individuals. The reply in brief is, that if They continued beyond the twenty-five years such a tremendous reaction would be brought about that the very object in view would be defeated. Instead of destroying dogmatism, a new dogmatism would be created to take the place of the old one against which the attack has been made, and men would really be no better than before. A careful reading of those pages of the Key to Theosophy which have been cited above will show just what the Masters desire us to do in view of the approaching end of this Theosophical cycle. H. P. B. there says that what is needed is not so much a full, technical knowledge of esoteric science as clear and unbiassed judgment, so as to avoid the hard and fast conclusions as to men, things, and methods which are natural in the world. If we succeed in carrying the T. S. well along into the twentieth century, there is a very great possibility that we can transmit it pure and undogmatic to such successors as will, after our death, keep it in being until the next twenty-five year cycle. At that time another messenger will come. In my opinion he will be the same being as now directs our efforts. In such an event there would be ready for his further work a Society that might be fit for greater things than our present T. S. is, and if so, all our efforts now will be crowned with success. If, on the contrary, the members fail now, great will be the responsibility upon every one of us then. In view of this, it is expected that the Section shall strive to become the life and core of the Theosophical movement, so that it may carry the spirit and genius of the movement through the seventy-five years which will begin at about the year 1900. If this shall be accomplished, then in 1975 there will be an instrument ready at hand for the returning Messenger to use during the last twenty-five years, instead of having to construct it anew amid jars and discords such as have surrounded H. P. B. for fifteen years. Now in the Key to Theosophy she plainly states that the strength and power of this ideal Section will not rest so much in the technical occult knowledge of the members as in the spiritual development, coupled with good common-sense, which they shall have attained. By the time spoken of, those of us who are now in the Section will have passed beyond the limits of mortal life. But our lives and thoughts will live after us in those who shall through the next ten years become our associates, and they will carry on the succession just as we leave it to them. Let everyone, then, who reads this listen to the call. A mental sacrifice is demanded, an abandonment of self, a complete renunciation, an entire devotion to this cause. Altruism must be made the line of our lives, for by that alone can the end in view be reached. We are not associated in this Section for our own individual profit, nor for the glory of H. P. B., nor for the making of new mysteries or dogmas, but only that men and races of men after us may become brothers such as we should be. The Messenger will disappear ere long, and we must by that time have among us those in our own ranks who can point out the way. Such favored units cannot be developed out of our mass unless the total progress of the Section is up to the point which will permit their efflorescence. ---------- THE TABULAR DIAGRAM. B. KEIGHTLEY. -- Every science must have its own technical vocabulary; and many exact sciences possess in addition a notation specially adapted to express the facts and laws with which that science deals. Occultism is of all sciences the most exact, since it is based upon absolute mathematical laws, and hence it possesses both an accurate technical vocabulary and an exact system of notation. The chemist uses H to express hydrogen, O to denote oxygen, etc. He then expresses the result of the chemical combination of these substances in the form of equations, e. g., Aq. =water = H20. Again, he groups together numbers of substances under some common head, classifying them into groups such as the "oxides," the "nitrates," the "sulphides," and so on. Now these names, oxides, nitrates, etc., call up before the mind's eye of a good chemist a long array of substances differing in most respects from one another, but yet having certain properties in common. It is the first letters, the a, b, c of the notation needed to express the occult processes in nature, which is given in the "Tabular Diagram." The student therefore needs not only to learn the correspondences given there, but to make them as much a part of himself as the chemist does for the notation of his science. Besides this, all the information scattered through the Instructions, the Secret Doctrine, and Isis which bears upon the powers, properties, attributes, and functions of the seven Hierarchies of Forces in nature, should be collected by each student or group and classified and tabulated under the head of the respective hierarchies. Further, the legendary history of the gods and goddesses associated with the planets whose names and symbols are used to denote the hierarchies of which the physical planets are but the visible manifestations, should be carefully examined. For these legends express in symbolical form the relations and correlations of the various forces belonging to the different hierarchies. In other words, the birth and parentage, the loves and hates, of the "gods" contain scientific information regarding the relations existing among the occult forces of nature. Thus a thorough mastery of the Tabular Diagram in all its aspects and a conscientious study of the various hierarchies are indispensible requirements for any student who desires esoteric knowledge. But there seems to have been some question as to the way the correspondences given in this diagram should be understood. The question is asked whether, for instance, Mars rules the day of the week which we call Tuesday, or, since it stands first on the list, whether Mars ought not to correspond to, and rule over, the first day of the week, our Sunday. The answer to this is in reality given in the diagram itself. A glance will show that it is arranged according to the scale of colors in the spectrum and notes in music. In the other columns are given the Days of the Week, Human Principles, Planets, Metals, and Numbers, which correspond to the colors and sounds occupying the right-hand columns. In the appendix H. P. B. has explained how the present order of the names given to the seven days of the week came to be settled. But the diagram gives the correct correspondences for each day, meaning by Tuesday the day we call by that name, and so on. Since the seven hierarchies are simultaneous emanations, there is no apparent reason why the days over which they rule should follow the same order as the colors or sounds. And further, when a given hierarchy or planet is said to correspond to and rule over a certain day, this must be understood as merely an approximation, meant to connect the idea of that hierarchy in our minds with the conception of time. G. R. S. Mead, -- The days in the Tabular Diagram are out of order because the colors are taken in their prismatic sequence; hence the order of the days is altered for that reason only. The first day remains Sunday, and so on. ----------- THE STUDY OF THE INSTRUCTIONS B. Keightley. -- Of course we must first of all make ourselves acquainted with the contents of the Instructions and the topics treated of therein. But this is soon done, and then the question arises, especially in group work, What is the best method of further study? An examination of the method pursued by our teacher, H. P. B., shows that since she is not permitted to give out the complete teaching, nor to make known even a perfect outline of the doctrine on any one plane, she omits such parts and mixes up the remainder to a certain extent, like the pieces of a child's puzzle. For were she to state all that she gives out in its correct relation and order, we could readily fill in the gaps ourselves, and men would thus obtain knowledge, and therefore power, on the occult side of nature, before their moral natures were fitted for the trust. Therefore she conceals the clue by removing the pieces of the puzzle from their proper context, and so obliging us to have recourse to the light of intuition in order to restore them to their proper places in the perfect scheme. Hence, after a general acquaintance has been obtained, the best method of studying her works, especially the E.S. Instructions, is to study them by topics, not as consecutive treatises. For instance, in the three sets of Instructions so far issued some of the main topics may be stated thus: (1) Aurio Egg, (2) The Double-page Diagram, (3) The Tabular Diagram and the study of the seven Hierarchies or classes of Forces in nature, (4) The seven Tatwas. Now such main topics as these should be selected, especially for group study, and the members should not only bring together on paper all that is said in the Instructions on that topic, but they should also collate in a similar way all they can find in the Secret Doctrine and Isis. It is only by hard and systematic work that real progress in esoteric study can be made. Another point is that all unsolved difficulties, whether individual or common to a group, should invariably be written down in a book and taken up for discussion from time to time. Eventually, if still unsolved, they may be referred to Mr. Judge or to H. P. B. herself. ---------- THE AURIC EGG. B. Keightley. -- In spite of the emphatic manner in which H. P. B. speaks of the Auric Egg, it does not seem to have received as much study and thought at the hands of Esotericists as it deserves. Philosophically, its importance lies in the fact that it is the "principle of individuality," since it is only in virtue of the limiting function of the Auric Egg that man can be said to possess any individuality whatever, whether on the physical or any higher plane. For the Auric Egg is the abstract root, the germ of all limitation and finiteness, i.e., of that distinction between units which we term individualization. All the principles in man differ in no respect from their macrocosmic prototypes except by being enclosed in the Auric Egg, and were that ever to cease to exist, the "principles" that compose us would merge back into the general stock, and we should cease to have any existence as individuals. It is this function of the Auric Egg which would seem to be pointed at in the beautiful Buddhist simile for the attainment of Nirvana, -- "the dewdrop slips into the shining sea." This shows that Nirvana is attained not, as some think, by the annihilation of the individuality, but by its indefinite expansion. In other words, when Nirvana is attained, the Auric Egg, the boundary of the individuality, expands until its limits become coextensive with those of "Brahma's Egg" -- which last is the particular Universe on which that individual has been performing his cyclic pilgrimage. Scientifically, it is through vibrations transmitted by the Auric Egg that we become conscious of the external or objective world on any plane. ---------- OF PRONOUNCING THE WORD W. Q. Judge. -- The word which has been given in the Instructions to be pronounced by the student has, like all other practices in this system, an imperative condition precedent attached to it. This is that the student shall not pronounce it in a spirit of levity, nor with the motive merely of finding something out that has not been known before. The impulses which rise from curiosity or spring from a desire to know for one's self alone are equally to be shunned. The reason may not be at once obvious to the person who is blinded by self-interest, but it exists, nevertheless, and will work out at some time with detriment. Another caution to be observed is that given in the Instructions, to be sure not to pronounce the word when one has evil thoughts or has not recovered yet from a fit of anger. In the first case, the evil thoughts act as magnets of great power by means of the word, and draw to our sphere forces of a sort that are inimical to man and lay us open to the very worst results. So, if any of the members find themselves as yet unable to keep thoughts like those away from their minds, the best they can do is to avoid the use of the word until such time as they shall have purified themselves. In the second case -- that of anger -- the same thing happens, with the addition of a loss of power due to the disrupting force of anger, which, in a sense, destroys the form of the inner man. The repetition of this word is directed in nearly all of the Hindu religious books, and is, indeed, not unknown to some secret societies of Europe and America, but is by them jumbled up with many other things in the same degree, and, in fact, is only referred to by them, as, for instance, in the Scottish Rite, for the mere purpose of showing a power to compile from all sources, and not because this word is made the key-note of any degree. But although with us the sounding of the word will have some effect, a greater one, and the one that is to be desired, will only come when we, at the time of using it, fix our minds on the word itself and on the idea which it represents. At first it is not easy to do this, but by constant effort it may be accomplished. The first step is to acquire the habit of using the word, and the next is to combine that with the simultaneous reflection upon its significance. It should be used, if possible, at the same time every day, so as to take advantage of the law of habit working in the organism, which is almost the same as the law governing the tides in the ocean.
[For more Suggestions and Aids, see William Quan Judge's Echoes of the Orient, Volume III, starting on page 301.]
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