Theos-World Re: A Casebook of Encounters with the Theosophical Mahatmas (cont'd)
Jan 14, 2008 10:20 PM
by plcoles1
LOL I understand !
Thanks for the link looks like an interesting site.
Perry
--- In theos-talk@yahoogroups.com, Cass Silva <silva_cass@...> wrote:
>
> To be honest Perry I am too long in the tooth to start on a new
system. I have taken a brief look as per attached and it seems to me
that both systems only differ in the sheaths and their divisions So
maybe both can be right!
> Cheers
> Cass
> http://www.yeatsvision.com/Vedanta.html
>
> plcoles1 <plcoles1@...> wrote:
> Hi Cass,
> Best wishes for the New Year to you as well.
>
> My dilemma does not so much relate to CWl/AB vs. HPB but rather the
> presumption that these writings which claim to be from Mahatmas who
> are the custodians of the highest wisdom available to mankind, this
> is an assertion and not a demonstrable fact.
>
> This sets up an authority against which we then begin to measure
> everything like a kind of catechism,this is a wrong teaching this
is
> a right teaching...) against which we assess everything else.
>
> Surely it is wiser to study the ideas of Buddhism , Vedanta or
> Kabbalah etc. on their own merits rather than having to get the
> little Blavatsky tick of approval next to it.
>
> Best Wishes
>
> Perry
>
> --- In theos-talk@yahoogroups.com, Cass Silva <silva_cass@> wrote:
> >
> > Hello to you too and a Happy and Peaceful 2008.
> > I look at it this way, there is a different tone of voice when
> one reads the majority of the Mahatma Letters to the tone of voice
> when HPB speaks through her letters and articles. Also HPB was up
> front about the Mahatmas, rather than taking credit for their
> teachings indicates to me that her only desire was to get the
> teachings across to the western world. Many psychiatrists would
argue
> in this day and age that if she were pschitozphrenic and was
dealing
> with multi personalities would she be able to access this knowledge
> through her varied personalities? Which if true raises the question
> of who HPB really was and how one person could accumulate such a
> wealth of information. So the problem is tricky. Either way, for
> me, whoever did the talking, talked with common sense and real
> knowledge and many unbelievable claims made in 1888 have now been
> verified. So whoever it was, they sure knew what they were talking
> about.
> >
> > My dilemma (if you could call it that) is to ask the question if
> Theosophy has been advanced or retarded by the Besant/Leadbeater
> Theosophy that followed HPB and which was contradictory in some
> teachings. It seems to me that Christianity has benefited more from
> Theosophy as it explained to Christians an alternative view, but
one
> that embraced their religion. This made the 'switch' easier to
> accommodate psychologically. The last thing a converted christian
to
> theosophy needs to hear is that their conversion was a straw man.
> This may result in many of those converted to feel isolated and
alone
> without any religion to rely on, thinking that once again they have
> been duped.
> >
> > I am a simple thinker, and came to Theosophy furious with
> catholocism. Besant provided a bridge of thought that I could
> compare to my christian teachings. She basically made sense of a
lot
> of unanswerable and on faith issues that christianity could not
> provide for me. However, when I was introduced to HPB I immediately
> saw the flaws and contradictions and at that time put it down to
> Besant simply getting it wrong. Others, however, may see it as a
> betrayal which could lead to athiesm.
> >
> > I guess the old maxim that one cannot follow two masters needs to
> be taken on board by theosophists by biting the bullet and
accepting
> the teachings of either Besant/Leadbeater or HPB. Not to do so will
> result in psychological conflict. IMO HPB's Theosophy requires a
> cutting of the umbilical cord to all religions, whereas
> Besant/Leadbeater Theosophy allows the imbilical cord to be loosely
> connected. I don't know if this is a good or a bad thing as it
> effects each person differently, but logic suggests that if Besant
> and Leadbeater had been true to the original teachings, Theosophy
may
> have had less converts, but those converts would have been without
> dilemma.
> >
> > Cheers
> > Cass
> >
> > plcoles1 <plcoles1@> wrote:
> > Hi Cass,
> > It's a good question, the problem for me is primarily regarding
the
> > teachings the assertion that the information that Blavatsky
> presented
> > is superior because it allegedly came from these Mahatmas and is
> > therefore of a superior nature to other seers.
> >
> > Once we do this we have set up an infallible source and
everything
> > that doesn't match up to that then gets labelled as "false ideas".
> > So here we get orthodoxy and a heresy and a set of writings that
> > become sacrosanct.
> >
> > In my opinion we need to read different teachings on their own
and
> > make my own judgement as to what rings truer rather than falling
> into
> > the trap of seeing everything through the prism of one writer.
> >
> > Do you see the dilemma?
> >
> > Regards
> >
> > Perry
> >
> > --- In theos-talk@yahoogroups.com, Cass Silva <silva_cass@> wrote:
> > >
> > > Hi Perry,
> > > If Besant and Leadbeater were around at the same time as HPB,
why
> > was no contact made by KH or Morya with them at that time?
> > > Cass
> > >
> > > plcoles1 <plcoles1@> wrote:
> > > Hi Nigel,
> > > Thanks for the testimonies it's certainly worth going over
these
> > > again.
> > >
> > > The problem I have however is as follows.
> > >
> > > Blavatsky and whoever may have written the letters set
themselves
> > up
> > > as absolute authorities claiming themselves to have fathomed
the
> > > mysteries of the kosmos more accurately and deeply than anyone
> > else,
> > > assuring us that they have been tested and retested.
> > >
> > > Now whether they have or they haven't we can never really know
as
> > it
> > > is simply an assertion on their part until we see for ourselves
> > > through direct experience.
> > >
> > > Rather than promote an open comparative and eclectic approach
> that
> > > see's information on its own merit and holds no one or any
> teaching
> > > as an absolute authority, have we simply now got another
revealed
> > set
> > > of works whose conclusions we must yield to as being the truth
> and
> > > anything that conflicts with it is hailed as "false ideas"
> because
> > > these teachings claim to come from "Mahatma's"?
> > >
> > > Regards
> > >
> > > Perry
> > >
> > > --- In theos-talk@yahoogroups.com, "nhcareyta" <nhcareyta@>
wrote:
> > > >
> > > > and that your reason is not quitting you. Blavatsky will
prove
> to
> > > you
> > > > tomorrow before everyone that my visit is real." Then he
> > > disappeared.
> > > > I saw by my watch that it was three o'clock. I put out the
> candle
> > > and
> > > > immediately went into a deep sleep.
> > > >
> > > > Next morning, on going with Miss [de Glinka] to Madame
> Blavatsky,
> > > the
> > > > first thing she said to us with an enigmatical smile
was "Well!
> > How
> > > > have you passed the night?" "Very well," I replied and I
> > > > added, "Haven't you anything to tell me?" "No," she
replied, "I
> > > only
> > > > know that the Master was with you with one of his pupils."
> > > >
> > > > That same evening, Mr. Olcott found in his pocket a little
> note,
> > > that
> > > > all the Theosophists said was in the handwriting of
> M: "Certainly
> > I
> > > > was there, but who can open the eyes of him who will not see."
> > > >
> > > > This was the reply to my doubts, because all the day I had
been
> > > > trying to persuade myself that it was only a hallucination,
and
> > > this
> > > > made Madame Blavatsky angry.
> > > >
> > > > I should say that on my return to Paris, where I am now, my
> > > > hallucinations and the strange happenings that surrounded me,
> > have
> > > > completely stopped.
> > > >
> > > > Source: Hastings, Beatrice. Solovyoff's Fraud. Edmonton,
> Alberta,
> > > > Canada: Edmonton Lodge of the Theosophical Society in Canada,
> > 1988,
> > > > 27?9.
> > > >
> > > >
> > > > Case 48
> > > > Damodar K. Mavalankar
> > > > September 23, 1884.
> > > > Madras, India
> > > >
> > > > I had the moral certainty concerning the existence of the
> > Himalayan
> > > > Mahatmas long before I heard of the name of the Theosophical
> > > Society,
> > > > nay, even before it was formed in America. Being of a
religious
> > > turn
> > > > of mind, it was the constant end and aim of my aspirations to
> > come
> > > in
> > > > contact with personal relations with the Yogis. When some of
> the
> > > > orthodox Brahmins told me that in this Kali Yuga no true Yogi
> > could
> > > > be found, I always argued that either no Yogi could have
> existed
> > in
> > > > any Yuga, or that if any existed before there must be similar
> > > persons
> > > > now, however small may be their number at the present time.
Our
> > > > sacred literature was too full of the events of the lives of
> such
> > > > great men, and I could never believe that it was all the
> fiction
> > of
> > > a
> > > > poetic brain. These men must have their successors living in
> some
> > > > secluded part of the world, watching the destinies of the
> world,
> > > and
> > > > assisting every individual effort to rise in the scale of
> > > progress.
> > > > For such arguments and belief I was looked upon as a
religious
> > > > enthusiast, and being constantly engaged in the performance
of
> > > > religious rites and observances, not on a few occasions fear
> was
> > > > entertained that I might run away into the jungles in search
of
> > the
> > > > Mahatmas. In my childhood I had a very dangerous illness, and
> > > > doctors gave me up for lost. While my relatives were every
> moment
> > > > expecting my death, I had a vision which made such a deep
> > > impression
> > > > on my mind that I could never forget it. Then I saw a certain
> > > > personage --- whom I then considered to be a Deva, i.e., God -
--
>
> > > who
> > > > gave me a peculiar medicine; and curiously enough, I began to
> > > recover
> > > > from that time. Some years after that, while I was one day
> > > engaged
> > > > in meditation, I saw the identical Personage and recognised
him
> > as
> > > my
> > > > Saviour. Once more He saved me from the clutches of death. It
> was
> > > > some years after this last occasion that the founders of the
> > > > Theosophical Society came to India; and within a few months I
> > > joined
> > > > the Society. Since then I have witnessed several phenomena,
> both
> > > in
> > > > the presence and absence of Madame Blavatsky, in the company
of
> > > > others or while alone. These several accounts have from time
to
> > > time
> > > > been published in the Theosophist over my own name. There are
> > > > several other occurrences not so mentioned, which I wrote
about
> > in
> > > > private correspondence to Theosophical friends in London and
> New
> > > > York. Especially the account of my going to the Mahatmas and
> > > staying
> > > > with them last year, will be of interest to inquirers after
> > truth.
> > > > This account was published in the Theosophist for January,
> 1884.
> > I
> > > > may here add that some time after I joined the Society, I saw
> > > several
> > > > Mahatmas, both in their astral form and physical bodies, one
of
> > > whom
> > > > was the Mahatma known as Mr. Sinnett's correspondent and the
> > author
> > > > of the letters published in "The Occult World." And when I
saw
> > > Him,
> > > > I at once identified Him with the majestic Power I had seen
in
> my
> > > > youth thrice, He who had saved my life twice and appeared
once
> > > during
> > > > my meditation. I have got several letters from Him and
others;
> > and
> > > > all those, written by the same person, whether received by me
> > > direct
> > > > or through anybody else, bear the same handwriting. Latterly,
> > > since
> > > > They have chosen to give me verbal instructions, I have been
> > > > receiving very few written communications. Before joining the
> > > > Society, as well as after, during Madame Blavatsky's absence
as
> > > well
> > > > as her presence, under a thousand and one different
> > circumstances,
> > > I
> > > > have received several letters for myself or for others from
> > > different
> > > > Mahatmas, have seen them, talked to them, heard their voices,
> and
> > > > seen several kinds of phenomena.
> > > >
> > > > Source: APPENDIX IX.
> > > >
> > > > Case 49
> > > > Laura C. Holloway
> > > > October 1884
> > > > England
> > > >
> > > > I left H.P.B. in London [for my trip back to New York].
> > > >
> > > > Going on board the steamer in the afternoon I retired at once
> to
> > my
> > > > stateroom and, later on, while reading quietly the room was
> > filled
> > > > with a blazing light that came like a flood upon me.
> > > >
> > > > Two Masters stood in the midst of this light and conversed
with
> > > me.
> > > > It was the most transcendent Vision I had ever seen, or shall
> > hope
> > > to
> > > > see again, and while these enlightened Beings were with me
they
> > > > instructed me regarding my future
> > > >
> > > > One of the glorious Beings I saw on that never-to-be-
forgotten
> > > > evening at sea, was H.P.B., and then and there my vision was
> > > > strengthened, and I was carefully instructed regarding my one
> > gift -
> > > --
> > > > the power to pass easily from the physical to the astral
plane,
> > > and
> > > > the tasks I was to perform on that plane, while living in the
> > body
> > > > and doing my duty according to my ability.
> > > >
> > > > Source: Excerpt from letter written by Mrs. Holloway and
dated
> > > > September 11, 1923. This letter is preserved in the H.P.B.
> > > Library,
> > > > Toronto, Canada.
> > > >
> > > >
> > > > Case 50
> > > > Richard Hodgson
> > > > December 1884?March 1885
> > > > Madras, India
> > > >
> > > > In November [1884] I proceeded to India for the purpose of
> > > > investigating on the spot the evidence of the phenomena
> connected
> > > > with the Theosophical Society. [Monsieur] and Madame Coulomb,
> who
> > > had
> > > > been attached to the Theosophical Society for several years
in
> > > > positions of trust, had charged Madame Blavatsky with fraud,
> and
> > > had
> > > > adduced in support of their charge various letters and other
> > > > documents alleged by them to have been written by Madame
> > Blavatsky.
> > > >
> > > > From these Blavatsky-Coulomb documents it appears that
Mahatma
> > > > letters were prepared and sent by Madame Blavatsky; that Koot
> > Hoomi
> > > > is a fictitious personage; that supposed "astral forms" of
the
> > > > Mahatmas were confederates of Madame Blavatsky in disguise ---
> > > > generally the Coulombs; that alleged [occult] phenomena ---
> some
> > of
> > > > them in connection with the so-called Shrine at Adyar ---
were
> > > > ingenious trickeries, carried out by Madame Blavatsky, with
the
> > > > assistance chiefly of the Coulombs.
> > > >
> > > > I was left without any doubt that the [astral] appearances
[of
> > the
> > > > Mahatmas] might have been well produced by [Monsieur] Coulomb
> in
> > > > disguise. I have seen [Monsieur] Coulomb disguised as a
> Mahatma,
> > > and
> > > > can understand that the figure may have been very impressive.
A
> > > > dummy head (with shoulders), like that of a Hindu, with
beard,
> > &c.
> > > > and fehta [turban], is worn on the top of the head of the
> person
> > > > disguised. A long flowing muslin garment falls down in front,
> and
> > > > by holding the folds very slightly apart, the wearer is
enabled
> > to
> > > > see, and to speak also, if necessary. I do not think it in
the
> > > least
> > > > degree likely that any of the witnesses would have penetrated
> > this
> > > > disguise had the figure been even much nearer than it was,
and
> > the
> > > > light much better.
> > > >
> > > > I cannot regard Colonel Olcott's testimony as of any
scientific
> > > > value. In particular, his testimony to the alleged "astral"
> > > > appearance [of the Mahatma Morya] in New York proves, in my
> > > opinion,
> > > > no more than that he saw someone in his room, who may have
been
> > an
> > > > ordinary Hindu, or some other person, disguised, as a Mahatma
> for
> > > the
> > > > purpose, and acting for Madame Blavatsky. And the same may be
> > said
> > > > of all his testimony to apparitions of Mahatmas.
> > > >
> > > > I need not here say much on the other alleged appearances of
> > > > Mahatmas, in either their ordinary physical or their "astral"
> > > > bodies. A confederate in disguise is generally an easy and
> > > > sufficient explanation of them. There is no real difficulty
in
> > > > applying this explanation even to the case of Mr.
Ramaswamier,
> > > whose
> > > > account of his experience has made so much impression on Mr.
> > > Sinnett.
> > > >
> > > > The resources of Madame Blavatsky are great; and by the means
> of
> > > > forged letters, fraudulent statements of Chelas, and other
> false
> > > > evidence, she may yet do much in the future for the benefit
of
> > > human
> > > > credulity. But acting in accordance with the principles upon
> > which
> > > > our Society [for Psychical Research] has proceeded, I must
> > express
> > > my
> > > > unqualified opinion that no genuine psychical phenomena
> whatever
> > > will
> > > > be found among the pseudo-mysteries of the Russian lady alias
> > Koot
> > > > Hoomi Lal Sing alias Mahatma Morya alias Madame Blavatsky.
> > > >
> > > > Source: Hodgson 1885, 3: 207-9, 261-2, 249-50, 241, 239, 245-
6,
> > 313?
> > > > 4, 317.
> > > >
> > > >
> > > > Case 51
> > > > Henry S. Olcott
> > > > January 8, 1885
> > > > Adyar, Madras, India
> > > >
> > > > During the night, chela "D.K." visited and talked with me
about
> > > > persons and things. [C.W.] Leadbeater sleeping in another bed
> in
> > > my
> > > > room heard his voice and mine and saw a phosphorescent light
by
> > my
> > > > bed but could not see his form. M[orya] and five chelas were
at
> > > the
> > > > place together. H.P.B. saw them all.
> > > >
> > > > [In his handwritten diary for Jan. 8, 1885, Colonel Olcott
> wrote:
> > > >
> > > > "During the night. . . I was visited by Dj.K... who talked
with
> > me
> > > > about sundry pesons and things. Mr. Leadbeater. . . sleeping
on
> > > > another charpai in the same room, heard the two voices and
saw
> a
> > > > column of light by my bedside, but could not distinguish the
> form
> > > of
> > > > my visitor."]
> > > >
> > > > Source: Olcott, Henry S. Old Diary Leaves. Volume III, p. 208.
> > > >
> > > >
> > > > Case 52
> > > > Henry S. Olcott
> > > > February 7?8, 1885
> > > > Adyar, Madras, India
> > > >
> > > > Again has our Master [Morya] snatched HPB from the jaws of
> death.
> > A
> > > > few days ago she was dying and I was recalled from Burma by
> > > > telegraph, with little or no prospect of seeing her again.
But,
> > > when
> > > > three physicians were expecting her to sink into coma and so
> pass
> > > > senseless out of life, He came, laid his hand upon her, and
the
> > > whole
> > > > aspect of the case changed.
> > > >
> > > > The day before yesterday things looked so bad that Subba Row
> and
> > > > Damodar lost heart and got quite panicky and said the T.S.
> would
> > go
> > > > to the dogs. Well, yesterday came here a certain Indian yogi,
> > > dressed
> > > > in the usual saffron robes, and accompanied by a female
ascetic?
> > his
> > > > supposed disciple. I was called, came and sat down, and we
> stared
> > > at
> > > > each other in silence. Then he closed his eyes, concentrated
> > > himself,
> > > > and gave me psychically his message. He had been sent by the
> > > Mahatma
> > > > [Narayana] at Tirivellum (the one who dictated to HPB
> > the "Replies
> > > to
> > > > an English F.T.S.") to assure me that I should not be left
> alone.
> > > He
> > > > recalled to me my conversation of the 7th with [Damodar] and
> > [Subba
> > > > Row]. And he asked me (mentally) if I could for a moment have
> > > > believed that he, who had always been so true to me, would
> leave
> > me
> > > > to go on without help. Then he and his Maya of a she-chela
went
> > up
> > > to
> > > > HPB's sick-chamber, and she?contrary to every Hindu usage for
> > > females
> > > > of the sort?went straight at the [Old Lady] and made passes
> over
> > > her,
> > > > and at the Guru's command began to recite mantrams. Then the
> Guru
> > > > took from beneath his robe a ball, the size of an orange, of
> the
> > > > nirukti or sacred ashes used in Hindu temples for external
> > > > application after the bath, and told the disciple to put it
in
> a
> > > > small cupboard that hangs over the head of HPB's bed. He told
> the
> > > > latter that when she needed him she should simply think of
him
> in
> > > his
> > > > present visible form and mentally repeat his name thrice.
Then
> > > there
> > > > was some conversation all around, and they went away.
> > > >
> > > > Source: Olcott, H. S. "Letters of H. S. Olcott to Francesca
> > > > Arundale." Theosophist (Adyar) 53 (September 1932), 732?4.
> > > >
> > > >
> > > > Case 53
> > > > Henry S. Olcott
> > > > September 25, 1885
> > > > Gooty, India
> > > >
> > > > ". . . In night [I] had visit from M[orya] and Majji. . . . "
> > > >
> > > > [In a letter dated October 10, 1885 to Francesca Arundale,
> Henry
> > > > Olcott mentions this visit from Morya:
> > > >
> > > > ". . . that night [at Gooty] I was visited by my Guru [Morya]
> > > > and 'Majji'. . . . "
> > > >
> > > > Source: Olcott, Henry S. Diaries. Entry for Sept. 25, 1885;
> > > > Olcott, Henry S. Letter from Henry S. Olcott to Francesca
> > > > Arundale. The Theosophist (Adyar, Madras, India), December
> 1932,
> > > p.
> > > > 275.
> > > >
> > > >
> > > > Case 54
> > > > Countess Constance Wachtmeister
> > > > Oct.?Dec. 1885
> > > > Wurzburg, Germany
> > > >
> > > > In the autumn of 1885, I was making preparations to leave my
> home
> > > in
> > > > Sweden to spend the winter with some friends in Italy, and
> > > > incidentally, en route to pay Madame Gebhard a promised visit
> at
> > > her
> > > > residence in Elberfeld [Germany].
> > > >
> > > > It was while I was engaged in putting my affairs in order, in
> > view
> > > of
> > > > my long absence, that an incident occurred, not indeed
singular
> > in
> > > my
> > > > experience, but out of the normal. I was arranging and laying
> > aside
> > > > the articles I intended to take with me to Italy when I heard
a
> > > voice
> > > > saying, "Take that book, it will be useful to you on your
> > journey."
> > > I
> > > > may as well say at once that I have the faculties of
> clairvoyance
> > > and
> > > > clairaudience rather strongly developed. I turned my eyes on
a
> > > > manuscript volume I had placed among the heap of things to be
> > > locked
> > > > away until my return. Certainly it seemed a singular
> > inappropriate
> > > > vade mecum for a holiday, being a collection of notes on the
> > Tarot
> > > > and passages in the Kabbalah that had been compiled for me by
a
> > > > friend. However, I decided to take it with me, and laid the
> book
> > in
> > > > the bottom of one of my traveling trunks.
> > > >
> > > > At last the day came for me to leave Sweden, in October 1885,
> and
> > I
> > > > arrived at Elberfeld, where I met with a cordial and
> affectionate
> > > > greeting from Madame Gebhard. However, the time was drawing
> near
> > > for
> > > > me to pass on into Italy. My friends never ceased pressing me
> to
> > > join
> > > > them there, and at last the date of my departure was fixed.
> > > >
> > > > When I told Madame Gebhard that I must leave her in a few
days,
> > she
> > > > spoke to me of a letter she had received from HPB. She was
ill
> in
> > > > body and depressed in mind. Her sole companions were her
> servant
> > > and
> > > > an Indian gentleman.
> > > >
> > > > My luggage was soon ready, and a cab was actually waiting for
> me
> > at
> > > > the door when a telegram was put into my hands containing
these
> > > > words, "Come to Wurzburg at once, wanted immediately?
Blavatsky."
> > > >
> > > > It was evening when I reached Madame Blavatsky's lodgings,
and
> as
> > I
> > > > mounted the stairs my pulse was a little hurried while I
> > speculated
> > > > upon the reception which awaited me.
> > > >
> > > > Madame Blavatsky's welcome was a warm one.
> > > >
> > > > I remember very well that it was then, on going into the
dining
> > > room
> > > > together to take some tea, that she said to me abruptly, as
of
> > > > something that had been dwelling on her mind.
> > > >
> > > > "Master says you have a book for me of which I am much in
need."
> > > >
> > > > "No, indeed," I replied, "I have no books with me."
> > > >
> > > > "Think again," she said, "Master says you were told in Sweden
> to
> > > > bring a book on the Tarot and the Kabbalah."
> > > >
> > > > Then I recollected the circumstances that I have related
> before.
> > > From
> > > > the time I had placed the volume in the bottom of my box it
had
> > > been
> > > > out of my sight and out of my mind. Now, when I hurried to
the
> > > > bedroom, unlocked the trunk, and dived to the bottom, I found
> it
> > in
> > > > the same corner I had left it when packing in Sweden,
> undisturbed
> > > > from that moment to this. But this was not all. When I
returned
> > to
> > > > the dining room with it in my hand, Madame Blavatsky made a
> > gesture
> > > > and cried, "Stay, do not open it yet. Now turn to page ten
and
> on
> > > the
> > > > sixth line you will find the words . . . ." And she quoted a
> > > passage.
> > > >
> > > > I opened the book which, let it be remembered, was no printed
> > > volume
> > > > of which there might be a copy in HPB's possession, but a
> > > manuscript
> > > > album in which had been written notes and excerpts by a
friend
> of
> > > > mine for my own use; yet, on the page and at the line she had
> > > > indicated, I found the very words she had uttered.
> > > >
> > > > When I handed her the book I ventured to ask her why she
wanted
> > it.
> > > >
> > > > "Oh," she replied, "for The Secret Doctrine. That is my new
> work
> > > that
> > > > I am so busily engaged in writing. Master is collecting
> material
> > > for
> > > > me. He knew you had the book and told you to bring it that it
> > might
> > > > be at hand for reference."
> > > >
> > > > Source: Wachtmeister, Countess Constance, and others.
> > > Reminiscences
> > > > of H. P. Blavatsky and the Secret Doctrine. London,
> Theosophical
> > > > Publishing Society, 1893, 16?21, 22?3, 25?6, 32.
> > > >
> > > >
> > > > Case 55
> > > > Sriman Swamy
> > > > March 1887
> > > > Lhasa, Tibet
> > > >
> > > > In reply to your enquiries I may say that I certify on my
word
> as
> > a
> > > > Sanyassi that I have twice visited Tibet since the year 1879;
> > that
> > > I
> > > > have personally become acquainted with several Mahatmas,
among
> > whom
> > > > were the two known to the outside word as Mahatma "M" and
> > > Mahatma "K.
> > > > H."; that I spent some time in their company; that they told
me
> > > that
> > > > they and other Mahatmas were interested in the work of the
> > > > Theosophical Society; that Mahatma "M" told me he had been
the
> > > > (occult) guardian of Madame Blavatsky from her infancy.
> > > >
> > > > And I further certify that in March 1887 I saw Mr. Damodar K.
> > > > Mavalankar at L'hassa, in a convalescent state. He told me,
in
> > the
> > > > presence of Mahatma "K. H." that he had been at the point of
> > death
> > > in
> > > > the previous year.
> > > >
> > > > Source: "News of Damodar." Lucifer (London), Volume 5,
> September
> > > > 1889, p. 68.
> > > >
> > > >
> > > > Case 56
> > > > Charles Johnston
> > > > Spring 1887
> > > > London
> > > >
> > > > I first met dear old "HPB," as she made all her friends call
> her,
> > > in
> > > > the spring of 1887. Some of her disciples had taken a pretty
> > house
> > > in
> > > > Norwood, where the huge glass nave and twin towers of the
> Crystal
> > > > Palace glint about a labyrinth of streets and terraces.
London
> > was
> > > at
> > > > its grimy best.
> > > >
> > > > HPB was just finishing her day's work, so I passed a half
hour
> > > > upstairs with her volunteer secretary, a disciple who served
> her
> > > with
> > > > boundless devotion.
> > > >
> > > > So the half hour passed, and I went downstairs to see the Old
> > Lady.
> > > > She was in her writing room, just rising from her desk, and
> clad
> > in
> > > > one of those dark blue dressing gowns she loved. My first
> > > impression
> > > > was of her rippled hair as she turned, then her marvelously
> > potent
> > > > eyes, as she welcomed me: "My dear fellow! I am so glad to
see
> > you!
> > > > Come in and talk! You are just in time to have some tea!" And
a
> > > > hearty handshake.
> > > >
> > > > HPB with a quizzically humorous smile [asked]: "Of course you
> > have
> > > > read the SPR Report??The Spookical Research Society?and know
> that
> > I
> > > > am a Russian spy, and the champion impostor of the age?"
> > > >
> > > > "Yes, I read the Report. But I knew its contents already. I
was
> > at
> > > > the meeting when it was first read, two years ago."
> > > >
> > > > "Well," said HPB, again smiling with infinite humor, "and
what
> > > > impression did the frisky lambkin from Australia [Richard
> > Hodgson]
> > > > make upon your susceptible heart?"
> > > >
> > > > "A very deep one. I decided that he must be a very good young
> > man,
> > > > who always came home to tea; and that the Lord had given him
a
> > very
> > > > good conceit of himself. If he got an opinion into his head,
he
> > > would
> > > > plow away blandly, and contrary facts would be quite
invisible.
> > And
> > > > all that Mr. Sinnett says in the Occult World seems to me
> > > absolutely
> > > > unshaken by the whole Report."
> > > >
> > > > "There is one thing about the SPR Report I want you to
explain.
> > > What
> > > > about the writing in the occult letters [of the Masters]?"
> > > >
> > > > "Well, what about it?" asked HPB, immediately interested.
> > > >
> > > > "They say that you wrote them yourself, and that they bear
> > evident
> > > > marks of your handwriting and style. What do you say to that?"
> > > >
> > > > "Let me explain it this way," she answered, after a long gaze
> at
> > > the
> > > > end of her cigarette. "Have you ever made experiments in
> thought-
> > > > transference? If you have, you must have noticed that the
> person
> > > who
> > > > received the mental picture very often colors it, or often
> > changes
> > > it
> > > > slightly, with his own thought, and this where perfectly
> genuine
> > > > transference of thought takes place. Well, it is something
like
> > > that
> > > > with the precipitated letters. One of our Masters, who
perhaps
> > does
> > > > not know English, and of course has no English handwriting,
> > wishes
> > > to
> > > > precipitate a letter in answer to a question sent mentally to
> > him.
> > > > Let us say he is in Tibet, while I am in Madras or London. He
> has
> > > the
> > > > answering thought in his mind, but not in English words. He
has
> > > first
> > > > to impress that thought on my brain, or on the brain of
someone
> > > else
> > > > who knows English, and then to take the word forms that rise
up
> > in
> > > > that other brain to answer the thought. Then he must form a
> clear
> > > > mind picture of the words in writing, also drawing on my
brain,
> > or
> > > > the brain of whoever it is, for the shapes. Then either
through
> > me
> > > or
> > > > some chela with whom he is magnetically connected, he has to
> > > > precipitate these word shapes on paper, first sending the
> shapes
> > > into
> > > > the chela's mind, and then driving them into the paper, using
> the
> > > > magnetic force of the chela to do the printing, and
collecting
> > the
> > > > material, black or blue or red, as the case may be, from the
> > astral
> > > > light. As all things dissolve into the astral light, the will
> of
> > > the
> > > > magician can draw them forth again. So he can draw forth
colors
> > of
> > > > pigments to mark the figures in the letter, using the
magnetic
> > > force
> > > > of the chela to stamp them in, and guiding the whole by his
own
> > > much
> > > > greater magnetic force, a current of powerful will.
> > > >
> > > > "That sounds quite reasonable," I answered. "Won't you show
me
> > how
> > > it
> > > > is done?"
> > > >
> > > > "You would have to be clairvoyant," she answered, in a
> perfectly
> > > > direct and matter-of-fact way, "in order to see and guide the
> > > > currents. But this is the point: Suppose the letter [is]
> > > precipitated
> > > > through me; it would naturally show some traces of my
> > expressions,
> > > > and even of my writing; but all the same, it would be a
> perfectly
> > > > genuine occult phenomenon, and a real message from that
> Mahatma.
> > > > Besides, when all is said and done, they exaggerate the
> likeness
> > of
> > > > the writings. And the experts are not infallible. We have had
> > > experts
> > > > who were just as positive that I could not possibly have
> written
> > > > those letters, and just as good experts, too. But the Report
> says
> > > > nothing about them. And then there are letters, in just the
> same
> > > > handwriting, precipitated when I was thousands of miles away.
> Dr.
> > > > Hartmann received more than one at Adyar, Madras, when I was
in
> > > > London; I could hardly have written them. But you have seen
> some
> > of
> > > > the occult letters? What do you say?"
> > > >
> > > > "Yes," I replied; "Mr. Sinnett showed me about a ream of
them:
> > the
> > > > whole series that the Occult World and Esoteric Buddhism are
> > based
> > > > on. Some of them are in red, either ink or pencil, but far
more
> > are
> > > > in blue. I thought it was pencil at first, and I tried to
> smudge
> > it
> > > > with my thumb; but it would not smudge."
> > > >
> > > > "Of course not!" she smiled; `the color is driven into the
> > surface
> > > of
> > > > the paper. But what about the writings?"
> > > >
> > > > "I am coming to that. There were two: the blue writing, and
the
> > > red;
> > > > they were totally different from each other, and both were
> quite
> > > > unlike yours. I have spent a good deal of time studying the
> > > relation
> > > > of handwriting to character, and the two characters were
quite
> > > > clearly marked. The blue was evidently a man of very gentle
and
> > > even
> > > > character, but of tremendously strong will; logical,
easygoing,
> > and
> > > > taking endless pains to make his meaning clear. It was
> altogether
> > > the
> > > > handwriting of a cultivated and very sympathetic man."
> > > >
> > > > "Which I am not," said HPB, with a smile; "that is Mahatma
Koot
> > > > Hoomi; he is a Kashmiri Brahman by birth, you know, and has
> > > traveled
> > > > a good deal in Europe. He is the author of the Occult World
> > > letters,
> > > > and gave Mr. Sinnett most of the material of Esoteric
Buddhism.
> > But
> > > > you have read all about it."
> > > >
> > > > "Yes, I remember he says you shriek across space with a voice
> > like
> > > > Sarasvati's peacock. Hardly the sort of thing you would say
of
> > > > yourself."
> > > >
> > > > "Of course not," she said; "I know I am a nightingale. But
what
> > > about
> > > > the other writing?"
> > > >
> > > > "The red? Oh that is wholly different. It is fierce,
impetuous,
> > > > dominant, strong; it comes in volcanic outbursts, while the
> other
> > > is
> > > > like Niagara Falls. One is fire, and the other is the ocean.
> They
> > > are
> > > > wholly different, and both quite unlike yours. But the second
> has
> > > > more resemblance to yours than the first."
> > > >
> > > > "This is my Master," she said, "whom we call Mahatma Morya. I
> > have
> > > > his picture here."
> > > >
> > > > And she showed me a small panel in oils. If ever I saw
genuine
> > awe
> > > > and reverence in a human face, it was in hers, when she spoke
> of
> > > her
> > > > Master. He was a Rajput by birth, she said, one of the old
> > warrior
> > > > race of the Indian desert, the finest and handsomest nation
in
> > the
> > > > world. Her Master was a giant, six feet eight, and splendidly
> > > built,
> > > > a superb type of manly beauty. Even in the picture, there is
a
> > > > marvelous power and fascination; the force, the fierceness
> even,
> > of
> > > > the face; the dark, glowing eyes, which stare you out of
> > > countenance;
> > > > the clear-cut features of bronze, the raven hair and beard?
all
> > > spoke
> > > > of manhood strength. I asked her something about his age. She
> > > > answered:
> > > >
> > > > "My dear, I cannot tell you exactly, for I do not know. But
> this
> > I
> > > > will tell you. I met him first when I was twenty?in 1851. He
> was
> > in
> > > > the very prime of manhood then. I am an old woman now, but he
> has
> > > not
> > > > aged a day. He is still in the prime of manhood. That is all
I
> > can
> > > > say. You may draw you own conclusions."
> > > >
> > > > Then she told me something about other Masters and adepts she
> had
> > > > known. She had known adepts of many races, from Northern and
> > > Southern
> > > > India, Tibet, Persia, China, Egypt; of various European
> nations,
> > > > Greek, Hungarian, Italian, English; of certain races in South
> > > > America, where she said there was a Lodge of adepts.
> > > >
> > > > Source: Johnson, Charles. 1900. "Helena Petrovna Blavatsky."
> > > > Theosophical Forum (New York) 5?6 (Apr.?Jul.). Reprint in
> > > Blavatsky,
> > > > Collected Writings, 8:392?409.
> > > >
> > > >
> > > > Case 57
> > > > Violet Tweedale
> > > > 1888?1889
> > > > London
> > > >
> > > > On another occasion when I was alone with Madame Blavatsky,
she
> > > > suddenly broke off our conversation by lapsing into another
> > > language,
> > > > which I supposed to be Hindustani. She appeared to be
> addressing
> > > some
> > > > one else, and on looking over my shoulder I saw we were no
> longer
> > > > alone. A man stood in the middle of the room. I was sure he
had
> > not
> > > > entered by the door, window, or chimney, and as I looked at
him
> > in
> > > > some astonishment, he salaamed to Madame Blavatsky and
replied
> to
> > > her
> > > > in the same language in which she had addressed him.
> > > >
> > > > I rose at once to leave her, and as I bade her good-by she
> > > whispered
> > > > to me, "Do not mention this." The man did not seem aware of
my
> > > > presence; he took no notice of me as I left the room. He was
> dark
> > > in
> > > > color and very sad looking, and his dress was a long, black
> cloak
> > > and
> > > > a soft black hat, which he did not remove, pulled well over
his
> > > eyes.
> > > > I found out that evening that none of the general staff were
> > aware
> > > of
> > > > his arrival, and I saw him no more.
> > > >
> > > > Source: Tweedale, Violet. Ghosts I Have Seen and Other
Psychic
> > > > Experiences. New York: Frederick A. Stokes, 1919, 51, 56?61.
> > > >
> > > >
> > > > Case 58
> > > > Henry S. Olcott
> > > > October 25, 1888
> > > > Approaching Rome, Italy by train
> > > >
> > > > [I had] the most unexpected and splendid visit from M[orya]
in
> > the
> > > > train. I felt so rejoiced. . . . He was so kind, so loving
and
> > > > compassionate; despite all my faults and shortcomings, he
bears
> > > with
> > > > me and holds to me because of the useful work I have now and
> then
> > > > done, and of my fervent desire to do my duty. If he has not
> told
> > > you
> > > > already, he will; so I shall not flog my tired brain to
> describe
> > > how
> > > > he came, talked, looked and went. Goodnight, Chum -- to you
and
> > to
> > > > all . . . .
> > > >
> > > > [In his handwritten diary for Oct. 25, 1888, Henry Olcott
> penned
> > > the
> > > > following:
> > > >
> > > > "At 9:30 [I] took train for Rome via Pistoia and Pisa. In
train
> > > all
> > > > night. . . . [I] had a most encouraging visit from M[orya] in
> the
> > > > train." ]
> > > >
> > > > Sources: Letter dated Oct. 26, 1888 from Henry Olcott to H.P.
> > > > Blavatsky (quoted in Hammer on the Mountain, Howard Murphet,
> > > Wheaton,
> > > > Illinois, Theosophical Publishing House, 1972, p. 236);
Olcott,
> > > Henry
> > > > S. Diaries. Entry for Oct. 25, 1888.
> > > >
> > > >
> > > > Case 59
> > > > Archibald Keightley
> > > > April 1889
> > > > London
> > > >
> > > > The meetings of the Blavatsky Lodge were out of the ordinary.
> The
> > > > discussions were out of the ordinary. The discussions were
> > informal
> > > > and all sat round and asked questions of Mme. Blavatsky. All
> > sorts
> > > > and conditions of men and women were present and one part of
> our
> > > > delight was for Mme. Blavatsky to reply by the Socratic
method ?
>
> > > ask
> > > > another question and seek information on her own account.
> > > >
> > > > Sometimes there would be unseen visitors, seen by some but
not
> by
> > > > others of us. Results were curious. Mme. Blavatsky felt the
> cold
> > > very
> > > > much and her room was therefore kept very warm, so much so
that
> > at
> > > > the meetings it was unpleasantly hot very often. One night
> before
> > > the
> > > > meeting time, I came downstairs to find the room like an ice-
> > house,
> > > > though fire and lights were fully on. I called H.P.B.'s
> attention
> > > to
> > > > this, but was greeted with a laugh and "Oh, I have had a
friend
> > of
> > > > mine here to see me and he forgot to remove his atmosphere."
> > > Another
> > > > time I remember that the rooms gradually filled until there
was
> > no
> > > > vacant seat. On the sofa sat a distinguished Hindu, in full
> > panoply
> > > > of turban and dress. The discussion proceeded and apparently
> our
> > > > distinguished guest was much interested, for he seemed to
> follow
> > > > intelligently the remarks of each speaker. The President of
the
> > > Lodge
> > > > arrived that night very late, and coming in looked around for
a
> > > seat.
> > > > He walked up to the sofa and sat down ? right in the middle
of
> > the
> > > > distinguished Hindu, who promptly, and with some surprise,
> > fizzled
> > > > and vanished!
> > > >
> > > > Source: Keightley, Archibald. "Reminiscences of H.P.
> Blavatsky,"
> > > > The Theosophical Quarterly (New York), October 1910, pp. 109-
> 122.
> > > >
> > > >
> > > > Case 60a
> > > > Annie Besant
> > > > July 1889
> > > > Fontainebleau, France
> > > >
> > > > My first-hand experience of the Masters had been clear,
> definite,
> > > and
> > > > absolutely convincing to me. The experience began in 1889. In
> the
> > > > beginning of the year, before I joined the T.S., I was making
> > > > desperate efforts to pierce the darkness, and was seeking
with
> > > > passionate earnestness to obtain some direct evidence of the
> > > > existence of Soul and of the superphysical worlds; one
evening
> as
> > I
> > > > sat alone, concentrating my mind on this longing, I heard the
> > > > Master's voice --- but knew not whose its was ---and after
some
> > > > questions asked by Him and answered by me, came the promise
> that
> > I
> > > > should soon find the light --- a promise quickly verified. As
I
> > > did
> > > > not till later know Who had spoken to me, I ought not to put
> this
> > > as
> > > > evidence at that time, and it was in the summer of of 1889
that
> I
> > > > gained my first direct evidence. I as in Fontainebleau
[staying
> > > with
> > > > Madame Blavatsky], and was sleeping in a small room by
myself;
> I
> > > was
> > > > waked suddenly and sat up in bed startled, to find the air of
> the
> > > > room thrown into pulsing electrical waves, and then appeared
> the
> > > > radiant astral Figure of the Master [Morya], visible to my
> > physical
> > > > eyes.
> > > >
> > > > Source: Besant, Annie. The Case Against W.Q. Judge, p. 10.
> > > >
> > > > Case 60b
> > > > Annie Besant
> > > > July 1889
> > > > Fontainebleau, France
> > > >
> > > > I will tell you about the first occasion on which I saw my
> > Master.
> > > > Soon after I had joined the Society, it happened that I was
in
> > > > England at a time when H. P. B. was in Fontainebleau, France,
> > where
> > > > The Voice of the Silence was written. She wrote me to go over
> and
> > > > join her, which I did with joy. She was living in a
delightful
> > old
> > > > house out in the country, and I was put in a bed-room near
> hers,
> > a
> > > > door connecting the two. One night I awoke suddenly owing to
an
> > > > extraordinary feeling that there was in the room. The air was
> all
> > > > throbbing, and it seemed as if an electric machine was
playing
> > > there;
> > > > the whole room was electric. I was so astonished (for it was
my
> > > first
> > > > experience of the kind) that I sat up in bed, wondering what
on
> > > earth
> > > > could be happening. It was quite dark, and in those days I
was
> > not
> > > a
> > > > bit clairvoyant. At the foot of the bed a luminous figure
> > appeared,
> > > > and stood there from half a minute to a minute. It was the
> figure
> > > of
> > > > a very tall man, and I thought, from pictures I had seen, it
> was
> > H.
> > > > P. B.'s Master. Near him was another figure, more faintly
> > luminous,
> > > > which I could not clearly distinguish. The brilliant figure
> stood
> > > > quite still, looking at me, and I was so utterly astounded
that
> I
> > > sat
> > > > perfectly still, simply looking at Him; I did not even think
of
> > > > saluting Him. So I remained motionless and then gradually the
> > > figure
> > > > vanished. Next day I told H. P. B. what had happened, and she
> > > > replied: `Yes, Master came to see me in the night, and went
> into
> > > your
> > > > room to have a look at you.' This was my first experience of
> > seeing
> > > a
> > > > Master; it must have been clearly a case of materialisation,
> for
> > as
> > > I
> > > > have said, I was not in the least clairvoyant at the time.
> > > >
> > > > Source: Besant, Annie. "In the Twilight." The Theosophist
> > > (Adyar,
> > > > Madras, India), May 1910, pp. 1098-1100.
> > > >
> > > >
> > > > Case 61
> > > > James Morgan Pryse
> > > > August 1889
> > > > Los Angeles, California
> > > >
> > > > My mind kept dwelling on Paracelsus, with a distinct
impression
> > > that
> > > > he was again incarnated; so I resolved to find him, if
> possible,
> > > and
> > > > in my daily meditation concentrated my mind on him. One
evening
> > > [in
> > > > 1889] while I was thus meditating the face of H. P. B.
flashed
> > > before
> > > > me. I recognized it from her portrait in Isis, though it
> appeared
> > > > much older. Thinking that the astral picture, as I took it to
> be,
> > > > was due to some vagary of fancy, I tried to exclude it; but
at
> > that
> > > > the face showed a look of impatience, and instantly I was
drawn
> > out
> > > > of my body and immediately was standing "in the astral"
beside
> H.
> > > P.
> > > > B. in London. It was along toward morning there, but she was
> > still
> > > > seated at her writing desk. While she was speaking to me,
very
> > > > kindly, I could not help thinking how odd it was that an
> > apparently
> > > > fleshy old lady should be an Adept. I tried to put that
> impolite
> > > > thought out of my mind, but she read it, and as if in answer
to
> > it
> > > > her physical body became translucent, revealing a marvellous
> > inner
> > > > body that looked as if it were formed of molten gold. Then
> > > suddenly
> > > > the Master M. appeared before us in his mayavi-rupa. To him I
> > made
> > > > profound obeisance, for he seemed to me more like a God than
a
> > > man.
> > > > Somehow I knew who he was, though this was the first time I
had
> > > seen
> > > > him. He spoke to me graciously and said, "I shall have work
for
> > > you
> > > > in six months." He walked to the further side of the room,
> waved
> > > his
> > > > hand in farewell and departed. Then H. P. B. dismissed me
with
> > the
> > > > parting words, "God bless you," and directly I saw the waves
of
> > the
> > > > Atlantic beneath me; I floated down and dipped my feet in
their
> > > > crests. Then with a rush I crossed the continent till I saw
the
> > > > lights of Los Angles and returned to my body, seated in the
> chair
> > > > where I had left it. Thus by looking for Paracelsus, while
> > > resolved
> > > > not to intrude on H. P. B. and the Master M., I found them
all.
> > > For
> > > > H. P. B. simply was Paracelsus, and in my ignorance of that
> fact
> > I
> > > > had blundered, happily stumbling upon a triumphant outcome
> vastly
> > > > beyond anything I had expected.
> > > >
> > > > Source: Pryse, James Morgan. "Memorabilia of H.P.B." The
> > > Canadian
> > > > Theosophist, March 15, 1935, pp. 1-5.
> > > >
> > > >
> > > > Case 62
> > > > Julia Keightley
> > > > May 1891
> > > > Pennsylvania
> > > >
> > > > A few days after Madame Blavatsky died, HPB awoke me at
night.
> I
> > > > raised myself, feeling no surprise, but only the sweet
> accustomed
> > > > pleasure. She held my eyes with her leonine gaze. Then she
grew
> > > > thinner, taller, her shape became masculine; slowly then her
> > > features
> > > > changed, until a man of height and rugged powers stood before
> me,
> > > the
> > > > last vestige of her features melting into his, until the
> leonine
> > > > gaze, the progressed radiance of her glance alone remained.
The
> > man
> > > > lifted his head and said, "Bear witness!" He then walked from
> the
> > > > room, laying his hand on the portrait of HPB as he passed.
> Since
> > > > then, he has come to me several times, with instructions, in
> > broad
> > > > daylight while I was busily working, and once he stepped out
> from
> > a
> > > > large portrait of HPB.
> > > >
> > > > Source: Wachtmeister, Constance and others. Reminiscences of
H.
> > P.
> > > > Blavatsky and the Secret Doctrine. London, Theosophical
> > Publishing
> > > > Society, 1893."
> > > >
> > > > Compiled and edited by Daniel H. Caldwell
> > > >
> > > >
> > > > http://mahatmaletters.net/
> > > > http://www.blavatskyarchives.com/
> > > >
> > >
> > >
> > >
> > >
> > >
> > >
> > > ---------------------------------
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