Cardiff Blavatsky Archive

Theosophical Society, Cardiff Lodge, 206 Newport Road, Cardiff CF24 – 1DL


Miscellaneous Letters (Part 2)


H P Blavatsky


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and other miscellaneous letters transcribed, compiled,

with an introduction  


A. Trevor Barker


Section 5

Miscellaneous Letters Page 304 – 365

Appendices Page 369 – 391

General Index Page 391 - 404




II.—A. 0. Hume

LETTERS CLV-CLVII . . . .   304/311

Mr. Hume is dissatisfied . . .   305

H. P. B.’s Missing Principle . . .  307

Hume blasphemes . . . .   309

Hume knows better than Masters. . .  311


III.—William Q. Judge

LETTERS CLVIII-CLX . . . .    312/315

Judge received Letters from K. H. . . .  313

Persecutions and Trials in America . . .   315


IV.—T. Subba Row

LETTERS CLXI-CLXIV . . . .   316/323

The Adepts of India . . . .   317

Why it is impossible to teach Hume . . .   319

Subba Row’s Knowledge. . .   321

A Proficient in Occult Science . . .   323


V.—H. S. Olcott

LETTERS CLXV-CLXXI. . . .   324/334

Sancaracharya an Initiate . . .   325

Hume goes into Polities . . .    327

Col. Olcott “goes” for H. P. B. . . .   329

About Babajee . . . .   331

H. P. B.’s Expenses. . .   333


VI.—Babajee D. Nath


Babajee loyal to Theosophy . . .  337

The “Mystic” Name of D. N. . . .  339

Brahman Customs . . . . .    341

A Letter through Babajee . . .   343




VII.—The Gebhards.—Ernst Schutze.—Mohini.—Damodar.—Elliott Coues.— Anna


LETTERS CLXXX-CXCIV . . . .   345/362

Babajee’s Influence . . .   347

The Handwriting Expert’s Testimony. . .   349

H. P. B.’s Health . . .   351

How Hume received Letters . . .   353

Damodar is indignant . . .   355

Elliott Coues and H. P. B . . .   357

Anna Kingsford and K. H. . . .   359

Puja made to a personal God . . .  361


VIII.—Mahatma Letters

LETTERS CXCV-CCVIII  . . .    363/366

Relative and Absolute Truth . . .  365




I.—Death. By Eliphas Levi. With Marginal Notes of K. H. . . .  . 369—375

II.—Cosmological Notes. From A. P. Sinnett’s MS. Book . . . .   . 376—386

III.—Cures effected by Col. Olcott in Calcutta by Mesmeric Passes . . .  .






A Typical Specimen of Mme. Blavatsky’s Handwriting















II. —A.  O.  HUME






Extracts of a letter from A. O. Hume to K. H.


. . .”I not only do not dislike your exercise of this right, but I crave for

it—and should be glad indeed if you were always to speak your mind far more

freely than you do. I object to rudeness—some people are rude [1] -- and this

without offending me,

1 Does he call his letters to M. and H. P. B. polite?

grates against my feelings as a gentleman, just as a bad smell offends my

olfactory nerves.

. . . “As to the particular point that you urge, viz. my great changeableness—I

quite think you have a prima facie ground for attack; but yet the case is not

exactly as you think. I am not really so very changeable!! . . . I cannot rely

solely on you—you have too little time and the only manner in which you appear

able to teach me, by letter, is so slow and so unsatisfactory, that it would not

be right for me to look nowhere else.” 2

2 C. C. M. would perhaps call this “candid”?

. . . “Circumstances have prevented . . . your placing me in such a position

that I could feel certain you were correct in what you teach. Very probably you

are—but others of the highest learning who have apparently gone over a good deal the same ground as yourself—traverse your views to a great extent. In the first place they seem to hold that you Arhats all are on the wrong road—that you are but refined and highly cultured tantrikists striving for the Upasana of Shakti

or Kamarupa instead of that of Pranava or Brahman!! . . .”

They equally disagree as to your view that there is no God. 3

3 Vedantin Adwaitas?

. . . Now I do not pretend to say which of you are right. As far as I can judge

their learning and yog powers are not inferior to yours. 4

4 His “good old Swami” having no powers whatever—the logical inference would be that we have none at all?


       I  The passages printed in bold type are K. H.’s comments, while those in

bold type italics have been underlined by K. H.—ED.       



—•— 305   MR.  HUME  IS  DISSATISFIED   —•—


But my dear friend . . . supposing that you are right—then I greatly fear that a

philosophy crowned by the bald, crude atheism, that you insist on in your notes

(for you would not have my veiled enunciation of this), 5 will not be accepted

even in this sadly

5 Is this candid? And should we accept such a policy?

materialistic age. Europe will not have it neither will Asia. . . . But moreover

even could we diffuse it, would it be productive of good in the present state of

the world? . . . To you and men of your purity and elevation of character—even

to men low down in the scale like myself, pure atheism may do no harm—but to the untaught and spiritually wholly unawakened classes it would I fear bring evil.

6 And can a superstitious fiction, belief in a pure myth, be ever productive of

good? We are called by him Jesuits and yet his policy would be purely—Loyolian.

. . . . . . but the effect of early training as you will say, intuition as I

claim, does not allow me to accept your view as proved. . . . . .

. . . . . I cannot truly say that I believe that there is no God. I believe

rather that there is a God. 7

7 “I am more of an Adwaitee than M. or K. H.” he wrote but yesterday.

. . . I do not think you are correct in the view that you take of my

changeableness—I am manysided and as I travel on I revolve and you see different sides at different times—but you will find that my orbit barring minor mutations is direct enough, and any apparent retrogressions are optical delusions due to your standpoint.—At any rate that is an extremely ingenious explanation.


                                                                  Yours ever sincerely,



            A. O. HUME.

Of course, no doubt he is very “ingenious.”








Jan. 4th, 1881.


And tho’ I am desperately inclined at times to believe that you are an impostor

I believe I love you more than any of them.

I have just got off the last pages of a pamphlet I am preparing.


I  Marginal comments in M.’s handwriting are printed in bold type. Passages

printed in bold type italics have been underlined by M. The numbers in brackets

in bold type refer to M.’s comments at the end of the letter.—ED.





These last pages are an extract from your letter about Madame * Thekla

Lebendorff  † But your explanation in this case is not intelligible—so after

trying to make out what you meant—I have entirely rewritten this out of my inner

consciousness—Buddha knows if I have got on the right scent—I do not—but you will see the proofs and you or the Brothers,? must correct any blunders.

* As there are perverted natures which come to love physical deformity as a

contrast to beauty, so also there are those who find a rest in the moral

depravity of vitiated persons. Such would consider imposture as cleverness.

† Mr. Sinnett has to use his influence to forbid such breach of trust. Her

letter to Mr. Hume was a private one. The case may be given fully. The

publishing of names—names of persons whose kin survive and live to the present day in Russia must be forbidden by M. B.

This pamphlet consists of (1) a long letter denouncing theosophy as a sham, and

setting forth all the objections to it and the Brothers, put forward by the more

intelligent men who do not disbelieve in the facts of spiritualism.

Such as Mr. Chatterjei—for instance?

(2) A very much longer letter alas, an awfully long letter, picking the first to

pieces and turning it inside out.

I have in this done my very best. I think it reads fairly well—it is not

conclusive -- (for that you must thank the Brothers) (1) but it puts the very

best face possible on every awkward fact, and gives the fullest view of all the

favourable ones. The facts being as they are I defy anyone to do more. I mean

anyone short of a brother, and my hope is that if there are brothers, some of

them may when the proofs are before you favour us with some hints by which I may strengthen the case. I have taken this opportunity to let in a lot of light upon

the principles of Esoteric Theosophy and on matters connected with the Brothers and their modi operandi etc. etc. There is a great deal in this letter (2).

But tho’ I think I have made out a good case; though I may convince others—I

have almost unconvinced myself (3). Never till I came to defend it, did I

realise the extreme weakness of our position. You, you dear old sinner (and

wouldn’t you have been a reprobate under normal conditions?) are the worst

breach of all—your entire want of control of temper—your utterly un-Buddha and un-Christlike manner of speaking of all who offend you—your reckless statements form together an indictment that it is hard to meet—I have I think got round it

(4). But though I may stop others’ mouths, I personally am not satisfied. Now

perhaps you will say “Are you any better?” “I shall reply at onc



—•— 307    H.P.B.’S  MISSING  PRINCIPLE   —•—


 certainly not—probably in other ways ten times worse.” But then I am not the

chosen messenger of the embodiment of all purity and virtue—I am a mudstained soul that, though a cat may look at a king, may not even look at a Brother.

(5) Now I know all about the Brothers’ supposed explanation (6), that you are a

psychological cripple, one of your seven principles being in pawn in Tibet—if so more shame to them keeping other people’s property to the great detriment of the owner. But grant it so, then I ask my friends the Brothers to “precisez” as the French say—which principle have you got old chaps?

It ain’t the Hoola sariram, the body—that’s clear for you might truly say with

Hamlet “Oh that this too solid flesh would melt!”

And it can’t be the linga sariram, as that can’t part from the body, and it

ain’t the kama rupa and if it were, its loss would not account for your


Neither assuredly is it the Jivatma, you have plenty of life in you. Neither is

it the fifth principle or mind, for without this you would be “quo ad” the

external world, an idiot. Neither is it the sixth principle for without this you

would be a devil, intellect without conscience, while as for the seventh that is

universal and can be captured by no Brother and no Buddha, but exists for each

precisely to the degree that the eyes of the sixth principle are open.

Therefore to me this explanation is not only not satisfactory—but its having

been offered—throws suspicion on the whole thing.

Very clever—but suppose it is neither one of the seven particularly but all?

Every one of them a “cripple” and forbidden the exercise of its full powers? And suppose such is the wise law of a far foreseeing power!

And so in many cases the more one looks into things, the less they seem to hold

water. The more they bear the look of contrivances thrown out on the spur of the moment to meet an immediate difficulty.

If as is quite possible, everything could be explained—then I only deplore the

fatuity of the superior beings who send you to fight the world armed with only a

part of your faculties, and carefully surround you with a network of such

contradictory and compromising facts, as to render it impossible for your most

loving and by no means least intelligent friend to avoid at times grave doubts

not only as to their existence but also as to your good faith. (7)

In letter No. 2  I have doubtless answered every objection—after a fashion—but

if I was to write a No. 3 on the other side couldn’t I make mincemeat of some at

least of No. 2’s arguments. No one outside can perhaps.





As said before—a good reason for it. For the arguments on both sides are faulty

and easily made “mincemeat” of.


All I can say is—if as I still believe on the balance of evidence the Brothers

do exist—entreat and pray them so to strengthen you as to make you more what a great moral reformer—should be—and so strengthen our hands to defend you and advance their cause.

(8) Well No. 3 is Olcott’s letter from Ceylon—with one passage left out and a few words modified—to me an excellent letter—the passage which the world would at once hit upon as pointing to a transcendental flirtation between Morier and his “most exquisite specimen of perfect womanhood” K. H.’s sister, I have naturally elided—also the one about his supposed exit from the body in New York, which is weak and explicable as simple somnambulism. I  Mr. Hume acted judiciously in eliding that passage in O.’s letter though the writing of the three words would not be covered by the theory of somnambulism, as somnambulists do not pass through solid walls. As for the sentence about my

brother’s sister, no one with any delicacy would have thought of giving it to

the public. The public, represented so brutally indecent in thought, that even

one of its most accomplished leaders could not read of the pure sisterly

friendship of a holy woman for her brother’s lifelong brother in occult research

without descending to the grovelling thought of a sensual relationship, must be

but a herd of swine. And still that same leader wonders that we do not come to

his study and prove we are not fictions of a mad fancy!

No. 4 is your story about Thekla—rewritten—I only hope it is quite true—and that when it gets round to Russia as it is sure to do, that people will confirm and

not contradict.

There is a preface in big type which anyone who likes may suppose to be written

by the Brothers—or by you or the President, saying that these letters though by

no means entirely free from errors and misconceptions are yet published as

throwing some light upon difficulties which have been felt by many interested in

Theosophy. The proofs will come to you in due course—strengthen the defence if you or they can—don’t attempt to weaken the attack—the strongest position is always gained, by putting out yourself all that can possibly be said against


By the way how many copies should be printed of the Bengali translation of the

Ladies Rules etc. Sinnett only printed 100 of the English and there appear to be

none left now! It is no use printing more of the Bengali rules than are likely

to be of use—but I think 100 too few. Please tell me how many—I am paying for the printing of this, and S. K. Chatterjee who is


I       This passage is scored through in red ink in the original by M.—ED.



—•— 309    HUME  BLASPHEMES   —•—


going down to Calcutta—and who has taken great pains with the translation, will

see it through the press, and I have to write to him there to say how many

copies, so please, don’t forget to answer sharp, how many copies.

Chatterjee is a very clever fellow but though he does not disbelieve in

spiritualism, or spiritual science, I can’t get him to swallow the Brothers

nohow! I have just sent him on Olcott’s letter and Ramaswamier’s certificate

with Morier’s postcript—to the effect that you are all dzing dzing. Most people

are dzing dzing in the opinion of the illustrious.

If they don’t exist what a novel writer you would make! (9A) You certainly make

your characters very consistent. When is our dear old Christ—I mean K. H., again to appear on the scene—he is quite our favourite actor (9B) -- well I suppose they know their own business best, but humanly speaking they make a mistake in crippling my energies by leaving me without any certainty of their existence, and thus harassing me with doubts whether I may not be preaching doctrines which however pure in themselves may be founded on a fraud—and which if so founded can never do any good—by doubts whether I am not wickedly wasting my time and brains over a chimera, time and energies that I might devote to some humbler but possibly truer and more good producing cause (9C). However I engaged for one year—and during that shall do all I can, honestly and fairly—but if within that period I can acquire no certainty I shall retire from the Society feeling that true or false, it is no truth for me. I shall not give up the life (10) for that imperfectly perhaps as I may as yet have succeeded in living it, commends itself wholly to me—but I shall withdraw from the Society; if founded on truth I shall at least have done it some good by all I have written and done—if not so, I cannot have done much harm and I have not so far as I know gone beyond what I do believe.

You will say that this is nicely complimentary [to] you—but between you and I

there must be no euphemisms if put into a witness box to-morrow. I could swear, that as at present advised—I believe you to be a perfectly true woman—but I could not swear that the whole story about the Brothers was not a fiction,

though I could swear that on the whole I believed it to be more likely to be

true than false.

Sinnett however—lucky fellow, has no shade of doubt—and with his

conviction—position and abilities he will be a tower of strength to you—and to

Theosophy—so that I shall have less compunction in washing my hands of the

business than I should have had were you left without a champion in the hands of the Philistines.





I shall take up Terry’s letter next and see what I can make of it. I have not

had time to consider it yet properly.

I wish you would put me in communication with your Triplicane Pundit, and induce him to favour me with a few more letters like that last. If I had only had that before I wrote that Fragments!

Love to Olcott.

Ever yours affectionately,


                                                          A. O. HUME.

(1) Who refuse to send their portrait—photos to illustrate the forthcoming

revised and corrected edition of Hume’s “Essays on Miracles.”

(2) So there is. But great intellectuality does not always go hand in hand with

great discernment of right and wrong.

(3) Quite so. There are natures also so much psychologised with their own

eloquence, so completely subjugated by their own great oratorial powers that

they are the first to fall under the charm. Mr. Hume will as easily bamboozle

himself into as out of any belief, provided he is allowed to take all the points


(4) Yes—but at what a price!

(5) Hypocrisy is not always “the necessary burden of villainy—“ but often the

outcome of vain coquetry with one’s own nature. The inner Hume assuming

attitudes before the mirror of the outer Hume.

(6) He is mistaken—he does not.

(7) Never for those who know her well.

(8) Nor shall we fail to do so when the time comes.

(9A) Yes; and what a sculptor and painter she must be as she justly remarked.

(9B) The man blasphemes! K. H. will never be an actor for the gratification of

anyone. Let him doubt it, he will not doubt much longer but soon find out his


(9C) If he has the slightest doubt and yet does so he is no honest man.

(10) Let me draw your attention to a sentence in my letter to Scott in which I

allude to certain implied threats. The date of Mr. Hume’s letter is Jan. 4th. I

projected myself before Scott on the 5th and wrote to tell him that I was glad I

could do so without appearing to yield to implied threats. Whoever else will see

us it will never be Mr. Hume. He can retire but Mr. Sinnett need not break with


Finally we do not approve in its present form of Mr. Hume’s pamphlet.

Comparatively few of the members of the Society





occupy themselves with Occult study or believe in our existence. His pamphlet

commits the whole body to both. Therein he errs as plainly as Wyld of London in giving out his private views and his preface suggesting us as its authors must

but compromise the Society the more.

Your proposal to compile a manual for the instruction of young members is

approved by K. H. Consult with Moorad Ali and Olcott. K. H. desires me to say

that he has no objection to your bringing out 2nd edition provided you include

[in] an appendix and the different proofs that have since accumulated. He

desires you to stay here as long as you possibly can. He will write through the






Original Telegraph Form

To: A. O. Hume:

Rothney Castle, Jakko, Simla.

From: H. P. Blavatsky:

Bombay, Byculla.



                 SIMLA, 5.9.82.

Our ways not their ways. Brothers may not care but dare not go against oldest

rules. Two Chohans Chelas protested and ten more signed Subba Row first.

Dangerous experiments.

Letter Written on Back of Above.


Just received this—not sure if I understand it—if the Brothers understand things

so little that they allow not only you, but all their Chelas to misconceive

wholly alike the purport, spirit and practical bearing of a thing, so that they

protest against what they ought to give thanks for—I really think the thing is

hopeless—and I give it up—no ship can make anything of a voyage unless the

captain knows navigation—his being a great chemist will not help the matter and

the great powers and virtues of the Brothers will not help the Society, if they

the Captains are so ignorant as this incident seems to indicate of the

navigation of the ocean of worldly life. Ta-ta.



Yours ever,



        A. O. Hume.



—•—   III. —WILLIAM  Q.  JUDGE  —•—








          71, BROADWAY, N.Y.,




                                Augt. 1st, 1881.



I have had great pleasure in reading your Occult World, and in this country so

far away from India, it has been for me a source of great profit as well as

encouragement. I never have had the pleasure of speaking to you, but hope one

day I shall; but there is, for me at least, between us a close bond of sympathy

in that we both have been in the same current. Although I never had the name

given me I have when Mme. Blavatsky was here had the honor of hearing from him  viva voce, I mean Koot Hoomi and also from others. And I would give much to see some of the handwriting of those letters to you if it were only one word, because I have a handwriting here in a certain blue material with which I would like to compare it.

You certainly have been exceptionally honored, and why, they must have some

reason. While H. P. B. was here, they came many and many a time and spoke with Olcott and myself. But their identity was secure because neither of us at that

time could pierce the wall of matter and see the true occupant. We had to depend entirely upon changes of expression.

I thank you for the book; it will be so much on the way, and will aid to

establish the counter current now so much needed. For myself it serves to keep

vivid and green the facts I once witnessed and which time perhaps might without

it, render weak and maybe incredible.

I am, fraternally yours,

because “there is a spirit in man.”


                                                        WILLIAM Q. JUDGE,


                                                       N.Y. Rec. Secy. T.S.





                                   Feby. 5, 1886.


So they have reported on you. You are a corpse. You are squelched, you are a

mere Mahatma fabrication. But they





praise you too, for you must ever remain the chief, the most interesting, the

hugest, the most marvellous and the most able impostor and organiser of great

movements, who has appeared in any age either to bless or to curse it. Not

Caglistro had such honour as this! Well you deserve honour; I only wish it were

not accompanied by such vile lies and trash as they put on you. You revisit

these glimpses of the moon, and these madmen forthwith assail you and while they admit you have no motive they will not if they can help it permit you to do the great work which without you, might have waited longer yet for its beginning.

I shall have written before you get this a letter to the Boston Index which

reprinted the report. You must have observed that Hodgson has left me out. And yet I am an important factor. I was there. I examine all, I had all in charge,

and I say there was no aperture behind the shrine. Then as to letters from  you

know I have many that came to me which resemble my writing. How will they

explain that? Did I delude myself? And so on.

You can rely on me at this point for all the help that may be thought necessary.

You will remember that I was at Enghien with you the day of one of the

phenomena. They did not get those times when I got letters from the postman with messages inside. I have here some old letters, and one of them relates to the

cremation of De Palme.

But people here are not distressed by this report. They see that truth runs

through our whole movement and they are not so hidebound by reports and

authority as in other places.

Gebhard is my pupil! He and I have been crowding the mourners, and in Boston and Cincinnati great interest is growing. They find me back from India still a

believer and still explaining away what they call your “impostures.”

Mr. and Mrs. E. Forbes Waters of Boston, have returned to the field. I

reinitiated them the other night. They control many intellectual people and we

expect to do something in Boston, great. We had meetings there night after night

and you can imagine them plying poor Gebhard with questions who referred to me when they desired to know all the laws of Occultism, the residences of Mahatmas, how they appear, all the fine “ramifications” of Karma etc. etc. Well, as they know nothing the little I do know seemed much to them. By the time they find themselves with the same amount of knowledge perhaps I will have acquired more.

Now as to me will you ask  if there be anything to say to me. I work all the

time. How does he explain the meaning of his message through you that I “showed intuition by leaving





India”? If you do not care to bother with [it] it will not make any difference.

If 10 years have not made any change certainly failure to get this will not.


                                                      As ever yours,


                                                              WILLIAM Q. JUDGE.





                            May. 22, 1886.

DEAR H. P. B.,

I called on Bouton the other day and arranged that henceforth he should send you the money in regular drafts on London, easy to cash.

The explanation of the Holloway matter is, that you in 1884, appointed her your

attorney and agent in writing to attend to Bouton. When she came back she

employed a lawyer, and thus so far as that is concerned you are bound by your

own acts. I thoroughly agree with what you say about her.

I understand that she is writing a book on the theosophical movement, to be

embellished with pictures. She is great on catching the passing emotions of the

people, for a sale.

Now will you do me the favour of sending me an authoritative letter stating that

you do not send ambiguous telegrams to W. Q. J., and that any such message to

have any effect on W. Q. J. will contain a sign he will understand. For some

person has been sending me telegrams from various parts of U.S. signed “H. P.

B.” with ridiculous orders in them. The last was the other day from Baltimore

reading “Your enemy is a woman; now as then she has betrayed you. Now you know why the Master did not cure you in India. “H. P. B.” (!!) I cannot place it. I do not connect L. C. Holloway with it. Can you give me any light. (I don’t

know!) I shall certainly expect from you an article for my Magazine, The Path. It is going to create a buzz here, and if H. P. B. redivivus appeared there, great

benefit would result to the Cause. This journal will help the Theosophist and

all theos. literature. So look kindly on it and take higher advice.

The “Oregon” sunk off this coast the other day and I think had some letters of

mine on board.

I will write again soon regarding Bouton and duly inform you.

Your Secret Doctrine ought to be protected here. As you are an American citizen that can be done. Have Sinnett attend to that from his side. If you do not he may neglect it.


I  The passages printed in bold type are comments in H. P. B.’s handwriting;

those printed in bold type italics have been underlined by her.—ED.





The Mohini affair is not good. I do not know the facts and refrain from any

judgment. Is he at fault?

Can’t understand Babajee unless in carrying out orders to suppress phenomena he has erred in his method. I notice he does NOT say you are in with Dugpas. But that accusation about money is the most reprehensible part of it.

Well I stick to what I do know and let the rest slide.


                                                     As ever yours,


                                                                 WILLIAM Q.

Persecutions and trials are now beginning in America. Poor Judge and poor Coues.

May Masters help them!



H. P. B.

Send me back both those letters.





—•—   IV. —T.  SUBBA  ROW  —•—










3rd February, 1882.

To Madame H. P. Blavatsky.


I thank you for your letter of the 28th ultimo. I think it is highly desirable

that you should come here, if circumstances permit, by the time Colonel Olcott

comes here from Calcutta. No doubt, I individually am very anxious to see you;

but that is not the important reason for asking you to come here. Though no

Branch Theosophical Association has yet been established here, there are a good many gentlemen here who sincerely sympathise with your aims and objects and who would be very glad to see you. They know very little of Colonel Olcott except what they have gleaned from his public speeches. But your “Isis Unveiled” has made a very strong impression on their minds. I have already informed some of these gentlemen that Col. Olcott would be coming here before the end of this month and they have earnestly asked me to write to you requesting you to come here also. I am very glad to hear that you have almost succeeded in converting Mr. R. Raghunatha Row to theosophy. He is a man of very strong convictions and an earnest seeker of truth and he is likely to prove very useful in course of time, in promoting the cause of theosophy. There are, I believe, some Europeans also, here, who are very anxious to see you. Please see therefore, if you cannot spare a few days to gratify the expectations of these gentlemen.

To tell you the truth, it is my “sincere belief” that India has not yet lost its

adepts and its “INEFFABLE NAME”—the lost Word! India is—not yet spiritually dead though it is fast dying. We still have even men amongst us—secure from the molestation of haughty British officials and impertinent missionaries, in dark mountain caves and trackless impenetrable forests—those who


I  The passages in bold type are comments in the handwriting of Mahatma M.;

those in bold type italics have been underlined by M.—ED.



—•— 317   THE  ADEPTS  OF  INDIA  —•—


have almost reached the shores of the ocean of Nirvana. We still have the clue

in our hands to understand the teaching of our old Rishis and the doctrines of

every other system of Philosophy which has sprung up from the Ancient Wisdom Religion. And I venture to affirm (though you may doubt it) we still have the clue to find out the “LOST FORMULA,”—if it is indeed already lost. This is not a vain boast, I assure you. The real truth will come to light when the proper time arrives for it. It should be strongly impressed on the minds of the English theosophists that these men are not very anxious to get their existence

recognised by them. It is of very little importance to them whether India is

governed well or ill by English officials, whether natives are treated with

haughty contempt by Europeans or not, and whether the truth of Yoga Vidya is

admitted by modern sceptics or not. They have, I believe, adopted every

conceivable precaution to conceal their existence. It is only to sincere

believers in Yoga Vidya and the existence of Adepts that these stern mystics are

accessible. Even if an English theosophist like Mr. Hume were to catch hold of

one of these men by accident, he will soon put his philosophy to the proof. His

external appearance will be revolting to the refined taste of an English

gentleman. Apparently—his behaviour will be that of a madman or an idiot, and he will talk unintelligible nonsense purposely to drive away the visitor.

If, however, the visitor still believes that the madman before him is an adept,

the mystic will certainly ask him to give up his family, wealth and position,

clothe himself in rags and follow him into the midst of the forest before he

consents to have him as his chela. Is there a single English Theosophist who is

prepared to do so?

But, it is almost impossible, Madame, to induce any of these mystics to come

before the public and clear the doubts which the sceptics entertain as regards

the reality of Yoga Vidya and the existence of Adepts. I am afraid they cannot

be persuaded to do as much, at least even as Koot Hoomi and M. have done already for the English theosophists: and the reason for it is not far to seek. The

Himalayan Adepts are not afraid that they would be in any way molested by

Englishmen if their existence is known to them. But the Adepts in India are I

suspect, really afraid that if their existence is known to the public there

would be an end to their peaceful Samadhi and seclusion.

Not physically “afraid” but justly fearing to see their secure retreats

desecrated and themselves surrounded by an antipathetic crowd.

It will take some time before these mystics can be asked to do anything for the






I do not know to which you are referring in your letter when you say that one of

the two adepts in India whom you know is not far from me now.

The little of occultism that still remains in India is centred in this Madras

Presidency; and this fact you will be able to find out for yourself in course of

time. The great revival of Yoga Vidya in the time of our great Sankarachariar

had its origin in this part of India; and from that time up to the present day,

Southern India never had the misfortune of being deserted by all its initiates.

As the few initiates that still remain here cannot live in small communities as

your Himalyan Adepts do, they are, therefore, living as solitary hermits in a

few sacred places in this Presidency.

We can in course of time, adopt some ritualistic system of Initiation for the

IInd Section; and I do not see any reason why we should not be able in future to

have a certain amount of systematic occult training for those who are admitted

into the said Section. I shall lay before you hereafter my scheme for doing so.

I shall be very glad to see this section in future as a section composed of real

initiates acting under the instructions given by the Adepts of the 1st Section.

IOne might do worse than consult the young man about the proposed manual also.













   10th August, 1882.

To Madam H. P. Blavatsky, etc. etc. etc.


On account of heavy professional work I have been unable to send you a reply to your letter of the 1st inst. up to this time, and now I heartily thank you for

your kind letter and the photo you were good enough to send me. I have forgotten to inform you in my last letter that I had already despatched a reply to Mr. Hume. Of course, I said nothing in my answer about “giving him a place in my heart” or about his sympathy and kindness toward my countrymen; nor did I say anything about his coming here.


I   This letter is unsigned, but it is in the writing of T. Subba Row.—ED.

2   Passages in bold type are comments by K. H.; those in bold type italics have

been underlined by him.—ED





(So deep is the prejudice you see, that he will hardly believe M. or myself,

when we assure him of your sincerity.) *

* (I have erased the sentence for I have no right to place him in a false

position. He does not know you.)

It will not be a very easy thing to make me believe that any Englishman can

really be induced to labour for the good of my countrymen without having any

other motive but sincere feeling and sympathy towards them. For the sake of M.

and K. H. and for your sake, I consented to help Mr. Hume and Mr. Sinnett in

their occult studies.

Under present circumstances, the assistance of some influential Englishman is

certainly necessary for the Cause. Hindus are as yet, helpless, dispirited,

disorganised and almost stupified by their own misfortunes. The countenance and support of some men at least of the ruling race seem to be absolutely necessary for initiating any movement or reform. Nevertheless it is quite clear to my mind, that the real work of reform or regeneration must be commenced by Hindus themselves. But until the people are roused up from their present condition of lethargy, we must somehow or other pull on with the few Englishmen we have got.

But there are formidable difficulties in our way. These gentlemen do not consent

to obtain occult knowledge in the way in which ordinary chelas do. If one or two

of them whom the Brothers may be pleased to select were to go to Tibet as other chelas do and acquire some knowledge of Occult Science in the manner permitted and prescribed by the rules of the Himalayan or Tibetan brotherhood, come back to this wretched world when they are allowed to do so, and preach to their own countrymen and labour for the good of humanity, there would be no difficulty in the matter. But now the Brothers cannot teach them as the chelas in Tibet are taught. Some things only are to be revealed to them; and it is very difficult to draw a very clear line of demarcation between that which can be taught to them and that which cannot be taught, so long as they are not proper candidates for initiation. Besides, the conditions under which Occult Science is to be taught now are quite different from the conditions under which it was taught in former times. In ancient times the ordinary multitude had implicit confidence in their initiates and Rishis. They never asked for reasons for any of the truths revealed to them; and the Rishis never cared to demonstrate the truth of their teachings according to the formal rules of logic. A student of Occult Science generally realises the truth of his Guru’s teaching by actual perception, and not by assuring himself that his Guru’s reasoning is correct. But now, Madam, the attitude of the student and the enquirer is altogether different. Every

proposition, however plain it may be,





must be supported by reasons thrown into the proper syllogistic form before it

can be accepted by those who are supposed to have received the so-called liberal education. If a Guru for instance, were to tell his disciple that he should not commit murder or theft, the disciple is sure to turn round and ask him “Well

sir, what are your reasons for saying so.” Such is the attitude of modern mind,

and you can see that it is so from Bentham’s works.

Under such circumstances, you may very easily perceive how difficult it is to

give reasons for any of the truths (they are mere assertions to sceptics) of

occult science. Suppose I tell Mr. Hume that an adept can project his astral

body to any place which he may wish to see, he is sure to turn round and ask me “How do you know it? How can you prove it?” In the case of an adept teaching his chela, he will either prove his proposition by actually projecting his astral body to any particular spot or by teaching him the practical method of doing it himself. Supposing these two ways of proving the statement are not open to you, see, how difficult it will be to give a priori reasons in support of the

proposition in question. Such reasons, even if given can never be satisfactory

to one acquainted only with the methods of reasoning and proof adopted in the

so-called modern Science; hence arises the difficulty of teaching Occult Science

to men in the position of Mr. Hume and Sinnett. And in my case the difficulty is

considerably enhanced for two reasons: --

(1) Because I do not dare show a thing of Occult Science practically, and (2)

Because You now see what he fears. Promise him in writing not to question him or press him to answer your questions about us and he will give you instructions

with pleasure and as you see he is not altogether wrong.—I am constrained to act as if I did not know the Brothers when I really only refused to speak about

them. Hence there is some danger of these people getting disappointed in course

of time and relapsing into their former state of scepticism, if there is no

danger of their turning out our enemies when they find that practical

instruction will not be given to them. It was for these reasons that I was very

reluctant to undertake the work of instructing them in our ancient philosophy

and science. But as M. and K. H. have asked me to do so, I cannot but obey their commands; and I am fully prepared to do my best in the matter. But the danger which I expect in future will very soon overtake us if Mr. Hume comes here and sees me personally.

(1) From my present mode of life (a pleader) he is sure to think that I cannot

be a proper chela of the Mahatmas.

(2) He is sure to ask me one thousand and one questions about the Brothers; and

then I will be forced to tell him that I would



—•— 321   SUBBA  ROW’S  KNOWLEDGE  —•—


not be permitted to answer such questions. He may naturally say, “well, this is

not giving me practical instruction; I am merely asking for some information;

you see I am living according to the directions given me, and what harm is there

in giving me some information about the Mahatmas when I am your brother

theosophist.” And you are sure to say so.

(3) Day and night I shall have to give him facts and explanations which may or

may not satisfy him (you know very well how he was arguing with M. about P. G.) or tell him plainly I will not tell him anything more etc. etc. etc.

Anyhow the matter will not come to any satisfactory conclusion.

I thank you sincerely for your kind advice and I shall try my best not to

deviate from the course pointed out to me. But, Madame, you are certainly

magnifying me and my abilities. As for adeptship, I know very well how far I am

from it. I have not heard up to this time that any one placed in my position has

ever succeeded in becoming an adept. Even practically I know very little of our

Ancient Arcane Science. This is not quite so. He knows enough for any of you. My notions about it are to a considerable extent vague and hazy. They are all so

many dreams which may or may not be verified hereafter. It is a great misfortune

to India that under such circumstances I should be considered its only “plank of

salvation.” I am no doubt fully determined to do what I can for Theosophy and my country up to the end of my life time. Your disinterested labours for the good of my country imperatively demand such assistance from me and from every other Hindu who loves his own country. It is enough for me to know that one of our Illustrious Brothers has been kind enough to notice me and render me some assistance.

Please ask Colonel Olcott to send a telegraph beforehand to Mr. Raghunatha Row and to myself informing us of the date on which he would come here. And I hope you will be pleased to do the same thing in case you should find it convenient to come here. We cannot permit you to come here as mere strangers. Some of the most prominent members of the native community will, I am sure, welcome you on your arrival here.

Why not consult him.

I thank you for your information regarding the book I wanted concerning the

Great Pyramid of Egypt. There is some mysterious connection between the plan on which it was constructed and our Esoteric Sruchakram. But you have not yet

informed me whether the information which I received regarding your . . . I 


 I   The remainder of this letter is missing.—ED.







I  This letter incomplete.—ED.




. . . you to this country and giving you an unmistakable assurance of their

allegiance and Esteem, will be in your hands. You need not be surprised at the

absence of Mr. Muthuswamy Chittiar’s signature from the said communication. He did not sign it, not because he had any doubts about phenomena or your honesty, but because he had ceased to be a member of the Board, from its very

commencement, as from domestic afflictions his own morose temper and other

causes he came to the conclusion that he should not take any active part in the

affairs of the Society.

Mr. Raghunatha Row’s signature is there; and I am very sorry that you are so

much disgusted with Hindoos in general on account of his hasty resignation. Let

me inform you, Madame, that belief in Madame C.’s statements is not the

principal reason by which he was actuated in doing so. He was offended at some remarks of a personal nature made by Dr. Hartman and Mr. Lane Fox within his hearing. Madame C.’s statements might have disturbed his mind a little, but you must kindly remember that even Colonel Olcott, who is not a Hindoo, and who has had, besides, the advantage of knowing you and the Mahatmas for a long time has also been misled by the woman’s allegations. If you recall to your mind the past history of the Association you will perhaps be able to see, if the excitement of the moment were to subside a little, that more harm has been done to the Society by Europeans than by Hindoos. Please kindly read Damodar’s letter fully before you come to the conclusion that the Hindoo nation should be denounced on account of the momentary folly of a single Hindoo.

For the foregoing reasons I see no objection whatever to your coming here and I

hope you will not come to the conclusion that you can now safely give up your

work in India or postpone your arrival here indefinitely.

The Society cannot afford to lose you. As for myself I feel very lonely and

miserable in your absence, and I hope you will soon let us know the date of your

starting as soon as possible. After receiving the orders of our Master, I think

it will be advisable to send Colonel Olcott here a few days in advance. You may

enter into the contract referred to in your letter with the Russian paper. You

will have plenty of leisure even after coming here to write to the Russian

papers as there will be many contributors to the Theosophist.

Our prospects here are not at all gloomy in spite of Madame C.’s residence at



                                     Yours sincerely,


                                                  T. SUBBA ROW.











               TRIPLICANE, MADRAS,



                        16th August, 1882.


KOOTHOOMI LAL SINGH, etc., etc., etc.


Mr. Hume informs me in his reply to the letter which I addressed to him in

accordance with your instructions, that, in as much as I am not in a position to

come to Simla, he intends coming here to see me and to study the Ancient Aryan philosophy with my assistance. However willing I may be to render him such assistance as he requires in this matter as far as it lies in my power, I cannot fail to see that his coming here will not in any way be more advantageous to him than merely corresponding with me from Simla, though it may cause me some amount of inconvenience. All that I can teach him here, he can learn from my communications sent to Simla. I need hardly say that I can never teach him the whole mystery of our ancient science and philosophy as I do not know the whole of it myself. And even if I am in possession of some of the Secrets which are revealed only to initiates and proper candidates for initiation, I shall not be

permitted to communicate such secrets to him either orally or by any other means of communication. Moreover, in my present condition I have very little time for my own investigations in Our Ancient Arcane Science and I am afraid I shall not be able to spare even two hours a week for giving him instructions in Occult Science, even if he takes the trouble of coming here. For obvious reasons, I cannot sit with him in my closet and I will be under the necessity of going to the place where he may put up. In addition to this, his arrival here for my sake is likely to produce an impression on the minds of my friends and acquaintances that I am a proficient in Occult Science; and almost every day, I shall have to deal with a concourse of idle visitors, enquirers and curiosity-seekers and waste my time in answering their questions, if the public were to entertain any such belief. I beg to request, therefore, you will be kind enough to give such advice to Mr. Hume, in this matter, as you may deem proper under the

circumstances. If Mr. Hume desires to see me in my material form, he can

conveniently come here after the removal of the Head Quarters of the

Theosophical Association to this place, and have the satisfaction of seeing me

if that can be of any use to him.

I beg to remain,

                     Your most obedient and humble servant.






—•—   V—H.S.  OLCOTT  —•—





H. P. B.

THE Hume—Niblett—Adityaram—Lane-Fox—Salzu party now make their opening move. My belief is that their “Karma” will not hurt us—nor help them. They can’t break our hold upon the nation. Their paper may get a small circulation among Anglo-Indians and a much smaller one among natives, and after a while die out.

Their notion would probably be to give us a few hundred rupees or perhaps a

thousand or two, but seeing that it already gives an average profit of Rs. 200

per month, that would be no object to us. If L. F. will wait to get your answer

the VIIth vol. will be fairly launched before any sale could be effected anyhow,

even though we should be ready to come to terms. Do you think now that Dr. H. H. has anything to do with this scheme? And that they count upon him as Editor? Send me at once your answer, that I may add mine and send it to L. F.

Tell dear Bowaji that all has gone right so far and I shall finish my long tour

on the 1st Oct. and reach home. We will have many delegates this year—but little money to entertain them.






                Sep. 7th, ‘85.


I have been asked by some friends to assist in the issue at Allahabad of a new

journal under the title of “Karma.” Now as it appears to me very desirable to

avoid anything like rivalry or competition with the Theosophist I have thought

that it might be possible to enter into some arrangement by which the

Theosophist could be purchased by the new journal without the Supplement or

Journal of the T.S. It is proposed that the new journal should be published at a

much lower rate than the Theosophist so as to obtain a wider circulation.

If you think the scheme at all feasible (sic) I should be glad to hear your

views on the subject. If an arrangement was (sic)


     I    LETTERS CLXV , A and B are all in Col. Olcott’s writing.—ED.





come to and you thought it best there would be no need to make the transaction



                                            Yours very truly,


                                                       (Sd.) ST. G. LANE FOX.




H. S. O.’s Reply.








Yours of the 7th inst. has just reached me.

Your proposal to buy the Theosophist is so serious an one that I should not be

willing to give you an answer before consulting Madam Blavatsky, whose interest in it you know. I shall therefore send on your note by the outgoing mail and—if you will kindly give me a permanent address—communicate her decision and my own in due course.


                                             Yours, etc.,


                                                          H. S. OLCOTT





YOU remember Subba Row’s great project for a national Adwaita Society to be

secretly moved by certain Initiates and to be fathered by Sancaracharya, the

High Priest, and act in harmony with the Theosophical Society; well it has just

been born, meetings have been held, rules have been drafted, Sancaracharya’s

Presidency is agreed to by him, some 400 or 500 Pundits alone in this Presidency will join.

Money is offered to put up a lecture Hall in Madras with Adwaita

Preachers going all over India. Subba Row means to work it so that it will

strengthen existing Theosophical Societies, T.S. Branches, and hatch new ones

where there are none—so you see he is especially anxious that there should be no new scandals or rows in connection with the T.S. for fear Sancaracharya (an

Initiate) and the whole orthodox party should get frightened and set themselves

to break us up.

Now do keep quiet, for God’s sake do keep cool—you know who Sancaracharya is!!!

We shall get things around after a while so that you can return with honour.

Copy Private.



(Signed) OLCOTT.

I   Written to H. P. B.—ED.











                    19 Jan., ‘86


You may send the MSS. in instalments: Subba Row will go over it with Oakley and it will be returned to you. He asked if he should be free to add or amend, to

which I answered of course, it was for that he was requested to edit it. He then


I have thought of a better plan than the others for publishing. Thick volumes

like “Isis” are too heavy to hold for reading and too expensive for poor people;

the issue in monthly parts makes a constant nuisance of posting, collecting

money, buying money orders etc. There is also the risk of having a lot of broken

sets left on your hands by many subscribers taking 2, 3, 4 or a half-dozen parts

and then stopping, while we, counting on their continuing, print whole sets for

them, and find ourselves with that number of odd parts that can’t be sold and

are only fit to use as packing for book parcels or to sell for old paper. My

idea is to split the entire work into four volumes, each half as thick as a

volume of “Isis,” to issue them (as Herbert Spencer does his works) seriatim, at

what will be a moderate cost when paid for separately, and in the first volume

to put a “Table of Contents” showing what Vols. I, II, III and IV are to

contain. This will induce the subscriber or buyer of Vol. I to buy all the

others. To do this, you must have (a) a skeleton plot of the whole book; (b) the

matter so arranged as to progressively lead the reader on to the end; (c) and no

recurring to a topic after it is once passed: should you think of anything

important later, it may be added in a Supplement, with references back in each

case to the vol. and pp. when the subject was discussed. In short to do the very

opposite of what we did in “Isis,” which was a sort of literary rag-bag, with

contents higgledy-piggledy.

Now another thing. Subba Row is getting keen on a collation of Indian and

Egyptian esoteric philosophy and symbolism. He has broken ground in “The Virgin of the World.” A. K. and E. M. have—of course—sent a rejoinder that will go in next month, and this has stirred him up to replying. He keeps coming here and always asks for books which deal with Egyptian Mythology etc. Now do this: through Borj, or Twitit B: or Ill: or someone, arrange to organise at Cairo a couple like Subba Row and Oakley, who would keep in regular correspondence with these two, and exchange ideas, questions, and answers. S. R. is laziness and selfishness incarnate but with anybody to do the writing and plodding he will talk ad libitum. Now Maspero is anxious to



—•— 327   HUME  GOES  INTO  POLITICS  —•—


make just such a correspondence, but he is too thundering busy. If there were an

Oakley there to go at him, hunt up the books he would indicate, and write the

letters, enormously good results would follow all around, for Maspero would put it all in his books and Reports, and we would put it into the Th. and books.

Would Gregoire d’Elias be any good? I think not. Would Isurenus B. help you?

Another thing: Begin putting away in a stocking shillings, francs, and thalers,

towards paying your expenses here in case the coast becomes clear between this

and Oct. or Nov. and you are ordered to come. I shall do the same. I have just

repaid the Rs. 750 lent to Mary upon my guarantee, but little by little I shall

scrape all I can towards your return tickets. The Th. circulation is slowly

creeping up to its usual figure and probably we will all end the year at that.

The book sales are also increasing. But the rupee is worth only 1/6 now and

daily going lower. What it will end in no one knows. I am sending £50 to London this week to buy paper for the Th. and shall have to pay about Rs. 13.8.0 or 14.0.0 for each pound. This is awful. If enough money is not paid into the bank by Fanny A. for subs. etc. to meet my monthly cheques to you, I shall have to buy at the same or even dearer rates to keep up your supplies. So think twice before buying perfumes and other gim-cracks. Keep your cash for bread.

Hartmann writes that he has “received instruction through an occult source that

my going to Ceylon or India at present would only be followed by

disappointment,” so he is not coming. Thank the 33 crores of gods, their wives,

and families for that! Now I take L—to see how he will rub on with them. He is

simply a village curate out on a “bust” and never will expand beyond that. As

for the qualification of statesmanship—i altro! However, as an ex-Padri he will

pass there, and he certainly will not be scheming to upset the T.S. and found a

new Dispensation.

Hume will probably leave us alone now. He has his heart’s desire in being

Boss-General in Native politics and is humbugging them with sweetness as he did us. He got together about a 100 Delegates at the Bombay “National Congress” and one fine day will leave them all sitting in the mud while he walks off with band playing and colours flying to do some fresh deviltry. But meanwhile he will have helped Indian evolution, as he did with us. Von Wiber sailed for Cal. yesterday charmed with the T.S. and everything. He sends home glowing reports. I shall have him helped all through India and then across America by our Branches. He writes for the Berlin Tageblatt, which goes to all the aristocracy of Germany and is quoted all over Europe.





Our Dwaita Catm. is finished, and Sreenevas R. is now getting a certificate from

some leading man of that sect to go with it. The Vishishthadvaita comes next.

When the Sansk. Library is finished I mean to issue a host of useful handbooks,

compiled from the Shastras, about religion, philosophy, sciences, arts, etc.

Don’t you think this will do the T.S. a lot of good?

Bhawani will stop here for several months to get himself up in Sansk.

I wrote Selin last week.

I know the scandal about Mohini: he has behaved like a soft fool. Your “Mrs.

Potiphar” theory is capital. If he has not really played the goose and

manufactured a Eurasian. Alas! poor Mademoiselle Theosophie, how thy lovers do compromise thee—ange guardienne! What a d---l of a constitution must thou not have! My respectable colleague, are there any more soiled petticoats to be

washed in front of the Chateau Grundy? If so let us have them all out at once

and empty the buck-basket.

D’Assier has given me authority to translate and annotate his “Humanite

Posthume.” I hope to do it in Ceylon at odd times. I am also, with Dr. Cook’s

help going to get out a “Handbook of Psychometry.” Lord! If I had nothing else

to do, what a lot of useful books I could get out.

Send the S. D. MSS. to Oakley’s address, as I sail for Colombo on the 25th and shall be absent 3 months. Until late in April letters addressed to me simply at

Colombo P.O. will reach me there.

Love to the Countess and all friends.


Affy. Yours,


                  H. S. O.








February, ‘86


Such a showing around of private letters that were meant to be kept secret, I

never heard of in my life before! Mine to Hubbe and the Gebhards, to Hoffman,

and others; my letter to the L.L. intended to brace up our Branches at a crisis

and sent by Mrs. Cavell to a N.Y. paper! Leadbeater’s to Sinnett or Miss A.; and now yours to Mme. de Morsier about “Mme. Potiphar.” Well, hang me, but I’m tempted sometimes to vow that I’ll never write another letter save for print.

However, perhaps it’s just as well that the hidden things in the heart should be

cleared out


                 I   Passages in bold type are comments by H. P B.; those in

bold type italics have been underlined by her.—ED.



—•— 329   COL.  OLCOTT  “GOES”  FOR  H.P.B.  —•—



and make the necessary row, for the storm will always clear the air.

So A. P. S. is bent on giving you another perhaps sharper squeeze of the

thumb-screw, by printing a Defence pamphlet.*

* He has become mighty prudent now!! I wish you joy of your pamphlets and

articles, and devil’s rows: You can never be satisfied without being mixed up in

one, (?) and I believe the very agony they cause is an agreeable episode to

you—more so, at any rate, than silence, quiet, and steady work. Gang your gait

then; but since every sensible man in the T.S. abhors its being mixed up in

commotion which at this stage, only do it enormous harm—just do your fighting

outside our camp, and take your black eyes and bloody noses like a man. Our

“defence” of you shall be done in the only non-lunatic way of solid work, and

dignified, passionless action like that of the last Convention. What are all

your pamphlets and Memoirs in contrast with the quiet loyalty of the Resolution

adopted in December. Now your pamphlet is my FAULT!

The S.P.R. stench threatens to break out here, and Samanyala has been thrown

into a great funk about it by Andrew Perera who proves to be a champion of petty motive, having been spewed out by the Colombo T.S. when he played his trump of “resignation” the second time. The H.P. sent for me and I had a long, secret interview with him on Saturday; C. W. L. present and Gomewardene interpreting.

The H.P. is a good, but awfully weak-kneed man, and I may have trouble to keep him to the mark when the report gets into circulation here. Fortunately just at the nick of time there arrived here on his way around the world, a certain Mr.

Frank Millar of California, who used to be in the War Department (Washington)

and later was in my office. So I sent a Comtte. of Buddhists to “interview him”

as to my antecedents, and he gave a splendid character. Our friends are jubilant

thereat. They wrote out, and F. M. certified as accurate, a report of the

interview, sent it to the Observer—which of course did not print it—and are now sending it to the Times (local), the Madras Mail, Bombay Gazette, and Mirror. At a pinch like this every good thing helps, and whatever can be said in favour of either of us strengthens the T.S.

The “New Spiritual Ray” on which poor W. T. Brown is floating now is that

Rosicrucian Society of America. Poor chiel! Well I’d rather they were

responsible for his mental state than we. It’s a great relief to my mind.

Enclosed your cheque for February. Love to all,


                                Affy. yours,


                                                      H. S. O.









. . . your highly virtuous Soloviefs and id omne genus.

Let the Countess write a good article about the composition of the book: it will

be the best advertisement in the world to get such a story in circulation. Let

the parallel be drawn between it and “Isis” (in the method of composition) this

is better than any mere vulgar phenomena.

I take Leadbeater to Ceylon via Tuticorin, starting hence on the 27th. Letters

will probably reach me at Colombo until the latter part of April, when I shall

come home and prepare for the Mysore trip. My work this year I intend to be

confined to this Presidency and Ceylon.

On the 23rd I am to lecture at the Saidapet Agricultural College on “What is

Practical Agriculture?” and the Principal, Mr. Robertson will preside! “How is

that for high?” The 17th, I lecture at Pacheappa’s on “National Education” and

shall have two very clever Brahman boys of 10 and 12 years chant Vedic

hymns—which they do grandly. There will be a crush at the Hall.

I think the Jan. Theos. will delight you. To give full currency to the

Proceedings I have bound it in as the Jany. Suppt. and it will then go the world


I send you the Jany. cheque this time to your own order as Bowaji is away. If

you are mad enough to throw its proceeds away upon silly toys, so much the worse for you. You are great on “S.D.’s” but a flapdoodle about “L.S.D.’s.”

Dr. Cook is here and happy. He is translating parts of Kabbala Denudata for the

Theos. Nivaran has gone home for a long visit to his old parents. Bharvani has

come to an understanding with his family and they are to stop molesting him. No

news from Damodar. Tell me exactly what you know about him, and how much I may repeat. M. visited me on the night of the 17th Dec. (or I visited him?). I asked him if he was satisfied with me. He said in his queer way “I have heard Maha Sahib say he was satisfied”—thus answering me and giving me another most precious information. I burst into tears of joy and “awoke” sobbing. The

tremendous strain that had been upon me for 18 months can be appreciated by

this. The tightened cord was almost too suddenly relaxed. Since then I have had

the heart of a lion in me, and now feel as if I could defy the world to do its


I shall have E. C. watched and sounded and hope things will be propitious for

your return this year. So far as the S.D. is concerned I think you will do

better to stop quietly at Wurzburg, for at the best you will be subjected to

great excitement, perhaps


            I   This letter is incomplete.—ED.



—•— 331   ABOUT  BABJEE  —•—



persecution, here. I have got the convention to do the needful in your case, and

you may now take your own time about returning.

Besides the Oriental Library scheme I have formed a Modern Library of some 2,000 vols. by massing together the books of the T.S., C.W.L. (some 800 vols.), A.J.C.O., yourself, and myself; arranging them by subjects in departments, and putting them in the new (old occult) room, which I have finished and fitted with shelves “all around.” It looks elegant and is a splendid convenience for all of us writers. You will prize it highly. See if you can’t get everybody to give books for it. Collect them and send them by steamer when you have a box-full.

Love to Countess.






              H. S. O.

Baron Wiber is charmed with everything and thinks the T.S. a wonder of wonders.

I have sent him to look at the Castle!










                          2 March, 1886.


I can only send you a few words in acknowledgement of your several recent

letters. I am convalescing from a severe attack of fever and have to use an


The terrible scene you witnessed at Elberfeld with Babajee was the outbreak of

an epileptomania that had been developing in him since even before he left for

Europe. His nervous excitable temperament was terribly strained by the

excitements of 1884, and his most unwise departure with H. P. B. inevitably

resulted in the maniacal scene in question. If you will simply consult any

standard work in epilepsy and hysteria you will hardly feel like subjecting me

or any other gentlemen through the mortifying indignity of applying to a third

party for a certificate that he had not acted like a common swindler. Just

please exchange places with me and see how you would like that yourself. A half

crazy man makes a wild assertion unsupported by proof and incapable of being

proved since it does not contain a word of truth, but is the very opposite of

the facts, and on the strength of that the innocent accused is called upon to

supply written documents in his defence. Why this is monstrous! Your letter

could hardly have left you before you received the Convention Report and in it a

letter from Prince H. himself flatly giving the lie to the childish accusations

brought against us. Naturally I am now waiting for your further advices before

taking any other step. I value your opinion sufficiently to keep it at almost

any cost of self sacrifice,





and if after reading the Prince’s letter you still say you wish me to address

him I am ready even to do that. But do not be surprised if his reply show so

clearly the unnecessary and cruel indignity put upon me as to make you sorry

that you should have ever listened to that poor boy’s ravings as charges of

serious import.

The Pondicherry project is utterly impracticable. When H. P. B. quits Europe it

must be for India and Adyar. I am giving the matter my most serious thought.

Miss Leonard has appealed to me for redress, and I have sent her a quieting

letter to suggest that she should allow me to arbitrate the case and keep it out

of the Courts. Should she do this it will [be] best for all concerned. H. P. B.

has unquestionably involved herself legally in this matter.

My head is too bad to go on further so I must close with thanks for your

constant attention to myself and your unremitting and unselfish devotion to H.

P. B.


                                                               Affy. Yours,


                                                                          H. S.












I should have sent your cheque by last mail, but was away lecturing. I now

enclose it.

I have not lost the Gebhards—your apprehensions notwithstanding—nor shall I.

Selin seems to have hurt us badly when Hubbe felt forced to resign so as to save

the “Sphinx.” However, it can’t be helped, and we must do the best we can under the circumstances.

I think you should bring both Mohini and Bowaji when you return home. I am not willing to leave them in Europe all alone: neither is strong enough to stand it.

They will only bring scandal upon the T.S. in the long run by their

indiscretion. As for Bowaji, his mental constitution will not bear the

excitement any longer. The best medicine for him is perfect retirement for some

considerable time. I have begun thinking of necessary arrangements in advance of your coming. When I get back I shall have your roof reconstructed and the room made habitable. To avoid the annoyance of being obliged to make constant trips from my bungalow to your upstairs quarters I shall convert the little patch of a verandah outside the library (the old occult room 1) into an office for myself and only sleep at my bungalow. The Library is a most splendid convenience for all of us writers, and it also serves for Council Meetings and for Subba Row’s semi-weekly philosophical



—•— 333   H.P.B.”  EXPENSES  —•—


“conversations,” for which a private place is required. With Oakley’s, L.’s, the

T.S.’s, mine, and your books we get a collection of over a thousand volumes,

accessible to those who write for the Theos. You, Oakley, Dr. Cook, and I will

then be on the one floor, within easy reach of each other.

The one thing that distresses me is to know how to provide against your

expenses. We no longer have the income to allow as much or more to be spent on your establishment as on the whole maintenance of the staff, as it used to be.

We are all—Europeans and Hindus—living on not more than an average of Rs. 5 each for food, and there is a feeling in the Society that extravagance must no longer be permitted. You may see the ear-marks of it in the Debate upon the Finance Com.’s Report on the last convention. So when you come home just make up your mind that the days of full-swing and the gratification of the least whim are gone forever, and you must either live quietly like the rest of us, or depend upon outside sources for the enjoyment of extras. There is also a grim

determination to have no more to do (as the T.S.) with “phenomena,” nor to keep the Society in hot water with attacks upon individuals. If it should be

attempted many of our best men would at once resign. There is a very great

devotion to the T.S. and its platform, but the most responsible men have been so harassed and compromised by our various scandals that the situation will bear no more strain. This is the plain fact underlying all the complimentary addresses, letters, and votes. If we keep things quiet and go on steadily with useful work, we shall be stronger than ever. If there is a return to sensationalism the defections will cripple us beyond expression. Now, mark my words, my dear chum.

Adyar is your only home, the only refuge you have upon earth, the only place

where your every breath drawn is a breath of liberty. The proverb says “It’s an

ill bird that fouls its own nest.” Don’t make yours uninhabitable.

Babula writes me that he hears E. C. has been sending a man to his village to

enquire his whereabouts. I believe this to be a pure lie. My last report about

E. C. was (through Tukaram) that she was begging from door to door. No doubt she would want to hound you to the death, but I think she has no more backing. The parties think, talk, and write as though the question of your guilt were now so thoroughly proven that it was no longer an interesting subject for discussion.

In other words, having constructed their Fool’s Paradise, they are now enjoying

its sweets! Your policy—I say it unceasingly—is useful work, and total

abandonment of sensationalism. I know it’s equivalent to asking you to give the

breath out of your body; yet there’s nothing else to be said. The other thing

three-fourths ruined the T.S.: another





dose will kill it dead as a door nail. And, in fact I shall only stop in the

T.S. on those terms. The robes and a pansala are ready for me whenever I am

ready; and go I will unless I can have things go on decently henceforth. If

ambition were my motive I can be the biggest man among the Buddhists of either Burmah or Ceylon whenever I choose: but so long as I can be of use to the T.S. I shall stop where I am.

The fever I had I now find was the cause of much alarm among our Colombo people.

They kept their thoughts from me, but told them freely to Leadbeater. Well,

anyhow, here I am again at work, getting back my strength rapidly, and going

about in my cart to interior villages. L. and I have slept the last two nights

in the cart, and reached home at 5-30 this morning. He is making a good

impression on the people—much better than Dr. H. would have made: and he will not dream of trying to break off the Buddhists from the T.S. and setting up a little Kingdom of his own. There was a great crowd here on Saturday evening to hear his experiences. He goes the whole figure for B[uddhis]m and against X t y ! Your friend “Arracchi” has turned out a very bad lot: become bankrupt, ruined his old father, the Muhandiram, taken to drinking and worse, and is now under an official cloud for certifying to false bail-bonds of some criminal. Uncle Bill is staunch and worthy as ever. During my sickness he was constantly thoughtful and kind, sending me fresh milk, birds to eat, etc., etc.


                                                            Yours affy.,



H. S. O.




—•—   VI. —BABAJEE  D.  NATH  —•—












Kindly permit me to offer a few words of assurance to you. I fully agree with

the Gebhards in all that they have stated in their joint private letter to you.

You know very well from the very fact of the effacement of my address from the envelope sent by you, that Masters do not at all regard me as in the least

guilty of any ill-feeling towards any one or of even a slight mistake in all

that I have said and done. (including charge of forgery?!) And I can well

understand why They have not yet said anything about me definitely to you; (they have now;) for, no one among the Theosophists is really more devoted to Them than myself! But do not think I am bragging. I would not have written so, had I not thought it necessary to emphasise the fact for the sake of removing your doubts and suspicions, if any you have. My only justification for all that I

have done and said was that Masters’ names and philosophy have been so

desecrated that in my opinion all I did was not strong enough. Now that you have at last condescended to reform the existing state of affairs, no one could

worship you more and honor your nobleness of heart and self-sacrifice more, than my humble self!! Masters would have pointed out the least mistake I might have wilfully committed, if any. (They have.) They only know all that tore my heart of late. So, Madame, permit me to assure you that I am no traitor to any one and that my only wish is, you would no longer interfere in any personal matter but go on with your noble work on the Sec: Doctrine. If possible, Mohini will come to Wurzburg when the good Countess W. has to leave you. All the Gebhards have throughout been as staunch as ever.


                                                                     Ever yours





My respects and fraternal regards to Countess if she cares to accept.


       I    The passages in bold type are comments by H. P. B.; those in bold

type italics have been underlined by her.—ED.





This is a letter now sent after he had charged us with forgery and criminal

intent to defraud. The dictatorial tone of it—fancy! Well I will evoke him with

Master’s permission, I will produce the true Dharb. Nath—and show this one a

little pretender, and you may suspect the truth and understand the hint you who

have heard enough of it at Simla and elsewhere.



    H. P. B.

The Countess knows all, I am not yet permitted to tell you the whole truth—but

will and I long for it believe me—when the work of the Karma is entirely

finished. Pity me—for I am really made a terrible martyr!




A true copy of Babajee’s letter to Madame Blavatsky made by

Countess Constance Wachtmeister








I got your telegram this afternoon. I assure you—swear to you by all that is

sacred to me and to you—that I had been so excited and perfectly mad with rage against the desecration of Masters’ names that I spoke to the Countess as though I would ruin the T.S. which so much desecrated Them. Before I wrote that unfortunate and strong letter to the good Countess I groaned all night after 12 p.m. and raved madly, thought even of committing suicide, merely because I found I could not stop the ever growing desecration of Masters’ names. Few, among the Gebhards none at all knew that beneath my apparent laughing there went a torrent of rage that tore my heart. But believe me dearest Mother that as you have condescended to guarantee against further desecration, no one is more devoted to you and to the T.S., again and again I repeat to you, than my humble self. I never really meant nor even believed I had the ability to form a new Society. I shall always work hard to defend you, Theosophy, T.S. and Colonel Olcott. If I have told Countess or anyone else in a moment of rage that I would ruin the Society it was merely because the Masters’ names were desecrated. Believe me, I have no charges whatever henceforth to bring forward against you nor against the T.S. I swear to you that I am and will be devoted to Masters. Do you know that even now after all this declaration I doubt whether you will be able to read in my heart unwavering devotion to Masters and henceforth to yourself also. May Masters assure you of my devotion to Them and to Theosophy.





If ever I had any intention of going against the T.S. I assure you I have

changed it. With unalterable love,


                                     I am,


                                           Yours affectionately,




P.S. I beg you and the noble Countess to forgive and forget all.

P.S. Sorcery, Grandmother idea will suit you best.

P.S. Yes, I am and shall remain the best friend of Theosophy, and defend you

better than you can ever do. Pray calm yourself, and I am calm as ever since the

receipt of your explanations of phenomena, and all shall soon be well. You may

represent to Mr. Sinnett that I had a fit of rage against desecration—anything

else you like. If Mr. Sinnett or Mohini ask me I shall refuse to answer personal

questions about me. Unconditionally I shall work for Theosophy and defend you.

I do not wish to learn philosophy from you, for I am not interested in Philosophy or Occultism as you call it. I will give you no trouble whatever, by making any such stipulation. What I want for this life I have already got.







    January 29th, 1886.

I send you only the copy and in a few days will send you (according to

circumstances) the original one now in the safe keeping of Countess


                       H. P. B.









             Saturday evening,





I was about to (but will not now) post to your address a letter thanking you for

your long letters including copy of my letter to Mohini, and to assure you of my

devotion to Theosophy and to Masters and that I would never go, nor have I the

ability to go, against you or Masters’ teachings or against Esot: Budm etc.

But as I just got your kindest letter of absolute forgiveness—I must thank you

heartily for all you have done: General Morgan’s letter is excellent. O

yes—whenever I need rest I will surely come






to Wurzburg. Do bless me and realise that I am doing good work. My respects to




Yours affectionately,






B. J. PADSHAH became indignant that the original letters published in the Xian

College Magazine were not shown to Madame Blavatsky for explanation. He asked Mr. Hodgson why they were not shown to her. Mr. Hodgson consented to give Padsha the documents on condition that he would take them personally to Mad. Blavatsky at Wurzburg and keep his eyes wide upon the letters while Madame B. reads them and, taking care that she might not in any way interfere with them, bring them back safe to the S.P.R. This is what Padshah told me, as far as I can remember.


                                                                      BABAJEE D.



Bowajee says, he is not sure whether Hodgson meant that I might destroy

them—fraudulently—or phenomenally. You ought to send for Padshah and examine him. If Mr. Hodgson was afraid that I would make away with them phenomenally then it is just what I believe I wrote to Mrs. Sinnett, or to you from Wurzburg and I said and repeat it that in their hearts the Coulombs and the padris believe in the powers of the Masters and also to an extent in my own. This is why they would not allow Hodgson to show to me those letters at Adyar, nor would Myers and Hodgson trust Mr. Sinnett with them for that same reason. Bowajee says Mohini can tell you all; that Hodgson told him secretly that personally he believed in the Mahatmas and even in my occult powers.—Make your inferences.



         H. P. B.









                     1 Feby., ‘86.


I beg to send you herewith copies of Mr. Sinnett’s letter to me and my reply to

him. I do not know who told him this fib, namely, that I am not the “person

properly bearing the title of D. Nath.”



Yours affly.,






—•— 339   THE  “MYSTIC”  NAME  OF  D.N.  —•—



                                                              7, LADBROKE




      30 January.

“MY DEAR -----?”

I am puzzled to know how to call you. You have always signed yourself Dharbagiri Nath in writing to me and now I am informed that you are not the person properly bearing that name. I do not come to any hasty conclusions as to who is to blame for the deception that seems to have been practised in the matter, but I should be glad to have your explanation of the matter and since you propose to come to London I hope you will lose no time in sending me this explanation.

The Countess appears to think you were suffering from some mental aberration

while she was lately at Elberfeld but in regard to what passed then, I am not

now writing. The tone of your letters to my wife and myself has always been so

genuine and attractive that I am in no hurry to think ill of you in any way. But

I must know who I am dealing with and why you have assumed a name and

personality that is not properly your own—if this has really been done. Pending

further explanations, I shall sign myself


                                             Ever yours truly,


                                                            (Signed) A. P.













           1st February, ‘86.


     LONDON, W.


Your favour of the 30th ultimo just received. The information which you have

received—I do not know from what source—is strange and new to me, namely, that I am “not the person properly bearing the name” of D. N. As sure as I can be sure of anything I know it is my mystic name, as the Masters themselves have been and are still addressing me by that name. I have signed many of my letters to many of my friends simply as “Babajee” and sometimes as “Nobody.” I from the day that I came in connection with you, I do not think I ever had anything to do with you as the excommunicated and ascetical son of “my” father, and grandson of “my” grandfather. At this distance of time, I cannot remember whether I first wrote to you or you first wrote to me, especially as I have none of your letters to me nor copies of mine to you. At any rate, I am sure my connection





with you began, (if it did not even continue hitherto) as a Chela of my Master

and not in any other capacity whatever. I presume that, because I chose or had

to choose to work for the Theosophical Society, I am not to discard the

privileges that had been conferred upon me by our Oriental Monastic as well as

mystic orders, since the T.S. does not interfere with religious and mystical


I do not believe there is anybody who bears the name of “Dharbagiri Nath” except myself, because it is a purely Sanscrit name which I have not found mentioned in the Puranas or borne in any part of India. The name refers to a secret hill of which nothing has yet been given out—“the dweller of the hill of Darbha grass.” Darbha is a sacred Indian grass used daily by Brahmans for ceremonies and on a mat of which I was sleeping even while at Wurzburg.

If you think it is a deception that men (who take a name when born) should take

another name at the time of their wearing the Brahminical thread, and another

name again, when they become either exoteric Sannyasis or mystics (or even

pupils of mystics) -- then I confess that, as it is a well known fact the whole

nation of Hindus are cheats, and with them I myself too. Those who say I am

using somebody else’s name, have to produce before you or before some witnesses in any part of the world another ascetic of the Giri sect of Brahmans who bears the same name. I do not see my way clear before all these accusations that are sent to you, not to me boldly. I am not anything else than grateful as ever for the kind way in which you have chosen to wait for my explanation. I may one day even expect to be called a Pariah by good Theosophists.

I never made a secret of the fact that I belonged to the ascetic order and to

one small South Indian Fraternity of Occultists besides my connection with

Mahatma K. H. Almost all the Hindu Theosophists and even many of the

non-Theosophists (who are not friends) who know something of me know all the above facts. General Morgan, for instance, knew from the day that I went to

Ootacamund. One of his native friends—a Government Officer—knows all about my family and family name. I send you herewith the General’s letter stating that he saw my brother and Mr. Lane-Fox himself has seen one of my brothers. If I had not told you about my private affairs, it was because that I was believing or was made to believe all along that my bad manners would make you quit the T.S., and that I should therefore avoid you; this belief was my nightmare until my return from London. But if you ask why I believe all this nonsense about you, I must say that I very seldom came amongst Europeans until my connection



—•— 341   BRAHMAN  CUSTOMS  —•—


with the T.S. and have always been diffident nervous and shy when I saw them.

General Morgan treated me kindly and affectionately, and convinced me of his

liking for natives, but your name, (pardon me stating it plainly) as Editor of

the Pioneer had a great significance for a poor Hindu who regards that

“politics” is undeservedly treated as a science or art, and that politics is the

acme of selfishness. If you had only given me an assurance that you had any kind feeling at all for me, as recently I have been convinced by you and Mrs.

Sinnett, I would not only have told you my private life but even taken sound and

practical advice in private matters from you, instead of having often tried

coolly to commit suicide. But I have, as already intimated to you in one of my

letters in October or November last—decided not to defend myself.

        With kindest remembrances to yourself and to Mrs. Sinnett,


                   I am ever yours,


                            Resply and fratly,


                                            DHARBAGIRI NATH.

P.S. Pray be assured that I have no personal interest in coming to London, I

will not come unless I am actually needed by Theosophists. All the Gebhards send you and to Mrs. Sinnett their kindest regards.

Dr. Hubbe, Mohini and Miss Arundale too are in correspondence with my brother, who is well known in the University as an able graduate; so I never kept

anything private to cheat anyone. In India I spoke to Mr. W. Q. Judge, Dr. F.

Hartmann and others about D. N. being my mystic name and about some other name having been given to me when I was born.

Bertram and Arch. Keightly know that D. N. is not the name given by my physical self’s father.

Allow me please to quote the following passage from page 106, paras. 1 and 2 of the Arya Magazine for July 1883 published at Lahore. The Arya is a paper against the T.S.; 1883 July was some time after my name was known to you. Thus you will

see that Dharbagiri Nath is the mystic name given to an exoteric Sannyasi or

Brahman ascetic which I became long before I knew of the Theosophical Society or became known to you; because of the cruel persecution from exoteric orthodox Brahman caste for refusing to care for religious ceremonies, for worldly life, for family ties etc. As the name D. N. is purely Sanscrit and has been given to me by the exoteric Ascetics of a particular order of Adwaitees and followers of Sankaracharya while by “birth” I belonged to what you call in your “Esoteric Buddhism” as Vishishthadwaitees who are apparently opposed to the teachings of Sankaracharya.





Now I hope you will see that D. N. cannot but be the name of an exoteric Brahman

ascetic. Quotation: --

“Hindu Sastras describe four kinds of Ashram—Brahmacharya  Grahast, Banaprast and Sannyasi. The fourth asram is Sannyasi. Only those who arrived at this stage devoted their time solely in Yoga and Contemplation of God. But from a little before Sankaracharya rose in power another math (opinion—rather institution or order or sect) was prevalent. It was that a person could take Sannyasa Asram whenever he felt disgusted with worldly affairs, without passing thro’ all the other lower stages of life. Following this Math, Sankaracharya became a Sannyasi, while he scarcely passed the first stage—Brahmachari. From the days of Sankaracharya as the necessary consequence of his teachings, the numbers of Sannyasis and Mahants have gradually increased. Almost all Sannyasis accept him as their Guru (religious teacher). For the sake of his Sannyasi disciples, he created a sect called Varati: There are THREE classes of Mahants (religious devotees) Giri, Puri and Varati. Many people believe that Sankaracharya was the originator of all the three classes; but in Sankaravijaya, mention of any other but Varati cannot be found. Mahants of Varati sect can be found everywhere in India. The famous Mahant of Tarakeshwar in Bengal although belongs to the Giri sect, has two or three Varati disciples.” (Even H. P. B. might not know anything about the name of Dharbagiri for she is not Brahman.)

Thus you will see that “Giri” is a sect of Brahman ascetics—not Buddhists. So D. N. is a name I had even before I became a Buddhist. Thus it is only exoteric

ascetics of the Brahman Giri sect who can at all come forward against my name

and for them I have a secret Mantra to give and to make them recognise me.

You must know also that Sannyasis never would give out their family name. In my case, there is an additional reason that all caste people would be more than

ever against me.

I will not come to London without consent of yourself as President of L.L.T.S.











                28th April, 1886.


Ill-health and other considerations have decided me to return to India as

quickly as I can. I am writing to Colonel Olcott






for money to pay for my passage back. I have lost all interest in the politics

of the Theosophical Society. When I return I shall do quietly whatever work

there may be for me to do. I should have been very glad to do what I could to

smooth matters with the Oakleys. But my ill-health and inability to find out the

way in which I could be of use in regard to this matter, leave me no other

alternative than to pass the few days I shall be in London in strict privacy. If

you could suggest any way in which I can help you to smooth matters with the

Oakleys, I shall be very glad.


                                                            Yours obediently,









               TORRE DEL GRECO.



                        16th July, 1885.


I will not inflict upon you an account of all that happened yesterday. But I

must tell you that a few minutes before 1 P.M. I rose out of my writing table

and went into my bed room and hung my strings of talismans on the nail (on the

wall) on which hangs the picture of Upasika’s Guru. I do so usually, before

going out of our rooms. The Italians, even the best of them, are so inquisitive

and devoid of manners that I do not go out wearing the talismans lest they

should be touched by profane hands. I then went out to the Hotel upstairs to get

if possible a small stone mortar and pestle to grind almonds and prepare a

medicine for Upasika. Miss Flynn was at my table; until I returned, and Upasika

was in her room writing Russian articles and as Miss F. says, did not stir out

of her room. The windows of my bedroom were as usual securely bolted to prevent the house being robbed by the Italian beggars and thieves who swarm every place here. Before going out, I had closed the doors of my bedroom. I was just ascending the staircase when I met Dr. Carl Von Bergen and his wife who were going down to take leave of Madame and of us and then to take the tram car for Sorrento and thence to go to Rome etc. I wished however to go on and get the mortar and pestle, as I thought I could return in time to bid farewell to the Bergens.

But my attention was attracted by Madame’s Master to my room. I had

been for some days expecting some phenomenon to happen in the presence of the fanatical Dr. Bergen whose greatest desire was to come under the influence of the Masters or at least “to see Their handwriting.” He said it was too much for him to hope for an astral visit, when Miss F. now and then told him that





Gjual-Khool came to see Upasika when she (F.) was with her. The Bergens entered and went straight away to see Upasika. Miss F. accompanied them, leaving my table—while I intuitively ran up to my room not only to answer the astral summons, but also to take back the talismans from the nail and wear them. On the same nail was laid a letter in Chinese envelope with an endorsement in the

red-pencil peculiar handwriting of Upasika’s Guru:”—Bowaji—shall send this

without delay to Henry Olcott.” Dr. and Mme. Von Bergen’s faces beamed with


My Master has sent letters to the Colonel through me. But never until now has

the other Master sent letters to H. S. O. through me. As I am not His Chela, I

cannot quite understand why He sends it through me; I think He cannot now

correspond direct with the Colonel, owing to his being in a peculiar condition

at present. Now that our Damodar is away in Thibet and nothing is known at Adyar

about him, and as Respected Sir does not care a fig for anything but his own

affairs, the Masters find no facility for communicating direct with anyone at

Adyar. There is our poor Chander Cushol who receives letters direct but even he is now in hot water, as I told you in my last letter.

Upasika has now received from Mrs. Sinnett a very kind and sympathising letter.



I   This letter is unsigned, but it is in the handwriting of Babajee.—ED.













                              January 27th.


No wonder you were surprised at my idiotic letter, and not accustomed to see me come out in my new character of weather-cock. I will now make a clean breast of it and tell you how it all happened. A few weeks ago when the Countess sent me the paper on her experiences of phenomena, she begged and prayed by all that I held sacred to write to you and tell you all the phenomena I had had, “it was my duty, if it came from me it would have more weight, every one must add their little mite and do what they could so as to save the Cause” . .

So I sat down and like a good child did as I was bid, thinking at the same time

if Mr. Sinnett wants any of the phenomena which he knows already I have gone

through, he will write and ask me to give him, when he thinks it necessary to

have it. Well, I sent you my letter and the Countess’ document, and thought I

had done my duty. But I made a mistake and find now I have not done it. The

Countess came here last Friday and returned to Wurzburg on Monday last, that is to say I hope she has arrived safe for I have not had a line from her so far up

to the present. When the Countess was here she said on thinking over the matter

she was very much averse to Mr. Sinnett’s putting her paper on the phenomena she had experienced into print; the more she thought on the subject the less she

liked the idea then she said no it must not be, take everything into

consideration I cannot do it, it won’t do to have my name before the public on

account of my son, my family, my friends, I cannot allow it. You surely would

not like to see your name in Madame’s Memoirs. I don’t think you ought to allow it. . . . . . Please write to Mr. Sinnett and say so. Well two or three times a

day this went on. “Have you written to Mr. Sinnett, will you write to Mr.

Sinnett, when will you write to Mr. Sinnett,





now please to write, have you written to Mr. Sinnett?” So I sit down and write

to Mr. Sinnett, saying all the time to myself how can you make such a fool of

yourself to write such stuff, and still I did write it and what is more sent you

the letter. Now after this long tirade you will surely have found out the key to

the weak side of my nature. Tease me, and I give in at once. My will power is

gone. I cannot stand it. To get rid of being bothered I will do anything you

like. Now that I have let out this grand secret please don’t be hard on me and

put me to the test.

As far as my phenomena go you are perfectly welcome to use it in whatever way

you may think fit in or out of print. I have perfect confidence in your


The enclosed is from H. P. B. telling how all the phenomena occurred. It is in

answer to a letter of the Countess written while here to O. L. saying we did not

believe in all the letters coming from the Masters and other phenomena, and if

she could refute the charges. Send the letter back to Wurzburg to the Countess

when you have read it. You must use your own discretion as to whom you had

better show the letter to start. It was Babaji who saved the German T.S. from

destruction. And when Hubbe came here it was with the determination of not

continuing to be President any more though he would remain as a member, but that Du Pul and Max would leave. Babaji talked so quietly and sensibly to Dr. H. he quite came round and I suppose he has talked Du Put and Max over, as we have not heard anything since about these gentlemen leaving. Hubbe was quite enchanted with Babaji, but I can’t say the same with regard to Madame.

We have another letter from Herr Von Hoffmann asking us for more papers on

Philosophy from Babaji as he is so intensely interested in them.—Madame is wild against Babaji. There is no name bad enough for him. Traitor is the mildest, and all because he wants her to give up all this phenomena business and desecration of Master’s name in personal matters. He has written her a few letters on the subject perhaps in rather too strong terms, and that is all his crime. We find Babaji is very sensible in his views and he has a good deal of practical

common-sense that we certainly never expected him to have.

My best love to dear Mrs. Sinnett, love to Denny, and ever yours affectly.,




Do me a great favour and keep this letter quite private between Mrs. Sinnett and

yourself. Take care what you write to Madame. The Countess sees all her letters

and she reads all the Countess’.



—•— 347   BABAJEE’S  INFLUENCE  —•—






                 February 2nd.


I can only repeat what Babajee told you in his letter of yesterday. He was not

three days here when he told us D. N. was not his name, and explained all to us.

To us it seems of very little consequence how he calls himself. One string of

Indian names seems to us to have as much sense to our ears as another. We have learnt much since he came here, and I suppose when he has taught us what we are to know for the present, he will return to India after his voluntary or

involuntary exile, to be lost to us for ever.

Should I ever go to India, I don’t think it is likely that his family will

trouble me much. The only thing we care about is that he is a chela of Mahatma

K. H. and is willing to teach us what he knows so far as he is allowed, and when

he is gone I suppose another will be sent in his place, if we progress, to teach

us more and help us on.

Now about the Countess, I hope in a few days to be able to write you all the

details on that subject. For the moment I have a frightful cold in my head, and

a racking headache and it is as much as I can do to send you these few lines.

But one thing before I say adieu; Babajee sinned on the side of too much zeal as

far as the Countess goes, that is all in my opinion, only his letter was much

too strong to get her here away from

H. P. B.’s influence, which he thought was bad for her.

With best love to dear Mrs. Sinnett,

                                                                     Ever yours



                         M. GEBHARD.


Let me congratulate you on your able defence of O. L. You give it well to

Hodgson. That’s right.






                                    PLATZHOFFSTRASSE 17.







I beg to thank you for your card and your kind wishes. I sent you a box with

stamps also some 6 weeks ago, which I trust you have received. My father is

better but my mother has taken





his place—it is nothing serious at all. I suppose we must all pay for the sudden

change in the weather.

I suppose you heard that the H. B. of L.* was in the hands of the Jesuits and

nice people they, and our mutual members should be warned. I hear for instance

that Zorn belongs to that Society also.

I hope you feel as well as circumstances permit and that the Secret Doctrine is

going on well.

With kindest regards from all, I remain,


                               Yours very truly,


                                                   FRANZ GEBHARD.


By post I forward some coins which Mr. Soloviof gave my father in Paris.

            * Hindu Brotherhood of Luxor with Davison in it and others working

now in the U.S. against us.  I 









   7th February, 1886.



You will kindly excuse, that I only today send the desired testimony, as I was

very busy with other affairs. I have made it possibly complete but must assure

you most positively, that if you have believed, that both letters had come from

one and the same hand, you have labored under a tremendous error.


                                                     Remain etc. etc.




                                            Kalligraph to the Court of H.M. The

Emperor, etc.

                                  11 Kochstrasse S.W.






February 16th, 1886.



I have the honour to enclose the desired testimony on the 2nd letter C, and am

glad to hear that my first testimony


I     The passage in bold type is in H. P. B.’s writing.—ED.

2   Transcribed from a copy in A. Gebhard’s handwriting.—ED.





earned the applause of your friend. As I expected, this letter was written by

the same hand as B. and there is not the remotest similarity between A and C.

In finishing this I remain etc.






titles as above.


About the two English letters given to me by the Commerzienrath Gebhard from

Elberfeld, I can after careful examination of the handwriting of the same only

give my final opinion, that they do absolutely not come from one and the same


The differences between the two are so glaring that I absolutely cannot come to

the conclusion that they have been written by the same hand. While the one A,

covering eight pages and written in ink comes from a more than hasty (careless?)

handwriting, the other B, in blue pencil has been written by a more firm though

fluent handwriting, which makes the reading of it not near as difficult as that

of the first.

The capital as well as the small letters have in both a decidedly different

character and I will only indicate, that the letters present a roundish form and

have in the one a totally steep position.

This is easily visible through the following (also for the unprejudiced layman

easily comprehensible) which shows itself with a certain plainess in the ovally

composed letters o, a, d, g.

Here I have at once to draw attention to the differences of g’s in the two

letters. In the first (A) they are always connected with the following or

preceding letter, while in B written in blue, the g’s are always single and with

the curious ending jerk.

With these g’s I must mention the y, which is made quite analogous to the g’s.

These two letters g and y have not the remotest similarity to those of letter A,

where they always appear connected and with a straight (downward) stroke or an ordinary loop (nooze) while they end in B with a complete jerk, nor do they

appear once in this form on the 8 pages of letter A.

The d shows just as marked a difference. In the first they are made on the

average in the roundish form , while in the blue letter they are always formed

in the other way—something like d d.

The same great difference is seen with the t, etc. etc.


I    The reader is referred to The Mahatma Letters for specimens of the

handwriting of M. and K. H., who are the writers respectively of letters A and B

mentioned herein.—ED.





In conclusion I mention again, that letter A, which is written in ink has not

the remotest resemblance with letter B according to the standpoint of a

calligraph and that both are written from different handwritings.


This my expert testimony I take on the oath given by me once for all as expert

of writing.


                                                Sign. Berlin February 7th 1886






xxx title


                                                  Sworn expert of writing for

the Courts.










I have got your yesterday’s letter—it would be charming if we could go together

Monday morning, do now try to arrange this.

Letter A is a long epistle written by H. P. B. to me in October 1885.

“B” is the one which fell from behind the picture in August ‘84, about which

Rudolf wrote in Hodgson’s report.

“C” is a letter received by Mrs. G. one day in her room about 4 to 5 weeks after

letter B.I may say to you that Mrs. G. never attached great value to letter C in which Mrs. Holloway was praised too much and all were asked to love her etc. etc. etc.

You will of course change the style of Arthur’s ------- I          letter which

is simply horrible. What does he mean by saying, for instance: “possibly

complete” instead of “as complete as possible.” You are quite safe to word the

experts’ testimony according to the sense of the thing, because the man was the

more violent in his judgment when I saw him.

I hope to see you on Monday morning.


Ever yours truly,







              MARY HILL,



                           Aug. 1st/86.


Just after my letter to the O.L. had gone I received yours of 29th. Regarding

the letters, the first was the large letter from Mahatma K. H. to Papa received

in Aug ‘84 at Elberfeld, and the


                   I    This word undecipherable.—ED.


—•— 351   H.P.B.’S  HEALTH  —•—


2nd was the letter from Mah. K. H. to Mama * received at the (* which H. P. B.

burned, while she was at Elberfeld 6 weeks ago) same time. Neither of them could be published. A letter from H. P. B. to Papa or Mama was given to the expert to compare.

As far as I can see I might copy through tissue paper the different letters a,

b, c, g, etc. etc. which the expert made and send those to you, but that would

be all. Maybe that my father can give you any more information, but you can’t

hear from him till 15th or 20th as he is with a Scotch friend on a Yachting tour

round the coast.

I will take the letters from the expert with me to Kempten, Bavaria, Hotel zur

Krone, and you can let me know if I shall send them to you or what I can do

further—but as I said in my last a detailed translation without printing the

letters would be a nonsense. And the printing of them is for obvious reasons


Regarding my stay at Ostende, much depends on Mohini and as he will be in

Ostende shortly, I can shortly decide.

With best regards always,


                                                   Yours faithfully,














The O. L. has made me acquainted with the contents of your letter of 18th and I

hasten to say that your visit will be very welcome, and we all think it is the

very best you can do. A few days ago the frost too was very bad indeed—I suppose that the four cold days have brought out the gouty formation of Madame’s temperament and that owing to that nefarious influence, the pain increased very much. Fortunately since that owing to profound perspiration (Salicylic Acid) and the hot weather which we have (78-82 in the shade) the foot is much better. Then it will take some time before Madam can think of travelling and you will be able much better and much quicker to settle the Memoirs here. Mad. will not hear of going to England, and she may be right, for if she has that idea in her mind that she may be prosecuted, the Secret Doctrine will not go on. The best place for her (cheaper and quieter than Ostende) will be Blankenburghe, near Ghent.





Could not you as it’s your way to Germany stop a few hours and look out for

lodgings? We expect you at any day convenient to yourself and I need not say

that Mrs. S. will be doubly welcome.

Yours very truly with kindest regards to you both from us all.



                      G. G.

            I expect Mrs. G. to-night or to-morrow morning.







                                                            3, HASTINGS STREET,




                   August 1st, 1882.


In spite of all that has been said by ignorant bigots and unscrupulous

calumniators the Theosophical movement has done an amount of good to our

country—for which we cannot be too grateful to the distinguished personages who are at the head of its affairs. To those who have eyes to see this one fact that I, a Hindu and a Brahman, who has never had the honour of being introduced to you, am addressing you this letter in brotherly confidence, is a very significant fact indeed. By birth and other circumstances I have a strong

inclination for mysticism which my so called English education has not been able

to remove entirely. I have to a certain extent made myself acquainted with the

philosophy of Yoga, as practiced by our ancestors. My knowledge is extremely

limited no doubt but it has been sufficient to make me a thorough-going believer

in Yoga-Vidya. The existence of the Himalayan Brothers and the statements made with respect to them by Madame Blavatsky, do not make any demand upon my credulity to believe in them. I have reason to believe that you have received proof positive of the existence of the Brothers and their connection with our Society, to the services of which you have devoted your life. I appeal to you therefore as a gentleman and a Brother to communicate to me how you have been satisfied of the connection of the Brothers with our Society, and also to state what good have the Brothers done either to yourself or to any body else.

Hoping to be favoured with an early reply,


remain your fraternally,


              MOHINI M. CHATERJI.


      Asst. Secy. Bengal Theo. Society.










I may hope at some future time to be able to answer your note of the 1st August

more fully and more satisfactorily than is now possible. That the Brothers exist

I now know, but the proofs that I have had have been purely subjective and

therefore useless to any but myself—unless indeed you consider it a proof of

their existence that I here, at Simla, receive letters from one of them, my

immediate teacher, dropped upon my table, I living alone in my house and Madame Blavatsky, Col. Olcott and all their chelas, etc., being thousands of miles distant.

I have certainly devoted my life or what little remains of it to the furtherance

of the cause of Theosophy hoping and believing that I may thereby do some little good both by helping to lead many to join us on the platform of Universal love and charity and some few to join us on the higher platform of spiritual


As to what good the Brothers have done either to myself or others I am not in a

position to reply—I am not even a chela—only a lay disciple and know little more of what the Brothers do than yourself—but if you consider the establishment of the Theosophical Society a good thing, then this is one at any rate of the good things done by the Brothers for others, and if you think it a good thing for me that I have turned away altogether from all worldly objects of desire and am devoting myself entirely to trying to do good for others, then I suppose we may say that this is a good thing which the Brothers have helped to do for me.


                           Yours fraternally,


                                               A. O. HUME.




Since writing to you last I have found that Sinnett has taken a great prejudice

against Babaji, in consequence of what you have written to him. He thinks Babaji

has done very wrong in assuming the name of D. Nath, and has written to him to

ask for explanation. I am sorry for what has taken place as I think the poor

fellow’s usefulness has to a great extent been curtailed. It seems to me hard to

understand how you could have thought that Babaji seriously intended to wreck

the T.S. (for one thing he has not the power) although I quite see that his

conduct has been quite strange and unaccountable. Please think of some way





to smooth matters. If Sinnett remains in his present attitude of mind, I

apprehend harm. I shall not be surprised if it drives Babaji to despair. It is

not possible for anybody to smash the Society, but under the influence of

despair he might do something we shall be sorry for. Therefore I earnestly pray

you will do something to remove this trouble.




      Yours ever,



P.S. Enclosed letter from Miss Arundale. By the way she does not know anything


about what took place at Elberfeld. This for you to remember in writing to her.





                                     PUBLICATION OFFICE OF THE “THEOSOPHIST,”


                                               BREACH CANDY, BOMBAY, INDIA,




     26th August, 1882.





It is with the greatest pain and reluctance that I write this letter but I beg

of you the indulgence to give this a patient and careful reading.

Last evening Mme. B. received a letter from Mr. Hume, from which she read to me the portion relating to myself. I am accused of being a forger! Mme. B. asked me what Mr. Hume meant for no one could be more surprised at such a groundless charge than she was, for she KNOWS me. I now remember that about three months ago (I am not sure about the time) a letter was thrown to me at night. I took it up and saw the address. I could distinctly see that the handwriting was familiar to me but it was neither K. H.’s nor M. sahib’s, nor Gjwala Khool’s. I thought over it and suspected that it was Fern’s own signature. I then compared the superscripture with the signature in one of Mr. Fern’s letters and found them identical. Knowing that even the chelas (advanced ones of course) can do such phenomenal things, I said nothing about it except, when forwarding the letter to Mr. Fern I expressed my surprise, or what I do not remember. The address on that letter is now made the pretext for my being called a FORGER!!! Now you know me, Mr. Sinnett, you have seen me, talked with me: -- I appeal to your sense of an English gentleman to say whether you consider me capable of such an infamy. It is for you to decide what you would call a person




—•— 355   DAMODAR  IS  INDIGNANT  —•—


who dubs you with the title of a forger for your being merely instrumental in

forwarding to him the letter from a mutual friend. My only sin consisted in

volunteering to be such a medium of communication. Last year when Mme. B. was so much abused and when it was thought desirable that she should be out of this business as much as possible, for her sake I took it upon myself to be a medium of correspondence between my MASTERS and the Simla Eclectic Theosophists. You know very well under what circumstances I took this thing up. But alas with what result: to be called a forger or be suspected to be one! Until now I was proud enough to think that I would not be suspected of any such infamy at least by persons who now seem to do so, since all my nearest friends, acquaintances and all, will give their life to proclaim that I have never uttered an untruth even as yet, and never will. Well, this proves to me one thing. The world and especially the several sceptical European races are not prepared and utterly unfit for Occultism. Those of our MASTERS who will have nothing to do with the Europeans are, I say, perfectly right. I care a fig for the opinion of the outside world. I know that I stand like a mirror before my MASTERS. They do know me and They are quite sure that with all my faults I am yet honest, truthful, sincere, and faithful. Weaknesses I have many, foremost among which are indiscretion, imprudence, and still a lingering particle of diffidence of

undertaking any work of serious responsibility. But THEY know I have never

played either a “double” or any game with anyone, much less with Them. But when I am once suspected, I can have nothing to do with the business. I am a perfect slave of my MASTERS and if They order me I have but to obey. Otherwise I now positively decline to have anything to do with the correspondence any of you may have to keep with Them. Mme. B. has already broken her connection. I should like to see what chela would now volunteer to do it. I am afraid none. And I do not believe THEY will under the circumstances compel any Chela to do it. If therefore for want of an intervening channel the communication between THEM and the outside world is at an end, it is neither Their fault nor ours. A cold shoulder ought to be shown to the European world as it well deserves. Of course I do not mean you. If the Europeans have self-respect, we poor Hindoos have too.

We never set ourselves up as of the superior race but we have some sense in us

of self-respect. I see that the cycle is at an end or rather will be in about

two months and a half, and this affair must gradually stop. I have too much

respect, reverence and love for my MASTERS, to hear THEM talked of as if THEY were so many ignorant babies. And I feel very much for Mme. B. She has been worrying herself for over three years so much so that





she has utterly spoiled her constitution. She is unwell and last evening the

Doctor said that her whole blood is spoiled. We know what it means. My only hope and prayer is that she may be spared for some time for the sake of the Society.

By the Society I mean the Asiatics, for I am firmly convinced that the Europeans

have not the stuff in them of Occultists. Of course there are some very rare

exceptions like you but exceptions only confirm the Rule. I am afraid that if H.

P. B. is still worried as she has been, I do not know what may soon happen. I

have been trying to induce her to go beyond Darjeeling or some such place for

two or three months, where she will neither see nor hear of the world’s vilest

tricks which has been the chief cause of her ill-health—and then return after

she is completely cured. But she says it is better to die when she is almost

dead rather than be well and again go through the same process of gradual death.

Some day I do not know what news we may learn of her if she is thus persistently ill-treated so mercilessly. I  .. . . . . . . . . . . . . . . . . . . . . . . of

retiring and we shall probably soon have to follow. For you personally I have

the highest regard for I believe you to be one of the exceptions mentioned

above, but I am compelled to adopt the present course. I have at least one

consolation and that is I stand clear before my MASTERS who being clairvoyant can see through me any time, and to try to deceive Them when writing or speaking to Them is an useless dodge which can be at once detected.

As if to add insult to injury, Mr. Hume sends to Mme. B. for publication in the

Theosophist an article about my MASTERS, which, to say the least, is most

repulsive to the feelings of us Hindoos!

With the profoundest sympathies and kindest regards for you,




        Yours truly,


                        DAMODAR K. MAVALANKAR.







                           BREACH CANDY, BOMBAY, INDIA,


                                                                 4th September,





I am very sorry to learn that my last long letter has offended you. Personally

for you I have always entertained the highest regard, and as Mme. Blavatsky

might tell you I have


            I   Half it Page of the original has been cut out here.—ED


—•— 357   ELLIOTT  COUES  AND  H.P.B.  —•—


never lost an opportunity to express to her and to others sentiments of great

admiration for you on account of your devotion to the Cause of Theosophy and to the Brothers. My last letter was meant not for you but for Mr. Hume; but as I

find I have thereby hurt you, I beg to be excused for the same. I wrote it when

I was under a feeling of excitement to see the Brothers and Mme. B. talked of so

lightly and myself accused in plain language of forgery. But to offend you in

any way—you who have all along been doing every thing in your power for the

Society—was as far from my mind as to commit a forgery or a murder. I hope

therefore that this letter of apology will atone for my unconscious sin. I can

assure upon my word that not a single syllable of what I wrote in my last,

applied to you personally. Now however that I see my fault in having given way

to a feeling of despair and annoyance, I cannot do better than apologise for the


                                                                    With kind



Believe me,


            Ever yours sincerely,


                            DAMODAR K. MAVALANKAR.





                                                                   1726 N. ST.,







                        March 20/86.


Do you remember the legend you inscribed on the photograph you gave me—your defiance to escape from the psychic maelstrom? I think you were a true

prophetess, as usual. What have you been doing to me of late? Your presence has strangely affected me at times, as if in answer to my request of long ago for a “sign.” Ever since I first got the astral bells, some months ago, and learned

some of the other mysteries of the astral fluid, my psychic senses have steadily

developed, till I have become fairly clairvoyant and clairaudient; and when in

those strange states some of the strangest things happen to me, in my sense of

double consciousness. I would give almost anything in the world for a few hours

direct intercourse with you just now. I have never forgotten the lesson you

taught me that day we were locked up together, and I think you are the greatest

woman in the world, controlling today more destiny than any queen upon her


I  The passages printed in italics in bold type are underlined in blue by H. P.






throne. My appreciation and admiration grows with the development of my interior faculties: could we meet now, I think you would find me no longer on probation, but an acceptable if not accepted chela in the esoteric wisdom, and also something of a practical occultist, able to work on the akasa. I do not say

these things lightly, nor boastingly: but because I feel that I owe to you the

first right and direct guidance of my growing psychic faculties. How can I thank

you enough, or prove sufficiently zealous in the cause of your great Society to

which you have devoted your life. What an inconceivably stupid performance is

that of the L.S.P.R.! I have no patience with such people—and wish you would

feed the fools with flapdoodle till they burst their skins—serve them right.

Those who know how to approach you have their rich reward, as I know by

experience; and as for the rest, of what consequence are they? But such things

as that H. report, have of course great weight with outsiders. In this country

it was followed by a great howl of the “collapse of the Theosophists.” I broke

the force of the blow by some curt remarks in the Scientific journals where my

name has some weight, and since then have been working all the harder in your

service. Still you are of course not without many enemies, some of them in the

guise of friends. Let me advise you to be very cautious in answering any

inquiries about Thibetan envelopes? I etc., etc., especially from N.Y. Things

would not suit you if you knew how they were going in certain quarters there.

Any word or sign you choose to give me, or any kind of communication, will as

heretofore be faithfully kept and carried out to the best of my ability both by

ordinary and extraordinary means. I have passed my novitiate, and some of the

strange visitors to the privacy of my chamber are such as you would recognise to be genuine, were you to hear about them or share the apparitions. I don’t know but that I shall be irresistibly led to pay you a visit in person during the

coming summer: I am often with you in the astral, and sometimes you seem to be here. Let no eyes but those that are worthy read these strange revelations I am

making to you—though doubtless you knew them already: and let me know how I can serve you further. I have learned the law of silence, and the full meaning of

the magic formula which concludes se taire.

I trust your physical health is fully restored, and that the Secret Doctrine

progresses steadily. With great devotion, and the best of all good wishes, I am,

your faithful friend and humble servant at command,


                                                              ELLIOTT COUES.

Let me hear very soon.




—•— 359   ANNA  KINGSFORD  AND  K.H.  —•—





I HAVE read and re-read your letter and the copy it encloses of Mme. B.’s

Epistle, and I fail to find in the latter any solid ground for the alarms you

express in the former. The whole matter is simple enough, and nothing could be

more innocent than the part you have played in it. As to the “mess all round” of

which Mme. B. speaks, if “mess” there be she is the best judge of its extent and

character. But you certainly need reproach yourself in nothing, but may rest

assured that Masters of the rank of Dyan Chohans (?) are not affected by any

such acts as those deplored by Mme. B.; neither is it possible for them to be

irritated, vexed, or displeased with K. H. Adepts and Celestials are alike above

and beyond all misunderstandings: and K. H.’s Instructors, being of a lofty

rank, must perfectly well know both your motives and his. It is impossible

therefore for any injustice to be done either to him or to you. And of this you

may be certain.

From my point of view the only unfortunate element in the affair is the occasion

it is likely to give to the scoffer and the outsider. It will be said—not

unnaturally—that Mme. B.’s real source of trouble and anxiety lies in the fact

that it is all important to her policy that no one should attempt to UNEARTH

(How?) the Brothers, either because they are the “Myth” they have always seemed to the “World,” or because they are not the exalted and learned Beings she has declared them. Hence the ungodly, with their habitual distrust of all occult claims, will argue Mme. B.’s perturbation to be due to her fright lest your

friend should chance to spy upon an empty shrine; and so wreck for ever the

schemes and pretensions of the Indian T.S.

Mme. B. would in my opinion be far better advised, if she would try to prevail

on K. H. not to vanish, but to receive your friend. The latter event would

indeed demonstrate the existence of at least one Adept.

I need hardly add also that from my point of view I regard all these incidents

with the greatest equanimity, being fully persuaded that, if under Celestial

guidance no possibility of harm to K. H. or to yourself is for a moment to be

contemplated. Imagine for instance what Gotama Buddha would say to the whole affair, and whether or not he or his disciples would have been thrown into a flutter because some stranger respectfully and courteously requested an



I  This letter is apparently written by Anna Kingsford. Passages printed in bold

type are comments in K. H.’s handwriting; those in bold type italics have been

underlined by K. H.—ED.





And this brings me to an observation which I had it in my mind to make to you

before I received your Letter this morning. Perhaps you may have seen the

leading article in the Standard of Wednesday the 8th from which I clip the

adjoining extract. I   It confirms my conviction that Sinnett is adopting a

mistaken policy in the line he is taking up in this country. Mere

Phenomena—claims for powers of an uncommon order and so forth—are an unworthy basis on which to build, and will infallibly bring contempt on the whole

movement so far as the West is concerned. Of course I have written a letter to

the Standard a letter signed “The President” of the B.T.S. correcting the

misstatement made in the above extract. It ought to be a warning to Sinnett, but

I know that it will not be, because he is one of those men with whom phenomena

are all important. He finds my position and Mr. Maitland’s utterly

incomprehensible—to wit: -- that supposing it to be proved to-morrow that the

Brothers had no existence, and that their writings were all forgeries* we should

have lost nothing in any way essential to Theosophy, nor would our Philosophy be in the smallest degree shaken or unimpaired.

*It seems that charity is not always the handmaid of seership nor clairvoyance

its most marked feature in the west. K. H.

The work to be done by Theosophy in the west does not necessarily connect itself with any Oriental Mahatmas. The Intellegences concerned in the “new

Dispensation” are independent of all “Rishis” and their whole scheme was

developed in the West, long before the Tibet Brotherhood was ever mentioned.†


In the present disturbed state of the Psychic Atmosphere, I perceive and

recognise the sufficient reason for the secrecy imposed on me from the beginning of my initiation (as you know I have in my possession a book, the contents of which are known, at present, to only two persons).

K. H.’s comments on the half-knowledge displayed in the Perfect Way show me that he at


I   Copy of Extract.—“Another sensation will doubtless ere long be provided, and even at this moment there is we believe in London a “Theosophical Society” which is desirous of constructing a religious creed on the basis of the alleged feats of Indian magicians. So true it is that as Dr. Donkin says some of those who have abandoned their former creeds seem striving to content themselves with base and grotesque images in the place of the Gods they no longer truly worship.”


—•— 361   PUJA  MADE  TO  A  PERSONAL  GOD  —•—



least does not know of this book. † Otherwise he would be aware that I have all

he suggests—and a GREAT DEAL MORE—but that for the time I am forbidden to give it out.

As for Sinnett he will complete his mission and probably return to India sooner

or later. He sees, and can see, but one side of the question, and that believe

me is not really the “esoteric” side at all. I can afford to wait—and much more

can the Gods who know all things, and to whom our day is as a thousand years.

And you, my dear Uncle and friend, have patience, and confidence in them, and be sure that if you do no wrong consciously, They will lay none to your charge.


† No, of course not: not even the ever murmuring cadence of the Puja made in it

to a personal god.



                                      K. H.









          EARLS COURT,



                    April 28, ‘82.



The following cards explain themselves. The paper upon which I am writing was

brought by “Ernest” to me last evening. I have no doubt it is yours. You already

know of my conversion to Theosophy and my having seen the Bros. I am certain if I were in any other position than that of a medium gaining his living by his gifts, the Bros. would be enabled to manifest with great clearness and


I am uncertain whether I can return to India as I had hoped to do in June as I

am using my best endeavours to obtain some appointment in England. Kindly

remember me to Madame Blavatsky when you write—and


                                                       Believe me,


                                                              Yours faithfully,







This—to prove that living men can appear—thro’ such EXCELLENT mediums—in London,

even tho’ themselves at Tzi-gadze, Tibet.



                     K. H.









  Pray preserve this. M.


I was right in believing unhesitatingly in you, for it has come about as

promised. The two chelas have been to Simla and one of them has given me your message and letter. I have made up my mind my Father and if I voluntarily

transgress now (that is to say after the 3rd October ‘82) I shall indeed deserve

punishment for my weakness, for of all sins, weakness of mind or purpose is most loathsome to me.

“Better to be a dupe than test your Master”—verily if necessary I shall even be

a dupe.

I appreciate your very great forebearance and kindness in actually sending to me

your Chela solely for my benefit. Think you I shall voluntarily transgress now

after such proof of true love and charity and forebearance. No, Father, blind as

I have been behold me now and in future—firm in my belief and unswerving in my conduct. Your punishment, great though it be to one ardently longing for the

Great Knowledge, is yet another proof of your justice tempered with mercy. I

murmur not, I am content to wait yet another year, have I not transgressed and

that, too, knowingly? I deserve it and bow submissively to your punishment dealt out in justice, yet dealt out mercifully.

Savage do you call the appearance of Brother Kusbo, no, it seemed familiar to

me. I was neither surprised nor startled at his appearance. Strange to say—yet

it was the first time in this life at all events that I remember having seen

such a costume and such manners—strange—but yet analyse my thoughts and feelings as I will, I cannot trace any surprise of novelty at the appearance.

I knew them too, the moment my eyes caught them long before they saw me, and I at once said—those are they—they are seeking me out. When they came I asked them to come into my house, but the orders they had received prevented this honour being done me. I therefore walked with them to a secluded path where in all kindness and expressions of affection and charity—it was explained to me that it was “better to be a dupe than test your Master.”

I accept the conditions unhesitatingly and I shall now proceed with singleness

of mind and purpose. Blot out, O Father, my conduct previous to the 3rd October and behold me now after that date not only your faithful, but also your

believing and trusting chela,




Select for me a nom de plume, my Father and my Master, and I shall adopt it for

your sake.









. . . have no objection whatever against your speaking of . . . pictures

alleging to represent my humble self. Yet . . . as they are they are

sufficiently myself to make . . . feel uncomfortable if hands other than your

own touch them. I’ll see what can be done for ----- en face. Please see to that

review of Maitland’s work. I have good reasons to desire it to be done so as to

attract the attention . . . world of the Spiritualists.



      K. H.





        Ban Cheng Rin Po Che.

The most sublime high spiritual chief for the manifestations.



Recd. 8.30 p.m. 1.3.81 on journey to Europe.


Forward this immediately to A. P. Sinnett, and do not breathe a word of it to H.

P. B. Let her alone, and do not go near her for a few days. The storm will




            K. H. L. S.


            I  The original is damaged so that several words are either missing

or undecipherable.—ED.








Recd. Allahabad 1881-2.


EDITOR’S NOTE  I—The ring of doubt in the sentence “If the Theosophist were also an evolutionist,” forces us to become painfully aware of the fact that Mr. G. Massey is no reader of the Theosophist—if he has ever seen it. Otherwise he could not have been ignorant of the fact that the two-thirds of the members of the Theosophical Society are “evolutionists,” and that their Journal is pre-eminently so.


You do not seize the meaning at all. Ask Mr. Sinnett to do this for you; he’ll

see what the man means—and answer him. He himself volunteered last night for

“something more difficult”—not two and two as he just said. Let him then—who acquitted himself so neatly of one thing do this one likewise and so oblige his



”illustrious” friend

D---- better.                                                                    






At foot of letter to Theosophist from N.D.K. Recd. July 24th.


SEND this to Mr. Sinnett. Having now received all the necessary explanations

from me, he will not refuse me the personal favour I now ask him. Let him

enlighten his brother-theosophists in his turn by writing an answer to this for

the next Theosophist and sign himself—“A Lay Chela.”

And now he must needs precipitate here too! Very much obliged to him anyhow, one trouble less on my shoulders. Found the precipitation on opening the wrapper.



                 H. P. B.



THE rule is correctly interpreted. No member of one Soc. has any right to vote

in another. Nor can members be such in two or several lodges unless specially

requested to do so by the Council. Buddhists for instance could not be forced as members in a Brahmin Soc.





            I    This is in A. O. Hume’s writing.—ED


                2   The first part of this note is in K. H.’s writing.—ED.





Letter No. CCI  I


Recd. 22.8.82.



I HAVE made a few alterations and caused a footnote to be appended to your

“Letters.” Anyhow, there is always a danger I see, of finding our ideas

substituted by concrete and false images in the minds of your readers. If you

but succeed in giving them only relative, not absolute truth you will have

conferred upon the public a great boon.



{Dec. 31, 1882}

MY honoured friend A. P. Sinnett is respectfully requested to carefully peruse,

the contents of the two enclosed letters and give his honest and frank opinion

thereon—from the English standpoint obliging thereby most greatly,



His friend,



                             K. H.



TELL him what you have just heard from Upasika. I was with you. Members who have proved willing, after choosing a President will have to reorganise entirely and a new Charter on the new principle as delineated by you should be sent to them.

Write to and consult Olcott. The new organisation is a very poor one in numbers

and yet not even 50, are good for the work in hand! Write to Mr. Massey and

thank him from me. He will know why.

What can I say? Your presence at Bombay would save everything, and yet seeing how reluctant you feel I will not insist. To-night I hope to have more time for an answer.



                               K. H.



HAVE patience. In a day or two I will be able to take your letters and answer

them. I find that the best plan is to act thro’ our mutual friend. Put your

letters in her pocket or under her pillow at night. I see that our mutual friend

still considers his original ground of claim to be irrefragable—as the clerks




               In haste,



                                   K. H.

I     This note is in K. H.’s writing.—ED.








THANKS my friend. Your programme composed and written as I well know for my cognizance has been placed on record and we shall talk it over one of these

days. Blame me not for delay, the situation is thrown into serious danger by

recent wild indiscretions and the Khobilgan deeply incensed; whatever the

results I will be true to my word with you but the time for our new efforts is

not yet. Do what you can to check further mistakes.


                                                                    Yours ever truly,



                     K. H.




DID I not warn you in my letter that he would make some bad compliment and that it would be the only thanks you could expect to receive from a medium?



                      K. H.




AS good as everything he writes. Have you any objection to asking him whether he has any himself to have this published in the Theosophist? Thanks for writing

the two articles.









*  Article published in The Theosophist for October 1881. The page has marginal comments in K. H.’s writing which are printed here in brackets in the text of the article. Passages in bold type italics have been underlined by K. H.—ED.






                 DEATH is the necessary dissolution of im-                (I) of

the 1. 2. 3d. 4. 5th.

            perfect combinations (I) It is the re-ab-                           

(2)the personality or the personal Ego

             sorption of the rough outline of individual (2)               

(3)the 6th and 7th principles.

            life into the great work of universal life;

            only the perfect (3) is immortal.  

     It is a bath in oblivion(4) It is the foun-                       (4)until

the hour of remembrance.

           tain of youth where on one side plunges old

           age, and whence on the other issues infancy.  I


    Death is the transfiguration of the living;

           corpses are but the dead leaves of the Tree

            of Life which will still have all its leaves                        

  (5)in the language

           in the spring (5)  The resurrection (6)  of                         

of the Kabalist

           men resembles eternally these leaves.                               

“Spring” means the


                                            beginning of that state


                                                           when the Ego reaches 


      Perishable forms are conditioned by im-                    its


            mortal types.

    All who have lived upon earth, live there                 (6) the Chaldean

still in new exemplars of their types, but                       “resurrection

in life

 the souls which have surpassed their type                        eternal”

borrowed by

receive elsewhere a new form based upon a                      the Xtians means


more perfect type, as they mount ever on                          rection in


the ladder of worlds; 2 the bad exemplars

are broken, and their matter returned into

the general mass 3


                    I Rebirth of the Ego after death. The Eastern,

 and especially Buddhistic doctrine of the evolution

 of the new, out of the old Ego.—ED. Theos

                     2 From one lokka to the other; from a positive

 world of causes and activity, to a negative world

 of effects and passivity.—ED. Theos.

                     3 Into Cosmic matter, when they necessarily lose

 their self-consciousness or individuality,(7) or are                           

  (7)  Their Monad 6th

annihilated, as the Eastern Kabalists say.—ED. Theos                           

and 7th principles







    Our souls are as it were a music, of which

            our bodies are the instruments. The music

            exists without the instruments, but it cannot

 make itself heard without a material inter-

mediary(8) the immaterial can neither                          (8)    hence

spirit can-

be conceived nor grasped.                                             not



    Man in his present existence only retains


certain predispositions from his past




    Evocations of the dead are but con-

densations of memory, the imaginary

 coloration of the shades. To evoke those

who are no longer there, is but to cause

their types to re-issue from the imagination

of nature. I


    To be in direct communication with the

 imagination of nature, one must be either

asleep, intoxicated, in an ecstasy, cataleptic,

or mad.(10)                                                                     

    (10)And to be in

                 The eternal memory preserves only the                       

direct communication

              imperishable; all that passes in Time belongs                 with

the intelligence

              of right to oblivion.                                             

              of Nature one must


             become an Adept.


    The preservation of corpses is a violation

of the laws of nature; it is an outrage on

the modesty of death, which hides the

works of destruction, as we should hide

those of reproduction. Preserving corpses

is to create phantoms in the imagination

of the 2   (11); the spectres of the night-                               

(11)We never bury

mare, of hallucination, and fear, are but                             our dead.

They are

the wandering photographs of preserved                            burnt or left

above the

corpses (12)                                                                    



                          (12) their reflections


                          in the astral light].

    It is these preserved or im-

perfectly destroyed corpses, which spread,

amid the living, plague, colera, contagious

diseases, sadness, scepticism and disgust

of life. 3 Death is exhaled by death. The

cemeteries poison the atmosphere of towns,

and the miasma of corpses blight the

children even in the bosoms of their mothers.


I   To ardently desire to see a dead person is to evoke the image of that

person, to call it forth from the astral light or ether wherein rest

photographed the images of the Past. That is what is being partially done in the

seance-rooms. The Spiritualists are unconscious NECROMANCERS.—ED. Theos.


2 To intensify these images in the astral or sidereal light.—ED. Theos.


3 People begin intuitionally to realise the great truth, and societies for

burning bodies and crematories are now started in many places in Europe.—ED.







    Near Jerusalem in the Valley of Gehenna

a perpetual fire was maintained for the

combustion of filth and the carcasses of

animals, and it is to this eternal fire that

Jesus alluded when he says that the wicked

shall be cast into Gehenna; signifying that

dead souls will be treated as corpses.


    The Talmud says that the souls of those

who have not believed in immortality will not

become immortal. It is faith only which

gives personal immortality I  (13) ; science and                 (13) in the


reason can only affirm the general immortality.               Chan the Ego sees


    The mortal sin is the suicide of the soul.                         feels but

that which he

This suicide would occur if the man devoted                     longed for. He


himself to evil with the full strength of his                         cares not

for a con-

mind, with a perfect knowledge of good                           tinuation of


and evil, and an entire liberty of action                             personal

life after

which seems impossible in practice, but                            physical

death will not

which is possible in theory, because the                             have it. He

will be

essence of an independent personality is                            reborn

remaining un-

an unconditioned liberty. The divinity im-                        conscious as

in the

poses nothing upon man, not even existence.                    transition.

Man has a right to withdraw himself even                        

from the divine goodness, and the dogma

of eternal Hell is only the assertion of

           eternal free-will.

    God precipitates no one into Hell. It is

men who can go there freely, definitely and

by their own choice.

    Those who are in Hell, that is to say,

amid the gloom of evil  2  and the sufferings

of the necessary punishment, without having

absolutely so willed it, are called to emerge

from it. This Hell is for them only a

purgatory. The damned completely, abso-

lutely and without respite, is Satan who is

not a rational existence, but a necessary



 I   Faith and will-power. Immortality is conditional, as we have ever stated.

It is the reward of the pure and good. The wicked man, the material sensualist,

only survives. He who appreciates but physical pleasures will not and cannot

live in the hereafter as a self-conscious Entity.—ED. Theos.


2   That is to say, they are reborn in a “lower world” which is neither “hell”

nor any theological purgatory, but a world of nearly absolute matter and one

preceding the last one in the “circle of necessity” from which “there is no

redemption, for there reigns absolute spiritual darkness” (“Book of

Khiu-te”).—ED. Theos.






    N. I.* Satan is the last word of the crea-

tion. He is the end infinitely emancipated.                 (14)That which I

He willed to be like God of which he is the                 have marked

opposite. God is the hypothesis necessary to              with red

II.* reason, Satan the hypothesis necessary                 pencil are all


to unreason asserting itself as free-will. (14)                contradictions

but they


                                                               are not.


    To be immortal (15) in good, one must                           (15) As a

rule the

identify oneself with God; to be immortal                           Hermetists,


in evil, with Satan. These are the two                                   using

the word “im-

poles of the world of souls; between these                           

mortality,” limit its

two poles vegetate and die without remem-                        duration from

the be-

brance the useless portion of mankind.                                ginning to

the end of


                            the minor cycle. The


                                                                deficiencies of






                                                                cannot be

visited upon


                                                                them. One could



                                                                well say a



                                                                 mortality. The


                                                                ancients called






                                                                from the words 

[[pan]] –

                 [Editor’s note.—This may seem incom-                    all, or

nature and aiwn,

prehensible to the average reader, for it is                          a period

of time which

one of the most abstruse of the tenets of                      had no definite


Occult (16) doctrine. Nature is dual; there                        except for

the initiates.

is a physical and material side, as there is a                         See


spiritual and moral side to it; and, there                               aeon is

the period of

is both good and evil in it, the latter the                                time

during which a

necessary shadow to its light. To force                                  person

lives, the period

oneself upon the current of immortality,                              during

which the uni-

or rather to secure for oneself an endless                               verse

endures, and also

series of rebirths as conscious individualities                        

—eternity. It was a

—says the “Book of Khiu-te” volume xxxi,                          “mystery word”


(17) one must become a co-worker with nature,            was purposely veiled.  


either for good or for bad, in her work of

creation and reproduction, or in that of                           (16) Western

destruction.(18) It is but the useless drones,

which she gets rid of, violently ejecting                                   (17)

Chapter III

and making them perish by the millions (19)

as [self-conscious entities (20) ]. Thus, while                            (18)

This sentence

the good and the pure strive to reach                                      

refers to the two kinds

Nipang (Nirvana or that state of absolute                               of the


existence and absolute consciousness—which,                         adepts and

the sorcerers.

in the world of finite perceptions, is

non-existence and non-consciousness) -- the                            (19) One

of her

wicked will seek, on the contrary, a series                                usual


of lives as conscious, definite existences or

           beings, perferring to be ever suffering under                        

  (20)  Two useless words


*  See corresponding marks on pp. 374-5.—ED






the law of retributive justice  (21) rather                           (21) 


than give up their lives as portions of the

integral, universal whole. Being well aware

that they can never hope to reach the

final rest in pure spirit, or Nirvana, they

cling to life in any form (22), rather than                          (22) thro’


give up that “desire for life,” or Tanha                               who have


which causes a new aggregation of Skandas                     everywhere in


or individuality to be reborn.* Nature is                             age.

as good a mother to the cruel bird of prey                        *  Read note


as she is to the harmless dove. Mother                                pages


Nature will punish her child, but since he

has become her co-worker for destruction

she cannot eject him. (23) There are                                    (23) Not

during the

thoroughly wicked and depraved men, yet                        aeon, if they but


as highly intellectual and acutely spiritual                         how to

force her. But

for evil, as those who are spiritual                                        it

is a life of torture

for good. (24) The Egos of these may escape                      and eternal


the law of final destruction or annihilation                         If you

believe in us

for ages to come. (25) That is what Eliphas                        how can you


Levi means by becoming “immortal in                              in them?

evil,” through identification with Satan.

“I would thou wert cold or hot,” says the                           (24)The

Brothers of

vision of the Revelation to St. John (III.                                the


15-16). “So then because thou art, luke-

warm and neither cold nor hot, I will spue                         (25) The


thee out of my mouth.” The Revelation                              have to go

out of this

is an absolutely Kabalistic book. Heat and                         planet into

the eighth

cold are the two “poles,” i.e. good and                               as she

calls it. But

evil, spirit and matter. Nature spues                                   the

highest will live

the “lukewarm” or “the useless portion of                         till the very


mankind” out of her mouth i.e. annihilates                       of the final


them. This conception that a considerable

portion of mankind may after all not have

immortal souls, will not be new even to

European readers. Coleridge himself likened

the case to that of an oak tree bearing,

indeed, millions of acorns, but acorns of

which under nominal (26) conditions not                            (26) normal,

one in a thousand ever developed into a

tree, and suggested that as the majority of

the acorns failed to develop into a new

living tree, so possibly the majority of

men fail to develop into a new living entity

after this earthly death.]









SATAN is merely a type, not a real personage.

    II. It is the type opposed to the Divine type, the necessary foil to this in

our imagination. It is the factitious shadow which renders visible to us the

infinite light of the Divine.

    If Satan was a real personage then would there be two Gods, and the creed of

the Manicheans would be a truth.

    Satan is the imaginary conception of the absolute in evil; a conception

necessary to the complete affirmation of the liberty of the human will, which,

by the help of this imaginary absolute seems able to equilibrate the entire

power even of God. It is the boldest, and perhaps, the sublimest of the dreams

of human pride.

    “You shall be as Gods knowing good and evil,” saith the allegorical serpent

in the Bible. Truly to make evil a science is to create a God of evil, and if

any spirit can eternally resist God, there is no longer one God but two Gods.

    To resist the Infinite, infinite force is necessary, and two infinite forces

opposed to each other must neutralise each other. I  If resistance on the part

of Satan is possible the power of God no longer exists, God and the Devil

destroy each other, and man remains alone; he remains alone with the phantom of

his Gods, the hybrid sphynx, the winged bull, which poises in its human hand a

sword of which the wavering


I  And evil being infinite and eternal, for it is coeval with matter,

the logical deduction would be that there is neither God nor Devil

—as personal Entities, only One Uncreated, Infinite, Immutable

and Absolute Principle or Law: EVIL or DEVIL—the deeper it

falls into matter, GOOD or GOD as soon as it is purified from the

latter and re-becomes again pure unalloyed Spirit or the ABSOLUTE

in its everlasting, immutable Subjectivity.(27) -- ED. Theos.                   

                                 (27)  True.




lightenings drive the human imagination from one error to the other, and from

the despotism of the light, to the despotism of the darkness.

The history of mundane misery is but the romance of the war of the Gods, a war

still unfinished, while the Christian world still adores a God in the Devil, and

a Devil in God.

The antagonism of powers is anarchy in Dogma. N. I. Thus to the church which

affirms that the Devil exists the world replies with a terrifying logic: then

God does not exist; and it is vain to seek escape from this argument to invent

the supremacy of a God who would permit a Devil to bring about the damnation of

men; such a permission would be a monstrosity, and would amount to complicity,

and the god that could be an accomplice of the devil, cannot be God.

The Devil of Dogmas is a personification of Atheism. The Devil of Philosophy is

the exaggerated ideal of human free-will. The real or physical Devil is the

magnetism of evil.

Raising the Devil is but realising for an instant this imaginary personality.

This involves the exaggeration in oneself beyond bounds of the perversity of

madness by the most criminal and senseless acts.

The result of this operation is the death of the soul through madness, and often

the death of the body even, lightning-struck, as it were, by a cerebral


The Devil ever importunes, but nothing ever gives in return. St. John calls it

“the Beast” (la Bete) because its essence is human folly (la Betise humaine).






* Small type indicates Questions put by A. P. S. or A. O. H. to their Teachers,

and large type—the Answers received. An intermediate type has been used to

indicate where the pupils have stated their own ideas in order to obtain

comments upon them.—ED.]


Cosmological Notes from A. P. Sinnett’s MS. Book.


(1) What are the different kinds of knowledge?

The real (Dgyu) and the unreal (Dgyu-mi). Dgyu becomes Fohat when in its

activity—active agent of will-electricity—no other name.


(2) What is the difference between the two kinds of knowledge?


Real knowledge deals with eternal verities and primal causes. The unreal only

with illusory effects.

Dgyu stands independent of the belief or unbelief of man. Dgyu-mi requires

faith—rests on authority.


(3) Who possesses the real knowledge?

The Lhas or adept alone possesses the real, his mind being en rapport with the

Universal Mind.

The Lhas has made the perfect junction of his soul with the Universal Mind in

its fulness, which makes him for the time a divine being existing in the region

of absolute intelligence, knowledge of natural laws or Dgyu. The profane cannot

become a Dang-ma (purified soul), for he lacks means of perceiving Chhag,

Genesis or the beginning of things.


(4) Is there any difference between what produces primal causes and their

ultimate effects?

None. Everything in the occult universe, which embraces all the primal causes,

is based upon two principles—Kosmic energy (Fohat or breath of wisdom), and

Kosmic ideation.

Thyan Kam (= the knowledge of bringing about) giving the impulse to Kosmic

energy in the right direction.

In Fohat all that exists on earth as ultimates exists as primates.


(5) What is the one eternal thing in the universe independent of every other








(6) What things are co-existent with space?

(i) Duration.

(ii) Matter.

(iii) Motion, for this is the imperishable life (conscious or unconscious as the

case may be) of matter, even during the pralaya, or night of mind.

When Chyang or omniscience, and Chyang-mi-shi-khon—ignorance, both sleep, this

latent unconscious life still maintains the matter it animates in sleepless

unceasing motion.

(iv) The Akasa (Bar-nang) or Kosmic atmosphere, or Astral light, or celestial

ether, which whether in its latent or active condition, surrounds and

interpenetrates all matter in motion of which it is at once a result and the

medium by which the Kosmic energy acts on its source.

(v) The Purush or 7th principle of the universe.

Ling Sharir is composed of the ethereal elements of its (? body’s) organism,

never leaves body but at death and remains near.


(7) Are we to understand Purush as another name for space, or as a different

thing occupying every part of space?


Same. Swayambu occupies every part of space which itself is boundless and

eternal, hence must be space in one sense. Swayambu becomes Purush when coming

in contact with matter.


(8) The universal mind is the aggregate of all the minds of the Dyan Chohans or

Planetaries, the result of the action of Purush on matter, just as the spiritual

soul in man is the action of spirit on matter?




(9) Are we to look upon the seven principles as all matter and all spirit—one

thing, with spirit as it were at one pole, and matter at the other?


Yes, just so.


(10) If so, are we to view them as different states of matter or spirit, or how?


States, conditions, call it whatever you please. I call it Kyen—cause; itself a

result of a previous or some primary cause.


(11) All matter consists of ultimate molecules. How may we conceive the

different states of matter?


As the molecules go on rarifying, so in proportion they become attenuated and

the greater the distance between our globe and them—I do not mean here the

region within the reach of your science—the greater the change in their

polarity, the negative pole acquiring a stronger property of repulsion, and the

positive losing gradually its power of attraction. (And now is the time






for your men of Dgyu to set me down as a Thibetan ass, and for me to return the







Thibetan                                                              Sanscrit  



1.         A-Ku                                                          Rupa   


2.         Zer (vital ray)                                             Prana  : 

Jivatma                                         Life-principle

3.         Chhu-lung

               (one of 3 aims)                                        Ling

Sharir                                                   Astral Body

4.         Nga-Zhi

                (essence of action)                                  Kama-Rupa  


5.         Ngi

                (Physical Ego)                                        Linga Deha

Bhut                                         Animal Soul

6.         Lana. Sem-Nyed

                (Spiritual Soul)                                       Atman

Mayava-rupa                                   Spiritual Soul

7.         Hlun Dhub

                (Self existing)                                          

Mahatma                                                      Spirit




                                    1.         Sem-Chan                         

                          Brahm.                                      The

Universe Organised Matter

                                                    (Animated Universe)         

                         Prakrit =                                             


                                                      S. Sa—earth               

                                Iyam =                                           


                                                      as an element

                                     2.        Zhinha

                                                    (Vital Soul)                





                             Universal Spirit

                                     3.        Yor Wa                           

                              ( Maya) Akasa                                     

    Astral or Cosmic




                                     4.        Od. (light, the shin-            


                                                    ing active Astral           

                                   (the Kamakasa)                               

   Cosmic Will


                                     5.        Nam Kha                          

                               Yajna (latent form in                            

 Viradi (?)

                                                    (Ether passive)              

                                     Brahma = Purush                            



                                                determined by                    



                                                activity of No. 4)

                                      6.       Kon Chhog                         

                                 Narayan – Spirit                               

   Universal Mind


                                        brooding over the                        



                                           waters and reflect-


                                                  ing in itself the Universe

                                      7.       Nyng                             


        Latent Spirit

                                                    (Duration in                



                                                     eternity or space)







(13) Sem chan, animated universe: S.Sa, earth as an element. Where then does

cosmic or unorganised matter class?

Zhi gyu (cosmic matter), Thog (space), Nyng (duration), Khor wa (motion), all


Fire, as everything else, has seven principles. Od, one, but not the most



14) All matter cosmic or organised has inherent motion. What then does Zhihna,

vital soul or vivifying principle, do to it?


There you see. As well ask what vital principle does for human body when it

comes into it in conjunction with the other five. A dead body is composed of

molecules full of life, is it? Yet when vital soul has deserted the whole, what

is it but a dead body. Give up your pansophy and come down to our Dgyu. We

believe in spontaneous generation and you do not. We say that Zhima being

positive, and Zhi-gyu [gyu (material) earth in this sense] negative, it is only

when the two come in contact as the former is brought to act upon the latter,

that organised, living, self-acting matter is produced. Everything invisible,

imponderable (the spirit of a thing) is positive, for it belongs to the world of

reality; as everything solid, visible, is negative. Primate and ultimate,

positive and negative. So much in our manifested world. As the forces move on

and the distance between organised and unorganised matter becomes greater, a

tendency towards the reverse begins to take place. The powers of attraction and

repulsion become gradually weaker. Then a complete exchange of properties takes

place, and for a time equilibrium is restored in an opposite order. At every

grade further onward, or away toward their primary chaotic state, shifts no more

mutually its property, but weakens gradually until it reaches the world of

non-being, where exists the eternal mechanical motion, the uncreated cause from

whence proceeds in a kind of incessant downward and upward rotation, the founts

of being from non-being, the latter, the reality, the former maya, the temporary

from the everlasting, the effect from its cause, the effect becoming in its turn

cause ad infinitum. During the pralaya, that upward and downward motion ceases,

inherent unconscious life alone remaining—all creative forces paralysed, and

everything resting in the night of mind.


(15) Are we to consider any of the principles as non-molecular?


There comes a time when polarity ceases to exist or act, as everything else. In

the night of mind, all is equilibrised in the boundless cosmos in a state of

non-action or non-being.


(16) And is cosmic matter non-molecular?


Cosmic matter can no more be non-molecular than organised matter. -- 7th

principle is molecular as well as the first one, but






the former differentiates from the latter, not only by its molecules getting

wider apart and becoming more attenuated, but also by losing its polarity. Try

to understand and realise this idea and the rest will become easy.

The panspermic and theospermic conceptions will both be in our way as taught by

your schools. You will never be able to realise the latter as an absurdity, so

long as you comprehend but imperfectly the incessant work of what is called by

Occult Science the Central Point in both its active and passive states. As I

said, we believe in spontaneous generation, in the independent origin of matter

whether living or dead, and we prove it, which is more than your Pasteurs and

Wymans and Huxleys can say. Did they but know that Zhima cannot be shut out or

pumped out from a glass vessel like air, and that hence, wherever there is

purush there can be no thermal limit of organic life, they would have bak-baked

less and told the world less absurdities than they have. In short, motion,

cosmic matter, duration, space, are everywhere and for perspicuity’s sake, let

us place or fancy this multiplicity in or at the top of a circle, (“boundless”).

They are passive, negative, unconscious, yet ever propelled by their inherent

latent life or force. During the day of activity, that cyclic force ejecting

from the causative latent principle cosmic matter, like the wheel of a water

mill ejects showers of water—dust around its rotating circle, put it in contact

with the same principles, but whose condition owing to their finding themselves

outside the state of primitive passivity of the eternal immutability has already

changed. Thus the same principles begin to acquire so to speak the germs of

polarity. Then coming within the Universal mind Dyan Kam develops these germs,

conceives, and giving the impulse communicates it to Fohat, who, vibrating along

Akasa, Od (a state of cosmic matter, motion, force, etc.) runs along the lines

of cosmic manifestations and frames all and everything; blindly—agreed, yet as

faithfully in accordance with the prototypes as conceived in the eternal mind as

a good mirror reflects your face.


(17) On the Hypothetical Absolute and Infinite Final Cause.


The absolute and infinite is composed of the conditioned and finite. Causes are

conditioned in their modes of existence and attributes, and as individual

aggregates—unconditioned and eternal in their sum or as a collective



(18) If the Absolute is a blind law, how can it give birth to intelligence?


But passive latent intelligence, or that principle diffused throughout the

universe which in its pure immateriality is non-






intelligence and non-consciousness, and which as soon as it becomes imprisoned

in matter is transformed into both—can.


(19) The Absolute if intelligent, must be omnipotent, omniscient, and all-good?

Please give your reasons why?


In the East the Absolute, itself non-conscious, is linked to intelligence by

emanations, supposed to be conditioned. “How far this hypothesis satisfies

the mind as to the possibility of intelligence evolving out of

non-intelligence,” depends on the mind addressed.


What do you know of the gradual development of brain ever since the Silurian



(20) The Origin of Evil difficulty, dealt with by means of the sugar refinery



And the more the sugar refined the greater the fermentation produced in the

stomach and the more worms.


It is useless . . .


Show me the philosopher who would prove it useless!


. . . to say that evil is as necessary to make good apparent as darkness is to

make light cognisable. To the conditioned it may be—to the omnipotent

nothing is necessary.


Prove him first.


But clearly a conditioned agency is not the final cause. Above it is the law or

principle that conditions it. . . .


How is this? Where? Not unless you create something outside the absolute and



Problems lying behind the veil that separates the non-manifested final cause

from the manifested universe are beyond the grasp of minds conditioned

in that universe.


Indeed they are not!


. . . The absolute infinite is unthinkable and we can neither comprehend it nor

justify its ways to man.


Then why lose time over it? Who commissioned you to do so?

Your all-pervading supreme power exists, but it is exactly matter, whose life is

motion, will, and nerve power, electricity. Purush can

think but through Prakriti.


(21) What you would say would be: --

“Whether this be so or not (as regards the hypothesis of an Absolute beyond the

conditioned) it is and must ever remain a pure hypothesis. The highest

intelligences in the universe know nothing of it—so far as they can explore, the

manifested universe is boundless and infinite. Our philosophy admits only of


is known—and





knowable. This is admittedly unknowable even to Planetaries, and it is

ex-hypothese non-existent—why then consider it. . . .

“Even were this conception correct, how does it concern us? For thousands of

years the highest planetaries have explored the universe; they have found no

limits to it, and nothing in it guided or governed by any external impulse,

everything on the contrary proceeding from internal impulses which they

understand and which suffice to explain everything they have ever had cognisance

of. A qui bon then to introduce this unnecessary conception of a something

(which as non-existent for us is a nothing) outside and beyond what for us is

limitless and eternal, when whether it exists or not it plays no discoverable

part in anything that concerns us.

“The fact is your western philosophical conceptions are monarchical; ours

democratic. You are only able to think of the universe as governed by a king,

while we know it to be a republic in which the aggregate indwelling intelligence



We might say more—never better. That is just what we would say.


(22) Who are the artificers of the world?

Dyan Chohans—Planetaries.



(Pinned to next essay.)

Gyu-thog—Phenomenal or Material Universe (secret name) Aja-sakti. Viswarn

Zigten—jas—cosmogony, from Zigten = living world, and jas—to make. Chh =



(23) The universe may primarily be conceived as space pervaded by an infinite

and eternal and homogeneous congery of molecules, in which motion, their latent

unconscious life, is inherent. (In this its passive unmanifested state it may be

regarded as chaos?)


Yes; if only people were capable of conceiving what real chaos is, which they

are not.


Though truly an unity it may be conceived in its various aspects as (Thog)

space, in regard to its boundless extension co-existing with (Nyng) eternity, in

regard to its endless duration (Zhi-gyu), cosmic matter in regard to its

molecules, and Khoriva—cosmic force in regard to its all pervading motion.


But these four conceptions must be held to indicate not four elements composing

a compound, but rather four properties or attributes of one single thing, just

as on earth one thing may be hot, luminous, heavy, and in motion. This universe

one and indivisible in its passive unmanifested form, this chaos is for us



For you, but why speak for others?


but throughout it are scattered centres of activity or evolution, and wherever

and whenever activity prevails, there portions of the whole






differentiate, and where this occurs, homogeneity ceases. Thus differentiation

is due

(1) To the greater or less proximity of the molecules.

(2) To their greater or less attenuation.

(What does (2) mean? How can the primal molecules grow thinner or

fatter—ex-nihil, etc.?)

I was not aware that atoms were considered by you as something nihil. Are not

the molecules considered in science as compound atoms? Your science knows only

of such compound molecules, and a primal atom is and will remain for ever as a

hypothetical abstraction for it. Science can know nothing of the nature of atoms

outside the region of effects on her globe and even that atom she calls

indivisible, which we do not, for we know of the existence and properties of the

universal solvent—the essence of the Panchamahabutam—the five elements. Even the

existence of the atoms which compose the unseen medium through which the power

which magnetises instantly a short iron rod placed across the centre of a hoop

two yards in diameter around which a wire thickly covered with india rubber is

coiled—even the existence of such atoms I say, remains an open question and

science remains puzzled and embarrassed to decide whether it is an action at a

distant without, or with some mysterious medium—or what?


(3) To changes in their polarity.


This differentiation in activity is manifestation, and everything so

differentiated comes into existence or becomes conceivable for us. Each centre

of activity (and these centres are countless) marks a solar system, but these

are still rari nantes in gurgite vasto, hanging in the all-pervading ocean of

the unmanifested universe, out of which new manifestations are perpetually

evolving, and into the oblivion of which others whose cycle has been completed

are ever returning.

Alternations of activity and passivity constitute the cyclic law of the

universe. As the microcosm man has his days and nights, his waking and his

sleeping hours, so has the earth, which, a macrocosm to him is a microcosm to

the solar system, and so has this latter, which, a macrocosm to a single globe,

is itself a microcosm to the universe. That the universe itself must similarly

have its days and nights of activity and passivity, is probable by analogy, but

if so these cover periods unthinkable, and the fact remains unknowable by the

highest intelligences conditioned in the universe.


Is this correct? If not when the entire universe goes into pralaya (what is your

Tibetan word?) how can anyone know anything about it?


Maha bar do—the period between death and regeneration of man is so called—also

Chhe bar do.

They can know for this is but our scan, or as you say by analogy.






The night of the solar system, the pralaya of the Hindus, the Maha bar do or

great night of mind of the Tibetans, involves the disintegration of all form and

the return of that portion of the universe occupied by that system, to its

passive unmanifested condition, space pervaded by atoms in motion. Everything

else passes away for the time, but matter which these ultimate atoms represent

(though at times objective, at times potential or subjective, now organised, now

unorganised) is eternal and indestructible, and motion is the imperishable life

(conscious or unconscious as the case may be) of matter. Even therefore during

the night of mind, when all other forces are paralysed, when Chyang—omniscience,

and Chyang mi shi kon—ignorance, both sleep, and everything else rests, this

latent unconscious life unceasingly maintains the molecules in which it is

inherent in blind resultless and purposeless motion inter se.


Why should it be more purposeless and resultless than the unconscious blind

motion of the atoms in any foetus preparing for rebirth?


The solar system has disappeared even to the highest intelligences in other

solar systems.

Is this correct? Can the planetaries in any way cognise the passive non-being

portions of the universe?


They can.


Adepts can at will I know create forms out of cosmic matter, but probably this

cosmic matter is many degrees from matter as it exists in the passive latent

universe, which perhaps should rather be called potential rather than cosmic



Potentiality is a possibility not an actuality. Find a better word.


But nothing has been annihilated any more than anything has been ever created;

only, this recently active, organised, manifested and existing portion of the

universe losing all differentiation of its parts, has passed into its primordial

passive homogeneous unmanifested, and quoad all intelligences, non-existent or

inconceivable state. It has resettled into chaos.

If it is asked whence these alterations of activity and passivity the reply is

that they are the law inherent in the universe.


(Here as a footnote would come the purport of the argument approved by you

against the unnecessary creation of an intelligence outside the self-governed



If you can show me one being or object in the universe which does not originate

and develop through, and in accordance with blind law, then only will your

argument hold good and footnote be necessary. The doctrine of evolution is an

eternal protest. Evolution means unfolding of the evolute from the involute, a

process of gradual growth. The only thing that could have






possibly been spontaneously created is cosmic matter, and primordium with us

means not only primogenitureship but eternalism, for matter is eternal and one

of the Hlun dhub not a Kyen—a cause, itself the result of some primary cause.

Were it so, at the end of every Maha pralaya when the whole cosmos moves into

collective perfection and every atom (that you call primordial, and we eternal)

emanates from itself a still finer atom—every individual atom containing in

itself the actual potentiality of evoluting milliards of worlds each more

perfect and more ethereal, -- how is it that there is no sign of such an

intelligence outside the self-governed universe? You take a last hypothesis—a

portion of your god sits in every atom. He is divided ad infinitum, he remains

concealed in abscondito and the logical conclusion we arrive at is, that [as]

the Infinite mind of the Dyan Chohans knows that the newly emanated atoms are

incapable of any conscious or unconscious action, unless they receive the


intellectual impulse from them. Ergo your god is no better than blind matter’s

ever propelled by as blind eternal force or law, which is that matter,

god—Perchance. Well, well we shall not lose time over such talk.


The period of passivity ends, the night of mind ceases, the solar system awakes

and re-emerges into manifestation and existence, and everything throughout it is

once more as it was when the night set in. Though a period inconceivable to

human minds has passed, it has passed but as a sound and dreamless sleep. The

law of activity comes again into operation, the centre of evolution resumes its

work, the fount of being commences to flow again.


I conclude this must be so or otherwise the matter ejected from the vortex or

central point would find none in a differentiated state from which to acquire

its own impulse or differentiation.


When the hour strikes the cosmic atoms already in a differentiated state remain

statu quo, as well as globes and everything else in the process of formation.

Therefore you have seized the idea.


In the still passive portion of the Universe in which, and interpenetrated by

which, hangs the remanifested solar system; in the non-being where subsists the

eternal mechanical motion, its uncreated cause, a vortex is formed which in its

ceaseless rotation perpetually ejects into the polarised active manifested

conscious Universe, the unpolarised passive unmanifested and unconscious

Universal element.

Call it motion, cosmic matter, duration or space, for it is all these and yet

one, this the Universe manifested and unmanifested and there is nothing else in

the Universe. But the moment it passes out of passivity (or non-being) into

activity (or being), it begins to change its state and differentiate, from

contact with what had formerly changed, and so the eternal wheel rolls on, the

effect of to-day be-






coming the cause of tomorrow for ever and ever. But it must ever be remembered

that the non-being—the passive, is the eternal, the real; the being—the active,

the transitory and the unreal. For longer or shorter as its career may be

according to the impulses it receives, sooner or later the manifested

disintegrates into the unmanifested, and being fades into non-being.


But how about the highest Planetaries? They surely do not return into non-being,

but pass on to higher or at any rate different solar systems.


The highest state of Nirvana is the highest state of non-being. There comes a


time when the whole infinitude sleeps or rests, when All is reimmersed in the

one eternal and uncreated sum of all. The sum of the latent unconscious



It has been stated that a differentiation of the primordial element is the basis

of the manifested Universe, and we must now consider the seven different

principles that constitute and govern that Universe or in other words the seven

different states or conditions in which this element exists in it.


There is no finite or primordial design but in conjunction with organised

matter. Design is Kyen, a cause arising from a primary one. The latent design

exists from the eternity in the one unborn eternal atom or the central point

which is everywhere and nowhere, called ----- (our most secret incommunicable

name given at the initiation to the highest adepts). So I can give you the six

names of the principles of our solar system, but have to withhold the rest and

even the name of the seventh. Call it the unknown and explain why. A Dam-ze

(Brahman) will not give you the name of even the crown of the Akasa, but will

speak of the six primary forces in nature represented by the Astral light. I’ll

give you the principles by and bye. Study this well first.









 (To the Editor of the INDIAN MIRROR.)


As Colonel Olcott, President and Founder of the Theosophical Society, will

accept of no compensation, nor is he desirous of receiving any thanks for the

trouble he has taken in curing my grandson, Ashu Tosh Bysack, I, in justice to

myself, beg to make a public acknowledgment of the same. The boy in question is now aged twelve years. He has been suffering from epilepsy for the last six or

seven years. The best physicians, Allopathic, Homeopathic, and Native, have

treated him, but to no effect. The disease became latterly so violent that in

one day and night he had no less than sixty fits, and was unable to get up or



In this state he was brought to Colonel Olcott, who has now been treated by him

for seven days. The boy has so much improved that he can run and walk without difficulty, looks very lively, and appears perfectly healthy; besides which he has had no fits during this period. His appetite has returned, costiveness is

gone, and he gets sound sleep, and is enjoying life like other boys for the

first time in seven years. I consider from the general appearance of the boy

that the disease is gone, and it is now only a question of his more or less

rapid convalescence. The object of my making this statement public is that my

countrymen, and especially members of the Theosophical Society, may know the great effect of mesmerism, in curing obstinate diseases like epilepsy which are beyond the power of medicine. I am now old enough having passed sixty years, and a retired servant of Govern-


I  A newspaper cutting.—ED.






ment after a service of 44 years; and it is a joy to me that a European

gentleman like Colonel Olcott should be showing our countrymen the beauty of the Aryan system and our duty to revere our Yogis and Munis.


                                             Yours Etc.,


                                                          SURJI KUMAR BYSACK.


The 1st March, 1883.



(To the Editor of the INDIAN MIRROR.)



The presence of Colonel Olcott in Calcutta has afforded us a long-needed

opportunity to test the claims of mesmerism as a curative potency. We have

attended at the Boitok-khanah house of Maharajah Sir Jotendro, Mohun Tagore

Bahadur, K.C.S.I., the past 7 or 8 mornings to see Colonel Olcott heal the sick

by the imposition of the hands. Our experience has been of a very striking

nature. We have seen him cure an epileptic boy whose case had been given up in

despair by his family after resorting to every other known mode of treatment.

The lad is of respectable parentage, his father being the Deputy Magistrate, and

can be seen at Paturiaghata, No. 80, in the premises of Babu Surji Kumar Bysack.


A Theosophist from Bhaugulpore, suffering from atrophy of the disc of the left

eye, is having his sight restored to him; and other patients have been relieved

of different maladies. But a case which occurred this morning is of so

remarkable a character as to prompt us to join in this letter for the

information of your readers. A young Brahmin, aged -----, was brought by the

relatives of the epileptic boy for treatment. He had a facial paralysis which

prevented his closing his eyes—projecting his tongue, and swallowing liquids, in

the usual way. The paralysis of his tongue prevented his speaking without the

greatest efforts. In our presence and that of other witnesses, Colonel Olcott

laid his hands upon him, pronounced the command, Aram Hao! made some passes over

the head, eyes, face, and jaws, and in less than five minutes the patient was

cured. The scene, which followed, affected the bystanders to tears. For a moment

the patient stood closing and opening his eyes and thrusting out his tongue, and

then, when the thought flashed upon him that he was cured, he burst into a fit

of tears of joy, and with exclamations of gratitude that touched our hearts,

flung himself on the ground at the Colonel’s feet,





embracing his knees and pouring out expressions of the deepest thankfulness.

Surely no one present can ever forget this dramatic incident.


                   Yours etc.,


                          SHAUTCORRY MUKERJI,


                          SRINAUTH TAGORE


                          NIVARAN CHANDRA MUKERJI.


To A. P. Sinnett,  I

This is all done thro’ the power of a lock of hair sent by our beloved younger

Chohan to H. S. O.

I pray you friend to show this to the bitter opponents of your Society.


                                                                 K. H.


I  This comment in K. H.’s writing appears on the margin of the news-paper






ABSOLUTE, the, 380, 381

ADAM to Noah, patriarchs from, 194

Addhi -Buddha, 243

ADEPTS, Himalayan, not afraid of molestation, 317; not anxious for Europeans to

recognize them, 317; of the left path, 241 Peruvian Mexican and Red Indian, 85 ;

reasons for seclusion, 317 ; still remain in India, 316

ADOPTION of cripple child, 151

ADWAITA SOCIETY, Subba Row’s proposal of one, 325


ADYTYARUM, B., and Hindu mystics,   5

AEON, a mystery word, 372

AFGHANISTAN, Russia, England and, 228

AKASA, 375, 380; crown of the, 386 Ahhu, M.’s name for Mrs. Kingsford, 73

Al’him, 244

ALLAMABAD, 10, 11, 12 ; society, formation of, 5

ALLEGORY of boar, 179, 180

ALMORA, Swami of, 43; Guru of Hume, is dead, 82

AMERICA, H. P. B. there, 150; row in, 217

AMERICANS and English, 61


ANGLO-INDIAN BRANCH of T.S. at Ootacamund, 50

ANIMALS have Souls,” article by

H.P.B., 243

ANNA, see Kingsford

Apolcaivpsis, intended to supersede Esoteric Buddhism, 93


ARUNOALE, Miss, 26, 118, 182, 196, 199, 200, 203, 212, 213, 223, 236,

272, 283, 284, 286, 290, 296, 340, and Mrs. Arundale, 77, 96; and Mme. Fadeef,


A rya Magazine, published at Lahore, 340


Ashram, four kinds described by Hindu Sastras, 342


ATOM, one unborn, eternal, 386

ATOMS and molecules, 383, 385

ATTACKS showered on H. P. B., 285, 288

AUNT, H. P. B.’s, letters re H. P. B., 147 ; preface of Memoirs, 148 see Fadeef

A valoleiteshwara, 243




BABULA, 83, 333; in S.P.R. report, 135


Banner of Light, 66

BANON, Capt., II, 24

BAREILLY, 12 ; seventeen fellows at, 10

Bar-nAng, Akasa, 377

BARODA, 10, II; Gaekwar of, 49, 75


BERGEN, Dr. Carl von, 222, 291, 343

Bhagavad Gita, article by Subba Row, 205; Mohini and Gebhard and, 217



BIBICHE, 188, 189, 193, 209, 210

BILLING, Mrs., 22, 211


BISMARCK and the Jesuits, 230; “his own private adept,” 231

BLACK MAGIC and the Jesuits, 233

BLAVATSKY, H. P., a “telephone” for high Initiate of xxx, 174 a virgin. 177 ;

allegory of herself as boar, 179; apologizes toHume, under direction, 35 ;

attitude to England, 229; called back to India and cannot go, 229 ; cannot

return to India till Secret Doctrine is finished, 193 ; Countess Wachtmeister on

her health, 276 Damodar on her health, 356; death is preferable to her fate, 29;

definite letter to Sinnett re phenomena, 18; family embroglio owing to

Solovioff, 193 ; has Bright’s disease, 37 ; her chelaship, 150 ; her family,159,

160 her “ shell gone long ago,” 38; Hume’s treatment of, 30 ; in America, 150;

in London in 1844, 150; is a “slave” to M., 13; leaves Bombay for Madras, 29;

letter re W. Gebhard’s suicide, 300; life between 1830 and 1875 is private, 145;

London visit suggested, 302; makes her will, 196; Masters so much greater than

herself, 227 ; must go to London, 234; Olcott on her going to India, 332;

operation refused, 177; Ostend suggested, 295 ; politics distract her, 43;

position as regards Mohini, 184; problem where to live, 290, 292; proposal to

live with Sinnetts, 193, 201 ; re finances, 194; refuses further attempts at

“clearing her character,” 203; resigns connection with European societies, 162 ;

sense of duty to Masters, 147; Sinnett may write of every day after T.S. was

formed, 146; took pains to sweep away traces of her travels, 154; very ill from

an accident, 210; visit to Tibet, to Masters, 38; will go to utmost extremes to

save Masters’ names, 171

BLAVATSKY, MONSIEUR, 157, 160, 179,180, 287

BOAR’s FLESH and Buddha, 241

Bodhidarma, 242

Bodhisatva, 242


BOMBAY, K. H. on Sinnett at, 365; Branch of T.S., 40

Bombay Gazette, letter in re H.P. B., 6, 54

Bombay Guardian, 110

BOOK OF Dzyan, 195

BOSTON, growing interest in, 313

Boston Indez, and S.P.R. report, 313

BOUTON, 197, 314

BOWAJI, BOWAJEE, D. N., DHARBAGIRl NATII, 78, 100, 105, 119, 121, 236, 248, 281,

289; a power acting through, 186; a traitor, 221; accuses H. P. B. and Olcott of

fraud, 279, 281, 286, 331 ; affection for H. P. B., 282; and “dweller,” 278; and

Gebhards, 199; and Hatha Yog, 283; at Munich with Schleiden, 240; belongs to

other orders, 340 ; creating mischief, 218 evil influence of, 183; Gebhard says

he saved the German T.S., 346; grandmother a sorceress, 282; he is a fallen

chela, 162 his charges, 161 ; his “ Dweller” seen by H. P. B., 187; his

history,222 ; is used as medium for sending letters, 344; Judge cannot

understand him, 315; K. H. on his responsibility for S.P.R. reports at Adyar,

122 ; letter to Mohini from Torre del Greco, 343 ; Mohini to Sinnett, in re,353;

Olcott explains his condition to Countess W., 331 ; Olcott says he must return

to India, 332 ; professes devotion to H. P. B., 335; responsibility for death of

W. Gebhard, 299, 300; retracts accusations, 336; talks of suicide, 336, 341 ;

wishes to return to India, 342

BOWEN, Rev. Mr., 110

BRADLAUGH and Besant literature, 66

BRAHMA and the boar, 241

BRAHMA’S EGG, 246, 247, 252


BRANCH of T.S. “remonstrance,” 45

Brighu and Seth, 194

BRITISH OFFICER in India quoted, 228

BRITTEN, Mrs. Harding, lectures, 6o

BROOCH phenomenon, 110

BROTHERHOOD, Himalayan or

Tibetan, rules for Chelas, 319;

Hindu, of Luxor, 348; the holy

name of the, 25

BROTHERS, 18,19, 25, 26; a Tibetan on, “of the snowy range,” 228; Hume

criticises, 29, 31, ; of the shadow, 373; see also CHIEFS

BROWN, W. T., 56, 67, 68, 329; sees K. H., 72

BUCK, J. D., letter from, 159

BUDDHA and the boar’s flesh, 241;

Maytreya, secret book of, 195;

misrepresented by Lillie, 81,

primordial, 243

BUDDHAS, table of, 243; the 5th, 6th and 7th, 242

BUDDHISTS, Kalmuck, under H. P. B.’s grandfather in Astrakhan, 150; killing of,

by Indians, 43

BULGARIA and Russia, 228





CABINET, policy of English, 229

CAGLIOSTRO, 313; Dharbagiri Nath goes to his Roman prison, 110

CAIN, 272

CAIRO, H. P. B. there in 1872—3, 153

CAITHNESS, Lady, 78, 82, 267; testimony from, 287


CANDIDATE, Lathe of, 195

CARMICHAEL, Mr. and Mrs., 45, 46, 53

Causes AND EFFECTS, 376


Central point of occult science, 380

CERTIFICATE, Dr. Oppenheim’s, 177

CHAKRA, symbology of, 247

CHAOS, the real, 382

CHARLATAN, H. P. B. called a, 54

CHARTER, Padshah asks for one, 10

CHELA, CHELAS, 33; a, helps “Disinherited,” 12 a new, to go with Damodar to

Adyar, 74; Brahmin, 158; character of a, 122; commotion among Adyar, 73;

Gaboriau, of K. H., 96; Gargya Deva, 37; in Java, 151; K. H.’s, under guise of

Mohini, 65; “lay-,” Sinnett to sign himself, 364; mystery name of, 170 ; of

first degree, 11, 12 of K. H., Dharani Dhar Kauthumi, 64, 66; of other Masters,

85 producing letter phenomenally, 32; seduction of, 180; senior, of M., 89;

teaching of, in Tibet, 319; trials of probation, 166, 286; two at Simla, 362;

two from Mysore, at Adyar, 73; who are- friends of Peruvian, Mexican and Red

Indian Adepts and chelas, 85

CHELASHIP, double, 285


Chhag, Genesis, 376

CHIEFS, attitude to Englishmen, 20

CHITTIAR, Mr. Muthuswamy, 322

CHOHAN, CHOHANS, against the ventur (Phoenix ?), 49; and the

“Hermetic,” 85; and Maha

Sahib, 62; “has interfered,” 64;

hears the abuse, 51 ; Hume has

set them against him, 4; or

Dhyani Buddhas, 243; -Rim bochy 90; stern and impassion-

ate, 25; wants Mrs. Kingsford

in L.L. of T.S., 82, 90; will not

interfere with India’s punishment 43

CHRIST, Roman Catholic request to

omit name from S.D., 265

CHRISTIANITY a failure, 221 ; Sinnett and, 26


CHURCH, Mr. and Mrs., 11

CHURCHILL, Lord R., 229

Chyang, or omniscience, 377

CINCINNATI, growing interest in, 313

CIRCLE of necessity, 371

CIRCLE “ Pass not,” 244


CIVILIZATION, SO called, 238

CLEMENT of Alexandria, 195

CONCH in the hand of Vishnu, 247

CONSERVATIVE and Liberal, H. P. B. on, 36; politics, 228

CONSTANTINOPLE, Metrovitch incident, 143

CONVERSAZIONE of November 17th, Sinnett’s, 5

COOK, Dr., translating Kabbala Denudata, 330

COOK, Mrs. 239

CORPSES, preservation of, 370



COSMOGONY, Sketches of, true copies to be given to Sinnett and H. P. B., 5


COUES, Prof., 194; and astral bell,

276; and Mrs. Waters, 217;

letter to H. P. B., 358; Sinnett

writing to, 230

COULOMBS, M. and Mme., .106; believe “in their hearts,” 338; letters of, 98;

never Shown to H. P. B., 97,

14 ; story of their plan, 110; Mme., and the vases, 140; and Subba Row, 322;

steals papers, 76; Monsieur, 68, 163, 188;

a good draughtsman, 130; trick on Damodar, 115


CROOKES, W., 224; his aura, 226; to see part of S.D. MSS., 224, 226

CROSS, see Imperator

CRUCIFIXION, story of, 195

CURES, by Col. Olcott, 387, 388


CZARS, Russian, among H. P. B.’s ancestors, 198



D. N., 157, 164 accuses H. P. B., 158; an occult Nero, 167; humbled, 166; K. H.

cast him off, 170;

two of that name, 286; see also DHARBAGIRI NATH and BowaJI

DAMIANI, Signor, 276

DAMODAR, 10, 30, 40, 50, 51, 53, 109, 130, 135, 148, 157, 183, 185, 344;

as medium of correspondence between Masters and Simla Eclectic, 355; at Poona,

28; Coulomb plays a trick on, 115; development, 68; hard worked, 61 ; in Tibet,

100 ; letter to Sinnett, 13, 354, 356; MS. pages of Secret Doctrine in his

writing, 248; Olcott asks for news of, 330; responsibility in re Hodgson affair,

121; Subba Row refers to a letter of, 322; taken away, 72; to go to Adyar, 74

Dam-ze, Brahman, 386

Dang-ma, purified soul, 376

DARJEELING, 34, 38, 356

D’ASSIER’S “Humanité Posthume,” 328

DAVIDS, Rhys, his Paranibbana, 241


DAVISON, disgusted with Hume, 44; in the Hindu Brotherhood of Luxor, 348

DAYANAND is “Mr. B.,” 71

DE PALME, cremation of, 313

DEATH, article by Eliphas Levi, 369 et seq.; definition of, 369; unknown at

early period, 260

DEB, 21, 27, 30; and Beatson, 28

DEFENCE of Masters, 66

“DEFENCE,” pamphlet, 121, 128

DEHRA DUN, 9, 10

D’ELIAS, Gregoire, 327

DEMOCRACIES, ignorant, and Jesuits, 232

DENNIE and lock of hair from Master, 79

DESIGN is Kyen, 386

Devachan, the ego in, 371; Sinnett’s vague ideas of, 64

Dgyu, real knowledge, 376

Dgyu-mi, unreal knowledge, 376

DHARANI DHAR KAUTMUMI, chela of K. H., 64, 66

DHARBAGIRI NATH, a mystery name used by two, 170, 174; Bowaji’s

right to the name, 338, 339; Bowaji tells Gebhard it is not his name, 347;

meaning of the

name, 340; the true, 336

Dhyan Chohans and Universal Mind, 377 ; artificers of the world, 382

number of groups, 244; of which race, 221

Dhyani Buddha, 243

DIAGRAM, evolution and involution, 247; of fourteen “worlds,” 251 re cosmogony,


DIEPPE, suggestion to go there, 193

DIET of Sinnett’s son, 5

DIFFERENTIATION, cause of, 383


“DISINHERITED,” 3, 10, 16 accident to, 12

DJUAL KOOL, 26, 30, 40, 85, 130, 164; alter ego of K. H., 50 ; at Torre

del Greco, 344; comments on MSS., 56; experiment on Siiinett and Gaboriau, 96;

H. P. B. sees him at Ostend, 225; in Bowaji’s room, 204; message to Sinnett,

203; on precipitation, 66; order to H. P. B. through, 87; suggestion re London

T.S., 26; tells H. P. B. policy re L.L., 71; writes through Countess



DOLGOROUKI, Prince, 204, 214

DOLL phenomenon, 141

DONDOUKOFF, Prince, letter to H.P.B., 3

“DOUBLE MURDER,” tale by H. P. B. in New York Sun, 152

DRAMARD, 214; saved the Society, 215

DRONES of nature, 372

DUALITY, man’s, K. H. on, 7

DUCHESS, 211, 214, 277; and a French” Theosophist,” 235

DUDLEY, Dr., 37, 40

DUFFERIN, Lord, should be warned, 207

DUGPAS, near Hume, 36


DURATION, 377; Nyng, 379, 380; root number lacking, 245

DURBUNGHA, Maharajah of, 49

DWELLER of the threshold, 127; and Bowaji, 187

Dyan Kam, or Thyan Kam, 380

Dzin-Dzin, 203; M. calls H. P. B., 118

Dzyan, Book of, 195


EGLINTON, 14, 21, 77, 84, 212; K. H.’s visit to, 23, 24; letters

from, 361, 362; on “Vega,” seen by K. H., 4

EGO, its “spring,” 369

EGYPT, H. P. B. in, 145, 153

EGYPTIAN esoteric philosophy, 326

EIGHTH SPHERE, not to be spoken of, 52

“ELEMENTARY SPIRITS,” term coined by H. P. B., 22


ELEMENTS, five quintuplicated, 245

ELIPHAS LEVI, description of, 62; his MSS., 56


ENGHIEN, phenomena at, 313

ENGLAND, H. P. B. ‘s contempt for, 147; “old, is dying,” 231

ENGLISH work for their own ruin, 228

ENGLISHMEN, attitude of the “Chiefs” towards, 20; in India, 49

ENOCH, 260; meaning of, 194

EPILEPSY, Col. Olcott cures, 387

EQUALITY in the T.S., 59

“ERNEST,” 14, 19

Esoteric Buddhism, 63; does not contain the “whole” doctrine, 64


ETHER, celestial or astral light, 377

Eunonia, 284; H. P. B. blown up in the, 215

EUROPE, the well of perdition, 202

EUROPEAN hotel, vile emanations, 77

EUROPEAN WORLD, deserves the cold Shoulder, 355

EUROPEANS, behind Hindus in spiritual development, 238; cannot be taught as

Indian chelas are, 319

EVOCATION of the dead, 370

EVOLUTION, 384; and involution, 246; and Theosophists, 364; of man, 38

“EYE” of the Secret Doctrine, 242




FADEEF, 227; Mme., H. P. B.’s aunt, 149; and Masters, 154; Hodgson prints her

name, 149

FADEYEFF, General, H. P. B. ‘s uncle, 149; is dead, 77; Mine., 274 Miss Nadejda,



FAITH and will-power, 371

FAKIR, picture phenomenon, 209

FALL of man, 260

FARMER and plagiarism, 42

FAWCETT, 205, 227

FENIAN CONSPIRACY, organized by Jesuits, 231

FERN, 32, 354


FIRE has seven principles. 379



Five Years of Theosophy, 120, 134

FLORENCE, H. P. B. in, 144, 152

FLOWER, Cyril, 196

FLYNN, Miss Mary, 101, 212, 343, 187

Fohat, 380; is Dgyu in activity, 376; or breath of Wisdom, 376

FOURTH DIMENSION, 246, 249, 254

Fox, LANE, 218, 322, 324; and Theosophist,. 204; letter to, 202

Fragments of Occult Truth, 9, 11, 41 ; genuine occult doctrine, 64


FREE-WILL, E. Levi on, 371

FRENCH branch of T.S., 199; poor account of, 277




GABORIAU, 191; chela to K. H., 96; French” Occult World,” 236; is dropped, 97


GAUTAMA was fourth Buddha, 242

GEARY, Gretton, 55

GEBHARD, Arthur, 234, 272; pupil of Judge, 313; studying Gita with H. P. B., 217


GEBHARD, Franz, 244; and Bowaji, 280

GEBHARD, Herman, 300

GEBHARD, M., 194, 210, 211, 349;

is willing Sinnett should use his

account of phenomena, 346

GEBHARD, Mme.,56, 72, 276, 277, 278, 281, 299, 335. 332 ; at Ostend, 219

GEBHARD, Walter, . “avenging shadow,” 145; death of, 299.

GEHENNA, the fire of, 371

GENESIS, Kabalistic blind in it, 260; or Chhag, 376

GERMAN T.S.,175; Bowaji and, 346; “is dead,” 199

Ghostland, 299

Giri, sect of Brahman ascetics, 342

GLADSTONE, Mr., 205; a Roman Catholic, 231

GLINKA, Mile., 208, 273


GOD and Satan, 374, 375 idea of personal, rejected, 80; of Hodgson, 79;

personal, 361

GOING, Mrs., 77, 292

GOOD and evil, 374

GORDON, Col. and Mrs., 209

GORDON, Mrs., 3, 4, 14


GREEN, Miss, 28

GROVE, F. R. S., 236

GRUNDY, Mrs., H. P. B. on, 47

Grundyists, H. P. B. calls the London Lodge, 45

GUALA, K., and DEB, 14; see also DJUAL KOOL

GURU’S teaching in old times, realized by actual perception, 319





“HADJI M0RA,” nom cia guerre of H. P. B., 152

HAHN, Nicolas, 154

HAIR, lock of Master’s, 79; lock sent by younger Chohan to Col. Olcott, 389

HAMMERLE, Mme., from Odessa, 78

HANDWRITING, expert, 209, 287, 349

H. P. B.’s copied, 158; of Masters’ letters, 348


HARTMAN, Dr. Franz, 105, 118, 134, 276, 299,322, 327; and material

for H. P. B.’s Memoirs, 147;

article in Path, 234; belief in

H. P. B.,301; H. P. B. gives

him her room, 121; idea of cheap

home for Theosophists, 229; Theosophical Fables,” 158;

wishes to meet Sinnett, 237; writing “defence” of H. P. B.,


HARTMANN, E. von, and his book, 247

Hatha Yog, Bowaji and, 283

HEADQUARTERS criticized by Sinnett, 57

HEALING POWERS of Olcott, 61

HEBREW LETTERS and numbers, 244

HELL, dogma of, 371


HERMETISTS on immortality, 372

HINDU, HINDUS, and European spiritual development, 238; are

spiritually intellectual, 238; H. P. B. on, 49; H. P. B. tries to conciliate

them with English, 76; “made gods in Europe,”

147; mystics, Sinnett advised to meet, 5; nation and Sinnett, 220; protest

against Wyld’s writing, 60; regeneration must be

commenced by themselves, 319

Hints on Esoteric Theosophy, 14, 30, 209

HODGSON, 79, 100, 269, 283, 313

and Hume, 75; and the Russian spy idea, 128; letter to him re the Russian spy

accusation, 94;

treachery, 114, 115

HOFFMANN, Herr von, 346

HOFFMANN, Miss, 200

HOLLOWAY, Mrs., attorney to H.P.B., 314; is writing a book, 314; her

book Man, 92; On Sinnett, 116; Sinnett misunderstands, 92


HUMAN ENTITIES, the first, 256

‘HUMANITIES “ on other worlds, 245

HUMANITY coming after us, 249;

“the great orphan,” 111

HUME, A. 0., accuses Damodar of forgery, 354; and a new paper,

324; and copies of rules, 11 and Hodgson on phenomena at Adyar, 75; and M., 10;

and Subba Row, 319, 320, 323; and Tibet, 4; became an Adwaitee, 33; bitterest

enemy even in 1882, 203; called “Jhut-Sing,” 43; Col. Olcott on, 327;

confidences to Davison, 44; denies existence of M., 63; evil genius of T.S., 30;

his guru at Almora dead, 82; in London, 120; in Museum, 44; is doomed,” 35;

letter to H. P. B. an insult, 7; letter to Mohini, 353; on Isis, 29; Sneers at

Brothers, so; theory that there are no Mahatmas, 76; treatment of H. P. B., 30;

unreasonable demands, 25 ; wants to sink the T.S., 36

HUME, Miss, 15

HURRISSINGJEE, 162, 163, 164, 279, 280; his letter, 165

HURRYCHUND, Chintamon, 75

Hypocrisy, English, 219



IGNORANCE, see Chyang-mi-shi-khon, 377

ILBERT BILL, 43; cause of failure of, 232; Jesuit Father Ker real author of, 232


ILLARION, 142; H. P. B. sees him in Greece, 153 ; in Egypt, 189

“ILLUSTRIOUS,” 23, 364

IMMORALITY in society, 146

IMMORTALITY, 372; faith gives, 371

“INCIDENTS,” review of, in Russian paper, 235

Imperator, 22

INDIA and “a new bloodshed,” 206;

H. P. B. went to, in 1856;

Karma of, for killing Buddhists,

43; not yet spiritually dead,

316; retirement of England from, 206


Indo-British India, by Sinnett, 4

“INEFFABLE NAME” not lost to India, 316


INITIATION, system of, for the Ilnd section, 318

INSULTS to H. P. B., 7

INTELLIGENCE, birth of, 380

INVOLUTION of seven nether worlds, 246

IRELAND and Gladstone, 232; and Jesuits, 231

Isis Unveiled, impression made in Madras, 316; Hume on, 30;

publication, 19; suggestions re issue, 326 ; writing of, not helped by Subba

Row, 142

IYER, Sundra, essay by, 32




JACOLET, of Almora, 43

JAINS and twenty-four Buddhas, 242

JAVA, H. P. B. ordered to go, 151



JELIHOWSKI, Mme., 159, 273, 274,

284, 299; and Solovioff, 181

article on H. P. B. in Rebus

154 ; letter of, 274; personal

and family reminiscences, 155

will go to Ostend, 211

JENNINGS, Hargrave, on Phallicism, 265


JESUITS and Hindu Brotherhood of Luxor, 240, 348; and “Secret Doctrine,” 265;

enemies of the human race, 233; headquarters in London, 233; incitement to

revolution, 231; National League and, 231 ; plottings, 230; their destruction

foretold, 233; use of collective will-power, 233

JESUS, 33, 59

JHUT-SING or Joot-Sing, 43, 135; see Hume

JUDGE, W. Q., 50, 86, 135, 158, 194, 205, 208, 340; and Sinnett, 237;

experience of phenomena, 289; he knows, 230 ; left out of Hodgson’s report, 313;

Master said he showed intuition in leaving India, 313

K. H., see Koot Hoomi

K.ABALIST meaning of “ Spring,” 369

KABALISTIC axiom, 36; books, 22


Karma from past experiences, 370; law of retributive justice, 373

“KARMA,” Sinnett’s novel, 107, 126

Karma a suggested new journal, 324

KASHMIR, Olcott sent for by Maharajah, 62

KATINKA, Princess, 153, 154

KATKOFF,193, 236; and literary contract, 112

KEIGHTLEYS, A. and B., 240, 341; Bertram, 223, 239

KENNY HERBERT, Mr. and Mrs., 52

KHANDALAVALA, copies of H. P. B.’s handwriting, 158; letter of, 160; MS. of, 28

Khinte, BooK of, 63, 371, 372

KHOBILGAN deeply incensed, 366

KIDDLE incident, 60, 66, 181

KINGSFORD, Mrs. Anna, 22, 26, 51, 54, 159, 219, 292; and London Lodge, 64; and

Maitland at Ostend, 219; and Maitland’s reply to Subba Row, 80; and Masters and

Presidency of London Lodge, 212; claims greater knowledge than K. H., 361;

demand to K. H., 63; does not believe in Brothers, 48, 60; “divine Anna,” 44,

65; H. P. B. asks for her portrait, 44; her letter re L.L., 70; her “Theosophy,”

69; letter of, 359; mixed up with Luxor Brotherhood, 240 “necessary to Them,” 71

; Sinnett embroglio, 81; to remain president, 89; vegetarian, but drinks wine,

180; wants to see H. P. B., 218


KISLINGBURY, Miss, 55, 302; going to Cologne with H. P. B., 209

KISSELEFF, Count, 189; Countess, 154

KNOWLEDGE, different kinds of, 376

KNOWLES, Emily, 238

KOGEN, General, 114

KOOT H00MI (called K. H. throughout the book), 9, 40, 350, 359;

and article by Hume, 29; and Chohan, 19; and Eglinton, 23;

and his letters to Sinnett, 365

and Hume, 4, 245; and Hurrissingjee, 162, 166; and Ross

Scott, 15 ; and tie with Sinnett,20; and Zemindars, 53; annotates a volume, 56;

answers to questions, 376—86; article by, 8; at Toling Monastery, 11; best of

all the Tchutuktus, 23; candidate for Bodhisatwaship, 21 ; chose Mrs. Kingsford,

66 handwriting, 209; “helps himself” to Mrs. Kingsford’s letter, 71; his divine

pity holds him back, 34; his kindness and tenderness, 40; his main object, 19;

Interpolations by, 4, 7, 34, 67, 319, 320, 321, 359, 360, 361, 389; last supreme

attempt of,” 49; letter to Mme. Fadeef, 149, 156; letter to Sinnett re secret

section of London Lodge, 64; Letters of, 363, 365, 366; not H. P. B.’s Master,

71 ; notes on article by Eliphas Levi on “Death,” 369— 86; portrait of, 27;

prophecy of English in India, 206; sacrifices made for Sinnett and the T.S., 24;

sends for Olcott, 62; sermonized by M., 48; sufferings during human intervals,

110, 111 takes letter out of closed envelope, 9; “tells me nothing,” 62; to

continue to correspond with Sinnett, 3; those who rule the destiny of, 18; what

he says is divine authority for M., 66; will be near Darjeeling, 34

KOSMIC atmosphere, 377; energy, 376, 377; ideation, 376

KRISHNA SWAMI used the name Darbhagiri Nath, 170

KULWEIN at Lahore, 151

KUSBO, Brother, 362

Kyen, cause, 377




LAHORE, H. P. B. at, 151; H. P. B. sees M. there, 9

LAW, blind development through, 384

LAYA REGION and Crookes, 225

LEADBEATER, 288, 330, 334; at Adyar, 125, 129

LEONARD, MISS, 288; and Olcott, 332; persecutes H. P. B., 297

LETTERS from Russia not reaching her, 211

LEVI, ELIPHAS, 36, 369

LHAS, or Adepts, and real knowledge, 376


LIBEL, law of, in England, 176, 189, 191

LIBRARY, modern, at Adyar, 331, 332; Oriental, 331

Light, 22, 25, 41, 51, 52, 69, 202

LILLIE, W. S., makes out Buddha a theist, 8,

Linga Sarira, 337 ; of the T.S., 303

Lohas, fourteen Brahmanical, 245, 249

LONDON, H. P. B. has to go to, 185

LONDON LODGE, 53; and Parent

Society, 48 ; and secret section, 64; crisis, 78; future of, 205 “last branch in

Europe,” 199; members’ questions answered by M. and others in Theosophist, 46;

misnamed, 58; not to be ruined by Babaji, 222; reconstruction, 71, 72;

remonstrance, 44; row, 85; should be disconnected from headquarters, 95; to be

split in two, 83

LOST FORMULA,” Subba Row on the, 317

LUCCA, Duke of, 144

LUXOR, Hindu Brotherhood of, 240

Lvoff, General, and a Tibetan, 228



M., see MORYA

MACPHERSON, General, 27

MADRAS, Bishop of, 44; centre of little occultism that remains in India, 318

MADRASSEE, M00DELYAR, letter to Olcott, 45

MAGIC, black, and Jesuits, 233; book on, 283

MAHA SAHIB, 62, 330

MAHANTS, three classes of, 342

Mahar-Rasatala, 251

MAHATMA, MAHATMAS, 275; human intervals of K. H., 110; papers, box with, 196;

the Tiravellum, 63; see also CHIEFS, BROTHERS

MAITLAND, Edward, 26, 58; pamphlet, 63 ; work, K. H. and review of, 363; see


MAITREYA BUDDHA, 242, 243; secret book of, 195

Man, Fragments of Forgotten History,

93; Corrections for the book, 254

et seq.; incorrectness of, 245; very incorrect, 283

MANUAL, proposed, 318

MARRIAGE Of H. P. B., 157; “phantom,” in America, 287

MARSEILLES, landing at, 77

MASSEY, C. C., 22, 23, 26, 66, 78, 365; and “resolutions,” 44; insulted Masters,


MASTER, MASTERS, a, who advised M. re Wurzburg for H. P. B.,105; and Crookes,

225; and Mme. Fadeef, 149; belief in, 292; care for T.S. in India, 228; Damodar

on, 355; H. P. B.’s in Europe, 244; H. P. B. with, 145; known to Theosophists in

1887, 208; laws and orders, 171 ; letters to Judge, 313; loyalty to, 296; Mme.

Fadeef receives letter from, 215 ; meeting in Hyde Park, 150; never withdrew

confidence from H. P. B., 174; other Mongolian Buddhists, 85; philosophy

misunderstood, 79; seen in visions in childhood by H. P. B., 150; tolerant and

charitable, 286; will not interfere, 168

MATTER and motion, 384; and spirit, diagram, 247; co-existent with space, 377;

cosmic, Zhi gyu, 379, 380 ; evolution of, 252 ; whose life is motion, 381

MAYA, 65; S. Moses and, 24; we are a, 253

Medium, the journal, 41

MEERUT, H. P. B. ordered there, 10

Memoirs, proposed, of H. P. B., 285; and Mme. Jelihowski, 214; arrangements re,

274; Countess W. on, 299; H. P. B. criticizes them, 208; material for Sinnett’s

book, 142; not a good name, 210; not to be so called, 216; publication should be

delayed, 179; three things to be excluded, 176; “will never appear,” 75; will

not bring vindication, 143

MEMORY, the eternal, 370

MENTANA, 144, 151, 152, 153

MESMERIC subjects in Allahabad Society, 5

MESMERISM, Col. Olcott and, 387

MESSALINE, Anglo-French, 123

METROVITCH, 143, 147, 148, 189; and his wife, 144

MEYENDORF, Baron, 143, 207

MILLAR, Mr. Frank, 329

Mirror, Indian, 53

MISSIONARIES and Mme. Coulomb, 76

MISSIONS in India, 99

MODERN MIND, attitude to occult teaching, 320

MOHINI, Mohun Chatterjee, 85, 92, 119, 132, 135, 147, 149, 156, 159, 162, 166,

170, 180, 193, 234, 243, 266, 268, 273, 284, 286, 287, 311, 335; against H. P.

B., 206; and Bowaji, 278; and errors in Man, 245; and Hodgson, 338; and Judge,

230; and Miss L., 297; and Ostend,35I; and Man, 93; and Sinnett, at poles, 251

arguments against detailed defence of H. P. B., 129; corrected Man, 248;

defended by H. P. B., 127 Don Juanic “crimes,” 178; French Branch killed

through, 199; H. P. B.’s affection for, 220 ; H. P. B.’s duty in re, 234;

H. P. B.’s reply to manifesto, 223; has psychologized all L.L., 224 ; his life

and his father, 175 ; his manifesto, 223 his” mission “to Europe, 87, 88 in

London, 86; influenced by Bowaji, 289; invited to join H. P. B., 290; is

drifting away, 221 ; Judge on, 315 ; letter to

H. P. B., 353; letter to Hume, 352 ; “Masters’ ambassador,” 91; needed in Paris,

87; “now a great character,” 107; Olcott on his returning to India, 332 on book

“to supersede Esotoric Buddhism,” 93; position in T.S., 221, ; preaches

Adwaitism, 230; “raised one step higher,”

218; refuses to go to America, 217; scandal at Paris, 123, 124; showed private

letter to Mme. de Morsier, 179 studying Bhagavad Gita with H. P. B., 217; to be

saved at all costs, 265; to be secretary to H. P. B. in Europe, 75, 78; to be

sent to London, 65

MOLECULES, poles of, 377

MONAD, 6th and 7th principles, 369

MONADS on earth, 245

MONASTERY of Pontoogon, 241

MONKEYS, Mme. Sebin and the, 153


MOON, teaching re the, 72


MOOTA SWAMI, Judge, 49

MORGANS, General, and family, 44; and Bowaji, 340 ; kind to H. P. B., 44

MORSIER, Mme. de, 91, 114, 126, 127, 175, 184, 212, 213, 287; against the French

branch, 199; Mohini and Solovioff, 179

MORYA, Master M., 109; and Mrs. Kingsford and H. P. B., 65, 66; and Ross Scott,

15; and Prince Dondoukoff’s letter, 3; and writing reviews, 39; answers

questions of L.L. members, 46; asks” H. P. B. to do specific work, 105; Bowaji

and his portrait, 343; H. P. B. sees him precipitating,” 32; his main object, 19

; Interpolations by, 6, 41, 72, 73, 83, 125, 162, 318; Letters of, 364, 366;

Olcott’s Guru, 63;

on Sinnett in England, 43; orders re Mohini, 87, 88; portrait of, 8 ; tells H.

P. B. of all members’ attitudes, 105 ; those who rule the destiny of, 18 ;

visits Olcott, 330

MOSCHELES, H. P. B. took lessons from, 150

Moscow Gazette, 6

Moses, Stainton, 22, 23, 69

MOTION, 380, 381; imperishable life of matter, 377, 384 ; Khor Wa, 379

MYERS, F. V., 59; and Co., 148; bosom friend of Solovioff, 215; M. answers his

queries, 46; of the S.P.R. in Paris, 129

MYSTERIES and the Secret Doctrine, 195 ; result of desecrating the, 162




NATURE, intelligence of, 370 ; is dual, 372

NECROMANCERS, spiritualists are, 370



New York Times, 12


NICE, H. P. B. ill there, 77

NIRVANA, 250, 372, 373, 386; resurrection in, 369

Nogana, 242


NORENDRO, Babu, 53

N0VIKOFF, Mme. Olga, 155, 367, 273

Novoye Vremya, 209; reviews “ Incidents,” 235

NUMBERS and Hebrew letters, 244



OAKLEY, COOPER, Mr. and Mrs., 77; Bowaji and, 343 ; Hodgson is very friendly

with, 100; Mr., 125, 333 importance of presence at Adyar, 212; Subba Row’s âme

damnée, 205; Mrs., 105; and Mrs. Cook chez H.P. B., 239 ; in London, 212


OCCULT books in the West, 22; science, teaching of, 319

OCCULT WORLD,” “done harm to me,” 151 ; selling well, 27

OCCULTISM and daily life standards, 96; Damodar says world unfit for,

355; laws of, 171

OCCULTIST, H. P. B. is a pucka one, 142; position as regards materialistic and

spiritualistic views, 250

O’CONOR, 13, 16; letter to from H.P.B., 14

Od, see Akasa, 380

ODESSA, 153, 215

ODIN, mis-statements re, 197

OLCOTT, Col. H. S., 157, 161,213,221, 281 ; advice to H. P. B., 212 ; and

Bowaji, 302; and his Naeligranthan, 291; and Sinnett, 57; at Tinevelly, 10;

books and translations projected, 328; criticizes Hume, 327 ; criticizes Subba

Row, 326; “goes back on” H. P. B., 111 ;

H. P. B. defends his reputation, 75, 77; H. P. B. praises, 61 ; Hartman furious

with, 237; heals natives, 61 ; his name in S.P.R. Report, 108; his Presidency of

T.S., 58; his wife, 116, 212; in Ceylon, interview with Governor, 43; intrigues

in India, 220; is visited by Master M., 330; Kiddie incident, 60; lectures in

Agricultural College in Ceylon, 330; misled by Mme. Coulomb, 322 ; misrepresents

H. P. B. at Adyar, 129; Mysore trip, 330; on Occult World, 102; on Sinnett and

“Defence Pamphlet.” 329; planning for H. P. B.’s return to India, 333; proposed

selling of Theosaphist, 325; re handing about of letters, 328; responsibility


for S.P.R. and following troubles, 114, 148; scared by S.P.R., 102; sent for to

Kashmir, 62; temple of humanity, 163; threatens to leave T.S. if phenomena

continue, 334; to meet personally Adepts, 62, 63, 68; under new influence, 99,

111 ways and means at Adyar, 333; writes “infernal” letter to H. P. B., 212;

writes that

H. P. B. is” mad,” 119

OMNISCIENCE, see Chyang, 377

OOTACAMUND, Anglo-Indian branch at, 50; H. P. B. at, 45

OPPENHEIMER, Dr. to H. P. B, 177



OSTEND, H. P. B. goes to, 201

OXLEY, 26; article by, 35




PADSHAH, B. J., 120, 131, 338; at

Lucknow, 10; “he is lost,” 130;

unauthorized dealings, 40



Panchamahabutam, five elements, 383

Paranibbana, by Rhys Davids, 241


whole organization a blunder, 202

PARIS, branch of the T.S., 175;

scandal at, 122; et seq.

PARKER, Mrs. Sarah, , 55, 67

Patala, 251

Path, The, 314

PATRIARCHS, parallel with the Rishis, 194

PATTERSON, Rev. Mr., the missionary, 98, 110

PEARSON, N., article, “ After Death,” 60

PELINGS, army of, could not find Masters unless they wished, 4 civilized, proud,


PERERA, Andrew, 329

Perfect Way, 44; publication paid for by Duchess, 180; Sinnett to reply to, 38


Phallicism, H. Jennings’ book, 272

PHENOMENA and the public, 298; by H. P. B. at Ootacamund, 45; in H. P. B.’s

youth, 156; OLCOTT on, at Adyar, 333;

should be substantiated, 280

PHENOMENAL production of letters, 32

PHENOMENON of letter in Bowaji’s room, 344

PHILADELPHIA “marriage incident,” 216

Phœniz, 85

Pioneer, H. P. B. asks for a few - lines in, 6

Pisachas, 300

PLAGIARISM, 41, 42, 66; imagined, 41 ; question of, 6o

PLANET, wrong use of the word, 245


PLANETARY CHAIN and evolving humanity, 249

PLANETS, rings, and rounds, 92

POLARITY, a time when it ceases to act, 379; “ germs of,” 380

POMAR, Duchesse de, 44; see also DUCHESS


Poodi, 23

P00NA,T.S. branch at, and the S.P.R. scandal, 161

PORTRAIT, of K. H., 27, 32, 363; of M., 8, 32

Pragna, Children of Light and, 79

Prakriti and Purush, 381

Pralaya, conditions during, 379; Maha, 385

PRASAD, Babu Baldeo, 11

PRAYAGA T.S. at Allahabad, 5

PRINCIPLES at death, 369; of man and the universe, table of, 378; of our solar

system, 386

PRJIVOLSKY expedition, 228

PROBATION and terrible temptations, 166; and testing, 19

PROPHECY, re future of England and Russia, and the east, 204

PROTEST prepared by Chelas, 32

PROTYLE, 225, 235

Purush and Prakriti, 381; 7th principle of the universe, 377

PYRAMID, the great, 321





QUARRELLING of Brown and Parker, 48

QUESTIONS from M. through H. P. B. to Sinnett, 80




RACE, our, is Swar-Sutala, 253

RACES, facts re, 245; first speaking human sub-, 194; first sub-race of root

race, 194

RADDA-BAY, pseudonym of H. P. B., see RUDDHA-BAI, 209

RAMA SWAMI, chela of Master M., 46

RAMASWAMIER, letter to London Lodge, 8

Ramayanas, 241

Rasatala, 251


REDWAY (publisher), 218, 265; advertises Coulomb’s book, 291;

and title of book, 216; publishes

Coulomb paper, 197

REMNANTS,Mr. and Mrs., 189, 191,193


RESURRECTION, Chaldean, 369

REVELATIONS, a Kabalistic book, 373

RHYS DAVIDS’ Buddhism, 242; mistakes in, 373 ; see DAVIDS

RICE and boar’s flesh, 241

RICHET, Dr., 129

Rin Po Che, see Ban Cheng, 363


RINGS, meaning of, 92

RIPON, Lord, in India, 232

Rishis, method of teaching, 319

ROMAN CATHOLICISM, Eliphas Levi and, 62 ; Mrs. Kingsford and, 62


ROUNDS, meaning of, 92; and races, 246 et seq.

Row, Mr. Raghunatha, 321, 322

Row, Sreenevas, 328

Row, SUBBA, see SUBBA Row

RUDDHA-BAI, nom de guerre of H. P. B., 6; see RADDA-BAY


RULES of Theosophical Societies, Master M. on, 364; must be enforced, 40

Russia, Britain and India, 206

RUSSIAN aristocrats at Nice, 83

papers full of H. P. B., 227;

spy accusation, 6, 75, 206, 275;  Vyestuih, 193





SALISBURY, Lord, 205; and Bulgaria, 228


SANCHARACHARYA, an initiate, 325; Presidentship of Adwaita Society,

271, 325

SANCHARACHARYA, the great, 78, 81, 318, 341, 342

Sannyasis, Babaji says he is one, 340

SANT ANGELO, Cagliostro’s prison, 110

SAPPHIRE RING incident, 45


SARMA, Mr., 181

SASSOON, Mrs. Jacob and false charge, 112, 115

Sat, or Parabrahm, 246

SATAN, 80, 371, 372, 373 ; a type, 374

Saturday Review article, 12

SATURN’S rings, 245, 250

Satya, 251, 255


SCHLEIDEN, HUBBE, Dr., 109, 114, 121, 125, 134, I57 177, 247,

248, 332, 346; and Bowaji, 301

and Sellin, 183; at Munich, 240;

re German and English law, 196

SCHMIECHEN, 121, 156, 181

SCHUTZE, E., handwriting expert, 348, 349

SCOTT, Ross, 9, 16, 18, 19, 153 ; Mrs. (Minnie), 14, 44

SCOTTISH BRANCH and phenomena, 273

SEAL (? die), 85

SEANCE rooms, 370

SECRECY binding on those who have occult knowledge, 103

Secret Book, 265

Secret Doctrine, 131, 133, 157, 158, 241, 242; announced, chapters to be sent to

Subba Row, 64, 197; contains all that can be given out this century, 225

copyright in Washington, 194; difficult conditions for writing, 182; first

volume sent to Adyar, 222; Judge on protection in U.S.A., 314 manner of writing,

194; Masters helping with, 253; Mohini to help with Sanscrit portion, 87;

ordered and willed by M., 88; prologue of, 195; re publication, 268; second

volume begun, 222 ; writing of, 244, 245 ; writing interrupted, 282

SECRET NAME of central point, 386

SELIN or SELLIN, Prof., 134, 152, 183,

200, 328, 332, 270 ; a brutal letter,

272; and Theosophy, 158 ; making

mischief, 291

SENSES, number of, in different races, 246

Senzar, page stolen from, MS., 76

SEPTENARY of T.S. critical time, 25

SERGEANT, Mr., 204

SERVIA, H. P. B. there in 1864, 151 Servian friends, 152

SEVEN, Theogony of the,” 198

Shaberon, an English, on Englishmen, 20

SHAKESPEARE’S plays, esoteric meaning of, 266

SHELLS, 22, 24


SHRINE at Adyar, 163

SIDGWICK, Prof., printed opinion of H.P.B., 108

SIKKIM, H. P. B. goes through it to Tibet, 38

SINNETT, A. P., Mrs. Kingsford on,

360; and article in Novoye

Vremya, 236; and Babaji, 353;

and Crookes, 226; and London

Lodge, 298; and Mrs. Holloway,

92; at 2000 years ago, 205; Defence” pamphlet, 347; does

good in England, 43; fatality in all he does for H. P. B., 235;

H. P. B.’s affection for, 175; H. P. B. sees “canopy of light” over his head,

229; H. P. B. will have to contradict him in the Secret Doctrine, 238 ; his

books premature, 97 ; his race prejudice, 237; his son, 5 ; incriminated in

S.P.R. Report, 135; invited to write to M., 6; is too matter of fact, 174; K.

H., on his presence in Bombay, 365 ; letter to Bowaji re his name D. N.,339

“loyal chela of Mahatma K. H.,” 82;. materialistic conceptions, 248;. not of

stuff they make chelas with, 21; on ruin worked by Mohini and Babaji, 301 ; on

Secret Doctrine preface, 88 ; on wrong tracks, 244; only trustworthy friend,

179, 187, 195, 205 ; phenomena and public, 18; should become president-in-chief,

112,. 129; to write as “Lay Chela,” 364; two roads for, 227 ; warned re his

wife’s health, 89

SINNETT, Mrs., advice from Master, 86

Sishtas, 243, 256

SISTER, H. P. B. ‘s, see JELIH0WSKI, Mme.

SIXTH RACE units and India, 238

Skandas, 373

SKI, Mrs. Billings’ “protector,” 50, 85



SLANDERS, Countess Wachtmeister on, 269

Sociéte Theosophique d’Orient et d’Occident, 44

SOCIETY, higher spheres of, immoral,. 146


report on phenomena at Adyar, 108, 134, 171, 270 ; analysis of by H. P. B., 137;

and Hartman, 121 ; Coues on, 258; H. P. B. denies all accusations, 136 in

Ceylon, 329; ridiculed in Germany, 269

S0L0VI0FF, 108, 143, 144, 149, 184, 199, 207, 212, 213, 228, 283, 284, 330; at

Wurzburg, 117, 118; charges against H. P. B., 287; his bad record, 215; makes

mischief, 193 ; Mme. Fadeef on, 192 turned against H. P. B., 175; writes to H.

P. B., 179, 180

SOLVENT, the universal, 383

SPACE, 246, 250, 376; Thog, 379, 380

Sphinx, 183, 199, 240

SPIRIT, cannot” communicate,” 370

SPIRITUALISM, blow to, 23


“SPRING,” meaning of Kabalist, 369

Spy THEORY, Mme. Jelihowski on,

275; see Russian Spy

Sruchzkram, esoteric, 321

Standard, cutting from, 360

STANDARDS in occult world, 174

Stanzas, suggestion of colour printing of, 294

STEIGER, Mme. de, 26, 292

STEWART, millionaire,” 39

STRONG, Col., 52

SUBBA Row, 29, 49, 62, 66, 78, 92,

134, 197, 236 ; and chelas protest,

32; and Oxley, 26; all MSS. to

be sent first to him, 283; article

on Bhagavad Gita, 205; asks

H. P. B. re Coulombs, 115; asks

H. P. B. to go to Madras, 316,

322 business to be handed to,

37; condemnation of H. P. B.

explained, 95; consents to help

Hume and Sinnett in occult study,

319; cross-examines Hodgson, 76;

determination to work for Theosophy and his country, 321;

difficulties of teaching Hume and

Sinnett, 320; first meeting with

H. P. B., 142 ; is a pleader, 320

K. H. on his responsibility for

Hodgson trouble at Adyar, 122; letter from Cunningham, 69; letter to K. H. re

Hume, 323; Mme. Coulomb and, 322; on desecration of sacred science, 77 ; ordered

by M. to answer “ An English F.T.S.”46 pamphlet to London Lodge members, 64, 73;

philosophical “conversations” at Adyar, 332; receives letter in Telugu, 74;

reply to Kingsford-Maitland reply, 8o; shocked at Maitland pamphlet, 63 ; to

help with Secret Doctrine, 64; uncompromising initiated Brahmin, 95

SUEZ CANAL opening, 215

SUGAR REFINERY simile, 381

Swar-Sutala, our Race is, 253

Swayambu and Purush, 377

SWEDISH PAPERS and Theosophical Society, 292




Talatala, 251

TALMUD and immortality, 371

Tanha, 373

Tantirikas, 241

Tapas, 251


TCHIGADZE, all books pro and contra Tibet known there, 228; see TZIGADZE

TELEGRAMS, bogus, sent to Judge, 314

TELUGU, used by K. H., 71, 74

TEMPLE of humanity, Olcott’s idea, 163

TESTING and probation, 19


Themura method, 244

THEOSOPHICAL MOVEMENT, might be made immortal, 147; value in India, 352

THEOSOPHICAL SOCIETY, autonomy of branches suggested by H. P. B., 221; branches

and members on equal footing, 57; cannot die if ten persons are united strongly,

178; in danger from Hume, 31 et seq.; in London, and Djual Kool’s suggestion, 26

; in England, 43; “is dead,” 162; “is saved,” 166; purpose of, 221 ; quasi-ruin

of, 97; septenary of, 25; started prematurely, 97


Theosophist and Karma, 324; and London Lodge doings, 46; “Child of my heart,”

119; proposal to buy, 325;

sold over H. P. B.’s head?, 121, 204

THOMAS, Mr., 26

THUZMAN, M., 214

Thyan Kam, 376, see Dyan Kam

TIBET, criminal in, treatment of, 35

H. P. B. in, 145, 151 ; occult, 21

TIBETAN MSS. translated for Theosophist, 21

TIBETAN occultist only could read, Senzar MSS., 76

TIBETAN, a, on “ Brotherhood of the Snowy Range,” 228

TIFLIS, 189; H. P. B. there in 1861, 144 ; in 1862, 151

Times, 158; and H. P. B.’s letter re Hodgson report, 143 ; Sinnett’s draft for,

175, 176; Sinnett’s letter to, 48 ; will not publish letter, 159

Times of India, cutting from, slander, 267

TIRAVELLUM, Mahatma from, 63

Tirtankaras, Jain Buddhas, 242

TOLING, monastery of, 11


TRAITORS, theosophical, 114

TURNER, Sir Charles, 6 5





UNIVERSAL MIND and Lhas, 376


UNIVERSE, cyclic law of, 383 material, secret name, 382

UPASIKA, H. P. B. called, 365




Vanity Fair, slander in, 266

VASES phenomenon, 140

Vedanta, 245

Vega, and Eglinton, 3; phenomenon, 109

VEHICLE, the great, 242

VENICE, H. P. B. in, 144

Vishishthadvaita, 328

Vishnu Purana, 277

VIZIANAGRAM, Rajah of, 46


WACHTMEISTER, Countess, and Kingsford-Maitland visit to Ostend, 220;

clairvoyante, 157 ; delays journey to be with H. P. B., 291; finds important

letter, 168; Karma re Bowaji, 178 ; letters to Sinnett, 176, 265—303 ; “Master’s

hand,” in course of events, 297; proposes H. P. B. should go to Sweden, 293; re

Bowaji, 277; threat to leave the Theosophical Society, 281

WALLACE’S medicines, 276

WARD, S., 50, 51, 54

WATERS, Mr. and Mrs., Forbes, 217, 313

WATSON, Mr. and Mrs., of Baroda, 31

WEBSTER, Forster, 53

WELLINGTON, Lord, saying of, 248

WHEEL or Chakra, 247

WIBER, Baron von, 327, 331

WILDER, Prof. article by, 60

WILL-POWER of Jesuits, 233


WILSON on Vishnu Purana, 245


WITTE, H. P. B.’s cousins, 144, 214; Mme., and the Memoirs, 217

WITTGENSTEIN, Prince Emil, letter in the Theosophist, 208; letter re H. P.B.,


WOMAN, limitations re instructions to, 72

Woman of the Day, notice of H. P. B. in, 251

WORLD, Our, esoteric name, 251

WORLDS, fourteen, diagram, 251 names of, 245 ; not to be materialized, 246


WYLD, 22, 52, 59, 72 ; his criticism of Esoteric Buddhism, 6o



Yoga Vidya, 317



ZEMINDARS, Sinnett supported their cause, 53

ZOLLNER and the fourth dimensions 246, 249

ZORN, 114, 348

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