Cardiff Blavatsky Archive

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




H P Blavatsky


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and other miscellaneous letters transcribed, compiled,

with an introduction  


A. Trevor Barker


Section 3 Page 183 – 261



The Influence of Bowaji. . .  183

Mohini’s Indiscretions . . . .   185

The Dweller on the Threshold . . .   187

A Warning from Master Illarion . . .  189

Libels and the Law . . . .   191

A Family Embroglio . . . .  193

The Writing of The Secret Doctrine. . .   195

Subba Row and The Secret Doctrine . . .   197

The Policy of Masterly Inactivity . . .   199

Mr. Lane-Fox . . .  201

Valuable Evidence from Subba Row. . .   203

Lethargy in the London Lodge  . . .   205

More about Solovioff . . . .   207

Evidence of the Berlin Graphologist . . .   209

A Duchess, a Fairy Tale, and Money. . .  211

The Last Alternative . . . .  213

Myers and Solovioff . . . .  215

The Memoirs  . . .   217

Anna Kingsford . . .   219

The Purpose of the Masters’ Society . . .  221

The T.S. and Masters’ Protection . . .   223

High Opinion of Sir Wiffiam Crookes . . .  225

Sinnett very young in Occult Matters. . .  227

Politics and Opinions . . . .  229

The Ethics of Jesuitry . . .    231

The Will of the Jesuits . . .    233

“Those Accursed Memoirs”  . . .   235

Col. Olcott acts like a Fool. . .   237

H. P. B. gossips . . . . .   239

The Buddha and Brahmanism . . .   241

Buddhas and Bodhisatwas. . . .    243

The Seven Worlds, Races, Globes . . .  245

Evolution and Involution . . .   247

Planets, Rings, Rounds . . .  249

Dimensions and Rounds . . .  251

Maya and Reality . . . .   252

Spirituality of Good and Evil . . .   255

The Power of Seeing and Knowing . . .  257

Man’s Growth and Evolution . . .  259

A Final Correction . . . .  261




               H. P. B.


February 16th, 1886.


Read this with attention please; as I am DETERMINED to square my accounts

wherever I have any, and put myself in a position for the few days I have to

live—that would not be altogether that of the sick and old lion, made helpless,

that every donkey can kick, that is hunted by all the hounds of hell and has the

doors of every land and city shut before it or him.


My Karma—is my deserved Karma and I do not murmur or rebel against it. But,

outside of Karma—and I know this for I was explained the difference—there is


(a) duty and justice to myself as to any one else of my mankind; and


(b) some means to be provided that I could finish or rather work on, until I finish the Secret Doctrine. Now in my present state it is thoroughly impossible.

The Countess is a witness to what I say. She wonders daily and hourly how a


woman in my dilapidated and debilited state of health can bear all I do, daily

and hourly too, and not either become insane or drop down dead of heart-rupture.


I can bear and would bear anything that is the direct result of my own mistakes

or sowing. I mean to kick against that which is entirely the result of human

cowardice, selfishness, and injustice. I may have brought on myself Coulombs,

Hodgsons, even Sellins—I have done nothing to deserve to lose my best friends

and those most devoted to the Cause, through the intrigues of those who ought to be, if not quite ready to lay their life for Master and Cause, as I am—at any

rate not to swell the ranks of those who keep on stoning me daily. Please put

the question fairly and openly to Messrs. Bowaji and Mohini. Do they want me to live to finish my work, or do they, each for their own selfish ends, mean to

finish me? For there is a limit when even one protected as I am, must give away

in her human nature and either lay violent hands on herself, or on those who

seek to kill her.


This will appear ridiculous and absurd to you. Perhaps you too fell a victim

already to Tamil mantras and psychology as all the Gebhards have—especially

Franz—as Miss A. has, and now


—•— 183    THE INFLUENCE  OF  BOWAJI   —•—

as I see—Mohini? I would not feel surprised in the least, knowing what I do.

Now let me speak plain and say at once that if you have not yet arrived at such

a blessed state of a marionette in the hands of one superlatively clever at

creating such—you are in eminent danger to fall into it, even though you never

saw Bowaji—never spoke with him, simply by the force of circumstances that this little creature is determined to create, that you will end by yielding to,

because—a man of the world, you judge by the appearances created. Now I do not mean to sit and wait till I lose you and Mrs. Sinnett as I have lost the

Gebhards, and now Mohini entirely in the hands of one, who has nothing more to lose, and who therefore can care little for what may be the result for himself.

I beg you not to laugh; I pray you not to think I am writing in a hot passion,

or in one of my fits of rage and irrepressible impulse—for I do not. I know what

I say and therefore I mean to act thereupon.


Three days ago I had a letter from Hubbe Schleiden giving me the startling news

that Sellin had conquered him, that he came to an agreement with M. Gebhard that he (H. S.) would send him back his diploma and Presidentship, would open the Sphinx to Mr. Sellin’s vilifications against the Society, Olcott, myself (in the

Hodgson style and worse) and remain only in his heart, a true and devoted

theosophist working for the Society still, since by opening his columns to the

enemy and resigning every connection with the T.S. he would thereby prevent

Sellin from abusing and ruining the T.S. in all the German papers. In short he

would sacrifice himself and his journal making of the latter a paratonnere—a

lightning conductor. Now you may ask what has that to do with Bowaji? I say a

good deal. It. M. Gebhard is in it, and was made to see things in this light. If

asked, M. Gebhard will deny it very sincerely, he will explain it on other

grounds. I maintain what I say. But that’s nothing—let it go. It is only one of

the many cases I know. Let me come to the last one.


Nothing sincerer, more affectionate than Mohini’s letters to me to the day his

friend B. (who hates him more bitterly now, than Coulomb ever hated me!) came to London. Result No. 1. A letter from Mohini, calm, moralising full of

charges—every one of them utterly groundless and false—that he mentions in a

highly dignified and forgiving tone. You may not see anything but very natural

misconceptions generated through circumstances and Karma. I see things

otherwise. Every charge in it, namely (1) that I had divulged a certain secret

of Mohini’s to Mme. Coulomb who told it to Hodgson, (2) that I told the same to Damodar, while I wrote to him (Mohini) now that I had never


—•— 184    THE LETTERS OF H. P. BLAVATSKY   —•—

opened my mouth to any one upon the thing; (3) that I believed him guilty of

----- with Miss----- as soon as I had read her letter to him at Wurzburg and

then told to Solovioff, who went and told to Mme. de Morsier; who thus finding

that I believed in Mohini’s guilt believed it too, and then finding that I had

turned front and said Mohini was not guilty, thought necessarily that I was

lying and tried to cover him, and feeling indignant (as she well might, poor

woman, if it were so) turned against me and Mohini and all; (4) that I had

written to the Colonel a letter in which I had misrepresented, or told him about

Mohini something dreadful etc. etc. etc. Enough we have to analyse now these


Every one of them proceeds through Bowaji and his instrumentality. The charges

and explanations with regard to Mme. de M. have been disentangled via Al.

Gebhard, who went to Paris and is, at any rate, in daily correspondence with

Mme. de M. I alone know how much there is in it of Mr. B.’s influence. He told

all this to Mohini, at all events and thus poisoned his mind against me.

You know, for you were here at Wurzburg, at the time—whether I believed Mohini guilty; what I had said to you I had said to Solovioff regarding him the friend he was then—and NO MORE. I was mad to think that any woman would dare write to Mohini such letters and saw plainly that he was guilty not of sexual

intercourse, but of yielding to an adoration that tickled his vanity, of

corresponding with a woman in love with him. And you know that had I even

believed in my heart that he was guilty I would screen him, a chela, one

connected with Masters—with my own body, not for his own sake for I would have done everything secretly and underhand to rid the Society of such a hypocritical monster—but I would have cut off my tongue before saying or confessing it to any one. It would have been suicidal for the Society, myself, and thrown a new slur on the Masters. Therefore, I have never said such a thing to Solovioff. He LIED most positively. He gossiped, first out of pure love for mischief—as he gossiped to me about Mohini being this and that, having had intrigue in Paris with such and such a one, about Miss A. being madly in love with Mohini; about Mme.—herself, who, in one of her fits (magnetic trance) made love to him—Solovioff, and wanted TO RAVISH HIM (sic). He is a dirty unscrupulous liar and gossip. He did it at first without any evil intention against me, then was caught and forced to repeat his lies on official documents brought by Meltzer or—to proclaim himself a liar. He preferred sacrificing Mohini and me, that’s all; I see it—Mohini does not, for he is deep under B.’s influence.

I never said, what he charges me with, either to the Coulomb


—•—  185    MOHINI’S  INDISCRETIONS   —•—

or Damodar. Both were told by a party wronged by Mohini of that affair, one that happened before Mohini had even heard of the Theos. Soc. But, as Coulomb will swear to anything against me, and that Damodar is not there to answer it—hence Mr. Bowaji’s safe charges against me, whom HE HATES—well in a way he did not conceal before the Countess.

I never wrote one word about Mohini to Olcott. I avoided and delayed it. It is

only when the affair became serious, that I told it to him in a general way,

asking him not to believe all that would be told to him about poor Mohini, who

had been foolish but was innocent of the crime imputed to him. You have a letter

from the Colonel, I sent you, in which he tells me “I knew all about Mohini”—to

my great astonishment. Now I know how he learnt it. It was through Mrs. C.

Oakley who wrote to her husband the gossip and scandal about town from our

enemies. Hence Col.’s letter to which Mohini alludes, and of which I know

nothing. Please show to Mohini Col.’s letter. It is the last one, I think I sent

you.Such are the facts. Judge of my position and try to realise that I, taking my

theosophical vows in dead earnest, cannot act otherwise than I mean to with

regard even to a woman that I fully despise. I do not believe Mohini

guilty—never did of the consummation of the last criminal act. But if he has

indeed written letters to Miss ----- “nearly 100 in number” and “couched in the

most extraordinary terms,” I will retract the words “Potiphar” and other

“libellous” terms and write to her through her lawyers the enclosed, I  which

please correct and suggest anything else you think proper. I do not wish to

incriminate Mohini, thereby, for I would be throwing slur on the Masters by

it—if even it were the truth which I do not, cannot believe. But I wish it to be

known plainly that it is the writing of even such letters that I do not approve

of; and that if he gave her a certain right by flirting and flapdoodling with

her in a way little behooving in a chela, I, had I known it at the time—would

have never called her a “Potiphar” in writing, whatever my own personal opinion

of her. I am perfectly aware that the threats of the lawyer are ridiculous; but

I also know that though they cannot reach me here, they can create scandals and

throw dirt at me in a hundred ways that no one would think of but unscrupulous

lawyers; and I have had enough of dirt and scandals. Besides so long as I am not clean out of this whole affair I cannot even go to London where I HAVE to go absolutely, and whether I see you or not.

Thus if you are a friend, you will please employ a good lawyer (I have a few

pounds from my aunt I can spend) to go to those

I     see Letter No. LXXVIIa.—ED


—•— 186    THE LETTERS OF H. P. BLAVATSKY   —•—

wretches and have a good talk, and to tell them, that if they have indeed

letters from Mohini to her “more than a hundred in number” and that if they can

show the lawyer one endearing term showing love familiarity—then it is enough

for me. As I had written letters to Mme. de M. under the impression that it was

her who pursued him, and not he who answered or seemed to answer and

countenance, if not encourage her love—and that Bowaji told me quite a different story, in which Mohini was made out the victim of more than one she-woman—with details; if now it is shown to me that it was not so, and that there is six of one and half a dozen of the other I am ready to acknowledge my mistake publicly.

She is not a Potiphar—and he is not the Joseph—morally (if he is physically)

that I took him for.

Now do not try and dissuade me from this. Show this letter to Mohini and let him ponder over it well and show it even to his friend B. if he likes it. I am

determined, to square all my accounts. I have suffered that which none in the

whole Society, and perhaps the world over, would be willing to suffer if he

could help it—and to suffer any longer now would not injure me only but the

Society, the Cause, the MASTERS’ names. I know that, which you do not, cannot know, for you had no such personal experience as I have. I KNOW that I have to deal no more with the Bowaji D. N. who left me to go to Elberfeld but that I have to fight alone, and single handed a POWER—that acts through him; and which, if I do not conquer, will conquer (ruin) the whole Society, yourself, and ALL through me, though personally myself IT cannot harm. What occultist would be blind enough if he were a genuine occultist, not to perceive the impossibility, the utter unnaturalness that a boy (or man) so utterly devoted to the CAUSE, the Masters, and myself to a degree as I believe—should suddenly, without the least provocation, cause, or reason, develop such a HATRED, such a fierce, savage, fiendish thirst of revenge and desire to ruin one who, except kindness had done him nothing? His letter of contrition to me, which I sent you, was a sham, (or a temporary relief from the POWER in him.) No sooner written he went on the same, only more cautiously. He set the Gebhards dead against me, and Franz and his wife against the Countess too. He meddled in everything, led the whole affairs at Elberfeld. He was the guiding and evil genius of the family as they will find out and he will be that of the A.’s, and any one whom he now approaches. He wrote to me since, two most impudent, impertinent letters which are not his (Bowaji’s) but written in that crafty, cunning, jesuitical dugpa style I am so well acquainted with. It is Moorad Ali resurrected! I tell you all, and Mohini the first one, to beware. He speaks graciously of seeing me once


—•— 187    THE DWELLER  ON  THE  THRESHOLD   —•—

more before he returns to India or goes to America. I will not see him, for I

could not bear the horror—and if he does not change and the POWER does not leave him I will not permit him to cross the threshold. How can I doubt—if all of you are foolish enough to—when, no sooner had we left Ceylon, this last March or April—that I saw the well known FORM (I had already seen near him in Darjeeling, but this did not dare approach him then) ten yards off us four -- (Hartm., Flynn, Bowaji and myself) -- on deck shaking its fist at me, and saying: “You are four now, you will soon be three, then two—then you will remain alone, alone, ALONE!” The prophecy has come out pretty fully. Mary Flynn, losing suddenly without any cause or reason, her devotion—did not give a sign of life since she left, turned round. Then Bowaji went away to Elberfeld—and there foaming at the mouth screamed before the Countess “She will be left alone, I will prevent every one, Mohini and every one in India, to go to her. I hate, I HATE her—I would like to draw her heart’s blood,” etc. Yes I am left ALONE—the very words of the FORM. When the Countess leaves me in three weeks or so, I will be as alone as in a prison cell solitary confinement. I may fall paralysed, die any day, with that poor fool around me alone who could not even notify any one of my relations or yourself of the fact. My papers, MASTERS’ papers all to the mercy of any one. You may laugh—at the idea of the FORM. I do not nor does the Countess—who read his letter to her. . . . “The Dweller of the Threshold is here, he is coming, coming. . . . Come and save me etc.” We know what it all means if you do not.

Well, remember. It is not myself but all of you and the L.L.—as also the T.S. in

general I want to save. After what was said by Hodgson—nothing in the world can throw an additional strain on me. But the L.L. can break up and theosophy in England go to pot. Choose—between your own worldly wisdom, Mohini’s sweet philosophical indifference, Miss A.’s blindness—and my THIRTY years EXPERIENCE.

I have seen the FORM last night again, not in the house for there was Master’s

INFLULENCE in it—but across the garden through the walls, and the Countess has seen and felt it several times also though here she will not be hurt by it. And

as I have seen it and received this morning the lawyer’s letter and threats, I

am determined. If, to save the Society and rid it from that POWER—that can

approach and theosophist and chela even, if he is not as staunch and true to the

Masters as I am—I had to go to London with the next train and make friends with Miss L. and common cause with her, any Hodgson and all—I would do it without hesitation. Remember, then, my dear, faithful friend, who alone has remained such in


—•— 188    THE LETTERS OF H. P. BLAVATSKY   —•—

all Europe. I will accuse myself, deliver myself to the jailor, to the

Missionaries, accept the propositions made by the Jesuits anything. I have

arrived to that point of indifference to moral personal suicide that I am ready

for all. It is Mohini’s last letter that showing me the terrific danger to which

you are all blind that determined me. My love to dear Mrs. Sinnett—St.


Yours to the consummation of the theosophical pralaya—ever


        H. P. BLAVATSKY.



Having received your letter of the 16th current I beg to inform you, that if you

can show to my lawyer who will deliver you the present:

(1) Any letter of mine—from those I have written privately and confidentially to

Mme. de Morsier without the remotest idea of publicity and delivered by her to

you—in which letter I connect your client’s name with any libellous epithet or

sentence, or in which Miss ----‘s name is mentioned by me;

(2) If out of the “hundred letters” from Mr. Mohini to Mdle. ---- you claim to

have in your possession, one single endearing sentence to her address is shown

by you to the gentleman who will call on you, a sentence clear enough to lead to

the conjecture and conclusion that he was or desired to be on such terms as are

generally regarded by every honest person as improper and dishonourable between a married man and an unmarried female—in such case I shall acknowledge that I have been entirely misinformed as to the true state of the case, and will make Miss ---- a full apology for any libellous term I have used. I believe Mr. Mohini innocent so far. Let it be shown to me that he is not—and I will be ready to acknowledge publicly my mistake.


To the lawyer. Now correct, remodel, and see how I can write it.


Saturday 13th/86.


Here’s a new letter with black-mail and bullying in it, this once. It proceeds

direct via Bibiche from Coulomb with whom your lovely ex-walz-partner is in

direct communication.



What the black-guardly clique means, I do not know, but what the Coulomb means I see clear in it for it is an old, old story. But whatever it may be I am

determined to throw it back into the Remnant’s face. I do not suppose that in

England a lawyer is less liable to be prosecuted for libel and defamation than

any other mortal is? Now this address:

“Mme. Metrovitch otherwise Mad. Blavatsky.”is a written libel and a bullying bit of chantage, blackmail or whatever you call it. People with a mouth and a tongue cannot be stopped from saying that every man whoever approached me, from Meyendorff down to Olcott, was my LOVER (though it is just as much of a libel I believe, as any of us saying that the ------ is a Potiphar, or had crim. con. with Mohini, isn’t it?). But I do believe that when a lawyer or lawyers on the authority of Mme. Coulomb’s infernal gossip writes such an insult implying not only prostitution but bigamy and aliases—it is a defamation. If you please show this to the lawyer (ours) and do make him stop it at once by saying that unless they and Bibiche write an excuse I will prosecute them and bring them in for libel. Now I have a right to, and if I have not and if you do not profit or take advantage of this—then all I have to say is that you deserve being bullied by the Bibiche. I tell you that were we in Russia or in any other civilised or half civilised country—this letter would be a libel. If it is not so in England then the further one keeps away from your country of freedom and JUSTICE the better for him. Now listen to the story. Agardi Metrovitch was my most faithful devoted friend ever since 1850. With the help of Ct Kisseleff I had saved him from the gallows in Austria.

He was a Mazzinist, had insulted the Pope, was exiled from Rome in 1863 -- he

came with his wife to Tiflis, my relatives knew him well and when his wife died

a friend of mine too—he came to Odessa in 1870. There my aunt, miserable beyond words, as she told me, at not knowing what had become of me begged of him to go to Cairo as he had business in Alexandria and to try and bring me home. He did so. There some Maltese instructed by the Roman Catholic monks prepared to lay a trap for him and to kill him. I was warned by Illarion, then bodily in Egypt—and made Agardi Metrovitch come direct to me and never leave the house for ten days.

He was a brave and daring man and could not bear it, so he went to Alexandria

quand meme and I went after him with my monkeys, doing as Illarion told me, who said he saw death for him and that he had to die on April 19th (I think). All

this mystery and pre-


—•— 190    THE LETTERS OF H. P. BLAVATSKY   —•—

caution made Mme. C. open her eyes and ears and she began gossiping and

bothering me to tell her whether it was true—what people said—that I was

secretly married to him, she not daring I suppose to say that people believed

him most charitably worse than a husband. I sent her to grass, and told her that

people might say and believe whatever they liked as I didn’t care. This is the

germ of all the later gossip. Now whether he was poisoned, poor man, as I had

always suspected or died of typhoid fever, I cannot say. One thing I know. When I arrived to Alexandria, to force him to go back on the steamer that brought him, I arrived too late. He had gone to Ramleh on foot, had stopped on his way to drink a glass of lemonade at the hotel of a Maltese who was seen talking with two monks and when he arrived at Ramleh fell down senseless. Mme. Pashkoff heard of it, and telegraphed to me. I went to Ramleh and found him in a small hotel, in typhoid fever I was told by the doctor, and with a monk near him. I kicked him out knowing his aversion to priests—had a row and sent for the police to drag away the dirty monk, who showed me his fist. Then I took care of him for ten days—an agony incessant and terrible, during which he saw his wife apparently and called loudly for her. I never left him for I knew he was going to die as Illarion had said and so he did. Then no Church would bury him, saying he was a larbonar. I appealed to some Free Masons, but they were afraid. Then I took an Abyssinian—a pupil of Illarion and with the hotel servant we dug him a grave under a tree on the sea shore and I hired fellahs to carry him in the

evening and we buried his poor body. I was then a Russian subject and had a row for it with the Consul at Alexandria (the one at Cairo was always my friend).

Then I took up Mme. Sebir, my monkeys and went back to Odessa. That’s all. The Consul told me that I had no business to be friends with revolutioniers and

Mazzinists and that people said he was my lover. I answered that since he (Ag.

Metrovitch) had come from Russia with a regular passport, was a friend of my

relatives and had done nothing against my country I had a right to be friends

with him and with whomsoever I chose. As to the dirty talk about me I was

accustomed to it and could only regret that my reputation clashed with

facts—“avoir le reputation sans en avoir les plaisirs” -- (if any) has always

been my fate. Well this is what Coulomb now got hold of. Last year Olcott wrote to my aunt about this poor man and she answered him telling him, that they all had known Metrovitch and his wife, whom he adored, and who had just died when she asked him to go to Egypt etc. But all this is flapdoodle. What I want to know is—has a lawyer a right to insult me in a letter, as this Remnant has


—•— 191    LIBELSS  AND  THE  LAW   —•—

and have I, or have I not the right to threaten him at least with proceedings?

Please see to it, I ask you as a friend, otherwise I will have to write myself

to some lawyer and begin an action which I can do without going to England. I

have no desire to begin an action myself, as you know, but I want these lawyers

to know that I have a right to, if I choose. Perhaps they believe, indeed, the

fools that I was secretly married to poor Metrovitch and that it is a skeleton

in the family cupboard? I write a few words which your lawyer can show to the

Remnants to disabuse their minds. I will not go to England after all. I prefer









Unless you stop the “Mme. Metrovitch” business at once it will be all over

theosophical London and a new scandal. I tell you you must do so for your own

sake as well as mine. It’s a beautiful chance, do not lose it. The Remnants

verily believe in that gossip, otherwise they would have never dared to write in

this way. Well show them they are IN for once, and then we will triumph.

Just look! I found the envelope I had not remarked till now. Opened LIBELS in

open letters or postcards are doubly punishable in the United States. How is it

in England? Olcott had a man for six months prison for just such a thing.



There’s a letter from Gaboriau. I have answered it. He may do as he pleases. If

he is capable of a lachete, I tell him—let him do so. I do not think he will

give her the letter but you better write to him a kind letter and ask him to

return it to you.

Here’s a new impertinence from the lawyers. I have said below what I think.

Please, engage a lawyer for me.

I have a letter from my aunt in which she says concerning Solovioff as I had

asked her to recall all the circumstances not trusting to my memory: “I know

nothing of that story about Mohini, nor does it interest me; all I remember is,

that when I tore up that letter unwittingly and you had read it and told of it

to myself and Solovioff you began quarrelling with him and saying that you would never believe Mohini guilty and that it was his fault if Potiphars were running after him. If you want it I can


—•— 192    THE LETTERS OF H. P. BLAVATSKY   —•—

write a sworn deposition in French to that effect, and take my oath on the

Evangelium (Bible) before a notary. If Solovioff says otherwise he LIES. What

can he do, that he threatens me? Only denounce me perhaps to the gendarmes at

the Secret Office and invent some treasonable expressions as having been

pronounced by me. He is quite capable of it. All Russia knows him. His own

Mother has cursed him and it is said” -- (but that’s too horrible) and he was my

friend!!! No wonder if after His first visit, and having had a good look at him

Master would have nothing more to do with him all my prayers notwithstanding!


                                          Yours ever,


                                                          H. P. B.

Please show this to Mohini. I can send you her original letter but it is in

Russian. Let him see that I have not lied.


Mar. 3.


It never rains but it pours. I do not think it possible to answer for anything,

any smallest event in this life and say it will have no effect. Karma is more

than any of you think. Presently the Shah of Persia will sneeze on a Sunday and

next Saturday all Europe will be in conflagration because some of the European

powers will have mistaken the sneeze for a cannon-shot. A too erotic spinster

falls in love with a nut-meg Hindu with buck eyes, and one of the results is,

that two families closely allied by the nearest blood-ties are separated for

ever and a third party, innocent of the squabble from beginning to the

end—myself—is smashed in the affray. Solovioff has turned out a dirty gossip, a meddler, and a bully. He, whose skirts were dirtier than those of any one else,

arraigned himself as though in virtue against Mohini, sold me like a Judas,

without cause or warning; went to Petersburg, got intimate with my sister and

her family, set every one of them against me, learnt all he could learn of the

dirty gossips of old (especially about that poor-child story) returned to Paris,

sold us all, etc. Then wrote to me a most impudent, threatening letter, as you

know, threatening also my aunt, who, upon learning how he had deceived us all

with his wife (who has now turned out his unmarried sister-in-law, his other

wife’s sister that he seduced, it now appears, when she was only thirteen) wrote

to my sister that she, the supposed Mme. S. whom you saw, was no fit companion for her unmarried daughters and my sister showed him, Solovioff, her aunt’s letter!! A row—thunder and lightning. I sent to my


—•— 193    A  FAMILY  EMBROGLIO   —•—

aunt his impudent letter. She sent my complaining letter to my sister and

reproached her, it appears too violently, for allowing her daughters to sell me

like Judases to Solovioff; to make friends and side with him against me, who had

done them no harm, but had given up all my father’s inheritance to them, without

a word of protest, etc. This sent my sister into hysterics and fits. The

daughters wrote a most impudent letter to my aunt, asking her never to write to

them, and never pronounce my name, which as Christians stank in their nostrils.

My two aunts kicked and took my defence, and wrote thundering letters of

reproach. New rows, new complications etc. etc. Now the result is: my sister’s

family and my aunts have become Montecchi and Capulette, and Solovioff the Iago of Theosophy and of myself. My sister hates me, as she declared, and her

daughters still more. Now in Russia as everywhere else hating is synonymous with slandering. Solovioff moreover, will not forgive me for rejecting his

propositions—that you know. He knows Katkoff; he is a writer; and I expect to

lose through his kind offices my position on the Russian Vyestuik and as a

consequence a few thousand roubles a year.

All this—because Mohini has chosen to play at platonic (if only platonic) Don

Juan. How is this for complication, dirt, and a diseased heart? Let it go.

Now about other things. I do not care one rap for all the Remnants in London.

She can do nothing except throwing new dirt at us and unable to sentence us

legally they will, of course, go on simply making faces at our sisters—if we

have any left. But let this go too. Now while you had in your head the idea of

living together somewhere in England in the country—which is impossible now,

between S. P. R. and the Bibiche—I had visions that I told the Countess about

three days ago. I saw most unexpectedly your house with a large bill on the

window “Furnished house to let”—and I saw you two and myself in Dieppe or

wherever it was, but it seemed to me Dieppe. If this is not simple imagination,

a vision by suggestion and a train of thought—then there may be something in it.

If you only could let your house furnished—which seems easier than sub-letting

the lease, we could live very cheap somewhere on the shores of France; you would be only two or three hours from London. I was thinking all the time to emigrate somewhere about there—Boulogne, Calais, Dieppe etc.; to take a little house with Louisa, to send there my household goods and chattels and settle till I either die, or return to India where I cannot return till I have done with the S.

Doctrine. To live in France across the Channel and the bit of sea between

England and the French shore is like living in England and nearer than in many

parts of England too.


—•— 194    THE LETTERS OF H. P. BLAVATSKY   —•—

Now do you think it feasible. What I spend here, some 400 marks, I will always

spend elsewhere and no more. Bouton sent me 125 dollars most unexpectedly, says he will be now sending more. Makes fine propositions. I enclose his letter—read it please and send it back and say what you think of it. If Judge or Gebhard or Prof. Coues help me taking out a copyright from Washington for S.D. and to make a new contract with Bouton for Isis so that he could swindle me no more, I think I could make some money on it. And then we could live together in France or wherever you would say, till I have done with the S.D. The houses are very cheap on the sea shore places if one takes them yearly, they are dear only during the seasons. At Arques, near Dieppe, for instance, about half an hour’s drive from Dieppe, one could live absurdly cheap. It is famous for its lovely forest—d’Arques, and its pretty villas of which there are many. The Countess lived there and says it is a delightful place. If a little house could be taken now or during April beforehand—I could send three months rent easily as I have scrubbed up some cash, and then I could send quietly and little by little my necessaries such as my arm chair and a few other things and then emigrate there at the end of April or beginning of May. How could this be done? How would it do for someone to go and see the houses there or elsewhere. If I should pay half of expenses—for house—living and everything and you the other half it would be very cheap. And once settled, even if you had to go to London next winter, I would then stop alone and be still near you. I hope to have a little more money for next winter, between what I receive from Adyar, what Katkoff owes me and what I can do now. Do think of it seriously. If you could only let your house furnished, merely leaving in the bulk of the big furniture and taking away the smaller good things and nicknacks, we could settle lovely, I think.

There’s a new development and scenery, every morning. I live two lives again.

Master finds that it is too difficult for me to be looking consciously into the

astral light for my S.D. and so, it is now about a fortnight, I am made to see

all I have to as though in my dream. I see large and long rolls of paper on

which things are written and I recollect them. Thus all the Patriarchs from Adam

to Noah were given me to see—parallel with the Rishis; and in the middle between them, the meaning of their symbols—or personifications. Seth standing with Brighu for first sub-race of the Root race, for inst: meaning,

anthropologically—first speaking human sub-race of the 3rd Race; and

astronomically -- (his years 912 y.) meaning at one and same time the length of

the solar year in that period, the duration of his race and many other things --

(too complicated to tell you now). Enoch finally, meaning



the solar year when our present duration was settled, 365 days -- (“God took him when he was 365 years old) and so on. It is very complicated but I hope to

explain it sufficiently clear. I have finished an enormous Introductory Chapter,

or Preamble, Prologue, call it what you will; just to show the reader that the

text as it goes, every Section beginning with a page of translation from the

Book of Dzyan and the Secret Book of “Maytreya Buddha” Champai chhos Nga (in prose, not the five books in verse known, which are a blind) are no fiction. I was ordered to do so, to make a rapid sketch of what was known historically and in literature, in classics and in profane and sacred histories—during the 500 years that preceded the Christian period and the 500 y. that followed it: of magic, the existence of a Universal Secret Doctrine known to the philosophers and Initiates of every country and even to several of the Church fathers such as Clement of Alexandria, Origen, and others, who had been initiated themselves.

Also to describe the Mysteries and some rites; and I can assure you that most

extraordinary things are given out now, the whole story of the Crucifixion, etc.

being shown to be based on a rite as old as the world—the Crucifixion on the

Lathe of the Candidate—trials, going down to Hell etc. all Aryan. The whole

story hitherto unnoticed by Orientalists is found even exoterically, in the

Puranas and Brahmanas, and then explained and supplemented with what the

Esoteric explanations give. How the Orientalists have failed to notice it passes

comprehension. Mr. Sinnett, dear, I have facts for 20 Vol. like Isis; it is the

language, the cleverness for compiling them, that I lack. Well you will soon

[see] this Prologue, the short survey of the forthcoming Mysteries in the

text—which covers 300 pages of foolscap. Do think of Arques and Dieppe

seriously. I must go somewhere but not in England.



Yours ever,



           H. P. B.




May THEY bless and reward you, I can only feel as deeply as it is in my nature

to feel that you are the best friend I have left in this world and that you may

dispose of me to the hour of my death.

Do whatever you like. Publish the Memoirs, write what you think best and proper;

I subscribe to it before-hand and hereby give you carte blanche and full

authority to act and do in my name whatever you will. I am sure you will defend

the Cause and myself


—•— 196    THE LETTERS OF H. P. BLAVATSKY   —•—

better than I ever can. I can only say the truth on psychological, occult

grounds, misunderstood, laughed at by all. I am powerless to defend myself. I

told you and you would not believe it that people would believe the “spy”

invention. The feeling against Russia is too strong now and Hodgson has cleverly arranged his cards.

Now Hubbe Schleiden arrived here last night in terror saying there was real danger for me here in Germany. That the law was not here as in England, where the Solicitor General had nothing to do with a person suspected until a complaint was lodged. But that here, as soon as a paper would say that I

was publicly proclaimed a “forger,” however much Hartmann may deny it

himself—that I could be arrested. That’s jolly. Well—my conscience is clean and that’s all I can say. He and the Countess want me to go to England. Why, where shall I go? I dare not pronounce my name in England now!

I have been looking over all my old papers, bundles untouched since Bombay and others that I have not opened, old packets of letters and papers since London.

In the latter I find two or three note papers. Some I suppose remained there

since Allahabad, the others since I placed them there in Miss Arundale’s house.

I send them to you, to look at, burn or keep. I might have burned them myself.

But I wanted to show to you how easy it would be, in case of my sudden death,

(which may happen any day) to call me a thief, to show these two notes marked

“Surrey House” belonging to Cyril Flower, Myer’s friend, and say I stole them

from his house (where I dined once) for future phenomena or something of the

sort. Now these two sheets of note paper wrapped his photograph that he sent me when I was leaving London. The photo is at Adyar and these two clear pages got mixed I suppose with the bundles and heaps of my ever untidy papers. Keep them and show to the friends—this is the best proof how easy it is to accuse a person and sentence her on merely circumstantial evidence. Fancy only my dying suddenly—my papers put in order and examined and these two sheets found! What better proof. I shuddered when I found them. I make my will and will have it translated in German and legalised. I want you to take care of my papers and of a box on which I will write your name. It contains all the Mahatma papers and many letters I have received from Mahatma K. H., Orders from Master, blowing up and so on. I hope they will fall in no one’s hands but yours. Publish, write, tell me what to do and I will do so. I am a paralysed body—dead heart and body I have lost the faculty of suffering even.



Yours to the last



          H. P. BLAVATSKY.






Just read Redway’s Catalogue and was perfectly struck and dumbfounded at seeing that he advertises that infamous lie of Mme Coulomb (see p. 16). I do not see the philosophy of it. Did you know it? I do not know how you will look at the thing—but certainly I will have nothing to do whatever with Redway unless he withdraws that advertisement. I rather publish Isis Unveiled in America, and not get one pie for it, than have my works advertised, and those of such good

devoted theosophists as the Countess, along with such an infamous libel.

Please see seriously to it. I am writing to draw Olcott’s attention to it. And I

swear that I will try to put all the theosophists in India against having their

books sold at Redway. It is an insult, a positive insult this. And the Countess

thinks it disgusting. Can’t you speak to the man?

            Please answer this seriously.




                                                         H. P. BLAVATSKY.




Will you kindly do me a favour? See if you can change me the enclosed cheque

from Bouton in some American Bank. If a telegram to New York is necessary,

please cable (out of this money), I rather spend a pound or two than remain

without money, as Olcott has stopped again sending. The first cheque from Bouton on the Pacific could not be paid here, nor in Frankfurt, as they knew nothing of Bank or Bouton, and so they sent it to New York and I have to whistle meanwhile.

If you can have it changed and send me the money in English Bank notes, I would ask you to get for me (1) Wilson’s Vishnu Purana (his other works I do not want) and then the best, the most complete work on Odin and the Scandinavian Mythology.

I know nothing of the latter, and I have to refute many things in the

former, for one that Odin “was far far anterior to the age of the Vedas!!”

I will send to you two or three chapt. of S.D. before I send them to Subba Row

to India. I want you to see and read it for yourself before it passes through

the hands of S. R., lest a Hodgson would say again that the S.D. was written by

Subba Row as Isis presumably was. What I want now is WITNESSES.


—•— 198    THE LETTERS OF H. P. BLAVATSKY   —•—

Please see to the cheque, if you would not see the S.D. stopped once more for

lack of pens and ink.

You never told me whether you received Bouton’s letter I sent you, and what you think of it? Have you received it? Love to Mrs. Sinnett.



Yours ever



          H. P. BLAVATSKY.



Gout and old age allowing me certain privileges, “permit me”—to address you

both. God, through his select servant the Parson (by the by, I do not feel sure

of a Parson—was there one, or simply Law?) having united you into one, I may

labour under the illusion, as long as it suits my purposes, and imagine you like

Jehovah and Eve before they were split into two by sin, and thus address you as

though you had been never unsplit. Now you must excuse me—I have the “Secret Doctrine” on my brain, and I am raving, I fancy.

Magnifying glass, the Countess, and a certain dose of occult perspicacity having

happily helped me to decipher your letter (Mrs. Eve-Sinnett), a process that

took me about 3 ½ hours, I am able to answer you. The first sentence having

reference to the Memoirs I read well enough. YES I am ready, i.e. for

“inspection” never for “approval” however well written and interesting they may

be. I have developed in me a horror for my name in print, that amounts to flesh

creeping every time I see it. I am determined to sign the S.D. with some

fantastic name from the world of “Non-Being.” By the bye, my Aunt sends me a

long list of ancestors or ancestresses married with Russian Czars. Flattering—to

the poor Devachanees I mean—to see their descendant so well appreciated by the Western posterity. I hope they have all remained blind and deaf in Kamaloka. As I leave Wurzburg only on May 15th and that some Jesuits are coming from London to pay me a friendly visit—I will have plenty of time, if you are in a hurry. I am on the “Theogony of the Seven” at present, and somehow or other they won’t work—or perhaps my brains don’t. I have all mixed up, and must rest if I don’t want to find myself lodged in a lunatic asylum one of these days. Send the Memoirs by all means. Mohini “in Ireland” to talk to members? Does he want to convert some Irish spinster and begin correspondence with her? I hope, it did go through in right earnest. What does “Babaji” want my address for? I thought I had done with him.



I sent him (or rather the Countess has) his box with clothes and received as

acknowledgment and thanks a postal card thanking me for having kept his most

important papers with me, a hint at my having “stolen” them I suppose, to use

them against him. He is mortally afraid of me—that’s sure, and yet the fool does

not know what I really do know.

And now with regard to what you say about the two “chelas,” I will beg to draw

your attention to certain things and then leave the rest to your better

judgment. I speak on authority, and unless you or rather Mr. Sinnett helps and

seconds me, I can do nothing.

The French Branch which has survived Hodgson, Coulomb and even the personal efforts of Myers—is now killed through Mohini. It is dead like a door-nail; for Mme. de Morsier is against it. This—because I was kept in the dark all the time.

Had I known what was going on in Paris, and the state she was in—I would have never written her the letter I have, and would have never involved myself, nor made her feel mad with me, with herself and so on. I knew nothing. Mohini did not tell me one word. Babaji, if he knew it, kept all secret from me. To this

day I do not know how and why it began, and what she believes in or does not

believe. However—the Branch is dead and Mohini cannot deny it. She will drag

away from us all the members she brought in. Solovioff is there to help her.

Babaji has unsettled the Gebhards entirely. If he is permitted to return—say

good bye to the German Branch and our mutual friends. Let this be a Prophecy—you are warned. The German Branch is dead, thanks to him again. Had he not unsettled the Gebhards as he has—they would have never allowed the Sphinx to go out of the Society or let the things go down, as they did.

Now remains the London Lodge. Who is its President? And who but the President has a right to speak with authority? If you let those two boys do what they please and do not counteract them, the L.L. will die of an indigestion of

Ethics. Are you going to proceed with your policy of masterly inactivity—or

what? Why not call a Council Meeting and have the two called and represent to

them what they have and are doing, and say frankly and honestly that you cannot

allow this any longer. They have either to work with you, or get out of the L.L.

and live in London as two independent members till the General Council and

SOMEBODY ELSE—takes up their cases in hand. Funny policy. You act as though you had no rights. Tell them they have to decide or, that you will write a Report to Adyar, to the Council, and let it be known there that they are ruining the last Branch in Europe. Unless you do as I advise you, (advised in my turn) it is your masterly inactivity that will ruin the Society—not the two chelas. It’s all Miss A.’s


—•— 200    THE LETTERS OF H. P. BLAVATSKY   —•—

fault. It is she who has spoilt both, and who is ruining the Society.

Enclosed a letter from Franz. The “Jesuits”? I should say so. They are going now to make me an offer on April 20th. We will see and—

Now, lady and gentleman—I have done. What next? Better lose as little as you can of your time while I am with you and alive. In a few days I may be with the

Jesuits and—DEAD.

                                                                    Yours till the happy event,


                            H. P. B.

Now Please let me know what about the Leonard? Has my money come?



to be neither read to Typhon-Bibiche, nor printed in The Times, not even

whispered to Fanny A.—the theosophica-Ethical Urn with the two chela-handles.


The die is cast, and my canoe launched on the waters of the “Wandering Jew”

again. The Countess leaves here on the 28th of this month, having sacrificed the

Gebhards, her relative’s visit etc. for me—may her Karma reward her. Now to stop alone I neither fear nor care—save that in case of my quick exit I leave all my papers to the tender mercies of the enemy, and my body to the sacrilegious

interference of some d---d priest. But I cannot and will not stop here for

another reason. The only acquaintance and friend (to a degree) here, Miss

Hoffman—is mortally scared—an old spinster-like nervousness—through the kind efforts of Sellin. This theosophob of Hamburg has a friend here, some Sanskrit scholar who has a correspondent in India. And that correspondent wrote to him about me everything I suppose, that malice and gossip could suggest. In short I am in the position here of Gretchen after her faux pas with Faust, all the old mother gossips beginning to promenade under my windows already and looking in (mystery lending a charm to my incognito for them); and very soon I will, if I stop here, receive news about my “three children” through the window-panes and the latest intelligence about some infamy in the Spy or felon-business, performed by me in India, America or the North-Pole. I have enough of all this.

Now the die is indeed cast. Even Mlle. Hoffmann will desert me, if I stop, and

then I go. The Countess will pack up for me my goods and chattels, books and

frying pans before she goes. I pay


—•— 201    MR.  LANE-FOX   —•—

here till the 15th of April, and between April 1 and the 15th I am on my exodus

to Ostend, with an option to choose between three or four old towns around at an hour or two distance if I find the place too cold for me. In Ostend, if I can

only find a comfortable warm lodging I settle and stop there till we can realise

the “chum” dream in England. Ostend by Dover is only four or five hours from

London. If anything happens, Louise can always telegraph to you and one of you come to my rescue. Is it all right? Don’t say no, unless you can suggest

something still nearer and better. I would have preferred France—but there, the

female Typhon can get hold of me and bring a law-suit for defamation, and poison my rest once more. Belgium is a securer place. Now please answer this quick and do not breathe a word to any one till I am settled. O lovely, peaceful old age! To have to play at the wandering Jew, to hide like a culprit, a felon,

because—well because I have done my duty.

Greetings to the household. Have you received my cheque of 262 dollars? Can you do it? I will need the change badly. If Mrs. S. has any stamps on hand let her send them and close the accounts, and if not let her keep them and shut up shop the same.


                                                           Yours lovingly in pitch and tar,



                            H. P. B.

Letter No. LXXXVI


                                                           OSTENDE. 10 BOULEVARD





             “VILLA NOVA,”



                              August 12.


Your kind message was delivered to me by Mohini. He says “Mr. L. F. says he is not hostile to you: on the contrary, he defends you whenever opportunity arises. But, of course, he does not think you perfect because you are not perfect.”

Three propositions involved in one message. Will you permit me, while thanking

you for the kind expressions, to make a few remarks?

(1) Why should you be hostile to me? I have never been hostile or even untrue to

you. People have done their best to make me believe you have been both to me.

Whether so, or not, I think you too generous and unselfish to act upon the axiom “He who wrongs another, will always be the first to hate him.” This is MY

opinion of you, I knew you better from the first than you knew me. I make bold

to say that with all your great intellect you knew me far less than anyone else

has. Your actions have shown it to be the case.


—•— 202    THE LETTERS OF H. P. BLAVATSKY   —•—

(2) You defend me? As well defend a corpse, on whom the Car of Jaggernath has passed! It is my Karma, but so it is yours to be doomed to failure in whatever you undertake, especially now that the tie between us has been broken by you. I had offered to do whatever you would have suggested for the salvation of the T.S.; I had placed myself entirely at your disposal. You have trusted more in people who had neither your ability nor your sincerity, and they have forced you to make fausse route. I never had either personal ambition or love of power, and had ever shown myself to people in my worst light. Had I been an actress or a hypocrite, no enemy could have crushed me. It is my actual position that can alone defend me, if not now then after death. I am a beggar in the full sense of the word—and I am proud of it: I am a wanderer on the Earth without roof or home—or any prospect of returning to India, and I feel ready even for this sacrifice provided I can do good to our Society by my physical and mental suffering.

All this will “defend” and JUSTIFY me when I am gone. From Christ to Gladstone, from Buddha to the poor President of the T.S. who, in his childish sincerity and devotion to his work worshipped you when you came, thinking you would be the plank of salvation for the T.S.—no one who has worked unselfishly (mistakes are in human nature) escaped being spat upon.

The whole organisation of the “Parent” Society so-called, was a blunder and a

mistake from beginning to end. You might have saved it. You preferred deserting it, had you believed in my sincerity as I believed in yours—you would have waited a few days longer at Adyar and then every reform would have been

accomplished. You believed I had but a few days to live—you listened to other

people, those who were then my enemies and lost your patience with the poor

Hindus: -- It is our KARMA all round.

(3) You do not think me perfect? A fool is he, or she, who does! Were I perfect

I would be there where no Govt. Expedition is able to get in, not in Europe—the

well of perdition where no true Theosophist can breathe for 6 months and remain one, if he lives.

My dear Mr. Lane Fox . . .I 

Letter No. LXXXVII



Thanks for your letter to Light—nothing better than that and little more

required—if anything. I said to you yesterday what I had to say: I shall follow

Master’s suggestions. Last

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



night—two letters were brought to me, rather two ½ letters. One, the famous one

from Arthur Gebhard—the second an old one from Subba Row, and the half also from him written last year to Paris.

The philosophy of the three being sent to you is as follows. 1st. From Arthur --

(that has been just read two days ago for the first time by Mahatma K. H.) -- to

show that imperfect as is my knowledge of Schiller’s tongue—by reading it, if I

had read it I would have understood at any rate, that there was not one line in

it that concerned Arthur’s quarrel with his father—just as I told you at

Wurzburg; and I thanked Mahatma for it. (2) Subba Row’s letter of 1882 showing that so far back as that time Mr. Hume was our bitterest enemy, or rather the enemy of the Mahatmas, whom he hated gloriously as you know, not scrupling to betray Them and all the Society behind our backs secretly and treacherously while remaining all the time in the Society as he does still now. Whether it shall be of any use in the future or no I cannot tell, I can only repeat D. K.’s words. Tell Mr. Sinnett to keep it among his documents also (No. 3) the half letters from which it is seen that Subba Row speaks of Master as “Our” Master his and mine—I think I understand why. When at the last row between him, Hodgson, Hume etc—Subba Row told Mr. Hume—who grinningly brought me the news—that he knew of no Master, would tell him nothing concerning them, and that he (Hume) ought to know better the Masters than he did, since he wrote to several members (who preserved the letters) that he (Hume) had seen Mahat. K. H. in a vision of Yogi clairvoyance several times, and knew all about Mahat. M.D. K. is very angry with me for having written so inaccurately to you about him yesterday, “dishonouring” him in your eyes. He says he never copied Olcott’s and Coul. diagram; but it was they who copied his ---- (did I tell you otherwise?); that I better stop my “dzin-dzin explanations,” as no one hurt me as much as myself!!! Now there’s that hardly weened infant on my back! What next? Please don’t ask me any more. Since I am a fool and unable to speak truth even in my favour—but muddle it up—I shall drop every “clearing up” altogether. And please remember, my dear Mr. Sinnett, that if those psychic asses offer after your letter in Light to show me any “letters” or to give me a chance of rising and explaining—I refuse to do so beforehand. I would have nothing to do with them, if it even lead to an entire vindication. I have enough of them, of their ungentlemanly, disgusting, Scotland yard secret proceedings, and do not wish to be any more troubled by anything coming from Cambridge, which be—condemned.

The “Arundale group” is not altogether composed of geniuses


—•— 204    THE LETTERS OF H. P. BLAVATSKY   —•—

as you know. If every one was as fair as you are it would be too good to live in

this world of dirt. I know what both Mahatmas think of you—I shall not forget

how I saw you on that night I was dying.

I had to part with the half of my £3-16-0 in a telegram. Olcott stopped the

appearance of the Theosophist for a week believing in his tomfoolery that I was

ready to come to terms with Lane Fox—he was fool enough to dispose of it without my consent—and then what would I do? I fear all and everything from the Adyar Sages.

D. K. passed last night into Babajee’s room and—I heard him sobbing the whole night. I went to him and knocked but he would not open. New mystery!!



        Yours ever,



                       H. P. B.

Compts. and love to dear Mrs. S. and Dennie.





Yours with enclosures received. Well, what can I say to Mr. Sergeant’s

prognostication except—he is right. If he knows it astrologically and

intuitionally, I know it by the aura whenever I think of India, Egypt and other

countries. All the damned goblins of the middle spheres; all the storm-devas,

the Hurricane, Water, Fire and Air spooks, are making themselves ready in

proportion and apace with the preparations of the terrene inhabitants. But

what’s the use in telling you what I see, and feel, and hear, and know? You are

a Conservative, a deep-water Tory, and my countrymen are ninnies, flapdoodles

and jackasses. They have neither the feeling of dignity, nor of the great wrong

done. Fancy your Lady Isabella Stuart (or Stewart) Salisbury’s daughter,

received like a queen at Moscow, dining with the Gen. Governor, Prince

Dolgorouki (the old night-cap!) and flirting with Imperial guards, and Katkoff

writing that she was received the better and the more honoured, to show the

difference between the Russian unpolished bears and her polished “pa”—who

treated Russia publicly to a “fraudulent swindler” and bankrupt. Well dear, it’s

a fact, and no use concealing it to my sorrow and woe: Russia is black with

suppressed hatred and swelling like—well, I wont say a bull-frog at a Bull—but

like a volcano ready to burst; and I will be a Dutchman if you do not catch it

sooner or later. And who pays for it, meanwhile? Why, H. P. B., the “O. L.” the



—•— 205    LETHARGY  IN  THE  LONDON  LODGE   —•—

consort of the no less reviled and slandered “O. G.”—for here I am, suspected

even of having had a hand in the “million francs” railway robbery, and unable to

go home. Oh, how bitterly I do hate you both, England and Russia! How I wish you would bite each other’s noses and tails, like the Kilkenny cats, and let honest people go about quietly, and die at home! Well you won’t be flirting long with Lady Isabella’s “Pa”—he is rolling down and you will have brought down on your back your old renegade of Gladstone, once more. Can’t help it. I am alone, nearly half crazy with solitude. (I keep young Fawcett at a great arm’s length and see him only five minutes in the evening, keeping my door locked all the time. Just to train him out of the idea that because he is an Englishman and I a Russian, that I will be on the four paws before him) -- and I have read more

newspapers for the last few months than I have in all my life. I believe I will

go for politics now that I am near my sun-set; and just take a little occult

revenge on your people who have, and are crucifying me daily. I WILL; I do not

joke. I will take care of you though; because every bit of harm you have done to

me was never meant, and that you have been almost without a break the best of

friends, for me. But then I never try to think of you as an Englishman, but

as—well, what you were two thousand years ago. You were a nice chap; only too fast after the impure sex.

Have you read in the last (February) Theosophist the Bhagavat Gita Lecture by

Subba Row? Read, if you have not—page 301, from top to bottom. I have just

answered an article that will appear simultaneously—unless Cooper Oakley, Subba Row’s ame damnee, smuggles it out. But then Judge won’t, and I am sure you will rejoice in your Conservative heart as you have never rejoiced at anything so theosophical. Fawcett says it is the most crushing answer; an article which combines studied politeness with “friendly admiration”—and that I have made him eat his own words. He is sure to get a dyspepsia and an indigestion.

You ask my advice in the L.L. business. Now that you have put the question to me you may like to hear, perhaps, what Master remarked several times about the L.L.

I cannot repeat to you his words but you may find the spirit of it in the text

of Revelation III, 15 and 16. You may judge, and I may leave you to draw your

own inferences. So anything to give a fresh impetus is better than inertia. If

you remain for a while longer in your present state of lethargy your L.L. will

be before another year is over—covered with moss and slime and you will choke in your own products (moral I mean). What’s the use asking? You must know Master cannot be satisfied. You CANNOT be “sat upon” nor smashed because the Don Juan is gone and St. Theresa is now in


—•— 206    THE LETTERS OF H. P. BLAVATSKY   —•—

constant religious ecstasies, for I would know very soon all the ins and outs of

this horrid conspiracy through some theosophists—because they have no secrets from me, and then I would upset all these French plans. I want the Society to go on with its work, to progress and not to be disturbed with any political complications. I am ready to become an infamous informer of your English Govt. WHICH I HATE, for their sake, for the sake of my Society and of my beloved Hindus; -- yes beloved, though two of them M. and B. are ruining and undermining daily my honour, name, and fame with their lies. But it is not on account of these two failures that I will cease loving my Master’s people. Ah, if Master would only show me the way! If He would only say what I have to do to save India from a new blood-shed, from hundreds and perhaps, thousand innocent victims being hung for the crime of the few. For I feel, that however great the harm that will be done, it will end in the English having the best; Master says that the hour for the retirement of you English has not struck nor will it—till next century and that “late enough to see even Dennie an old, old man” as K. H. said some time ago. Therefore, it means only a temporary disturbance, loss of

property, people hung—who are innocent, and other people glorified, who are the promoters. I know it. And to think that here I am, with the doors of India

closed before my nose! That your Govt. here and in India, is so stupidly short

sighted as not to see, that not only I am not, nor ever was a Russian spy—but

that the very prosperity, progress and welfare of the T.S. depends on everything

in India being quiet for years to come.

Now what’s the use writing to you this letter, if you will not believe? I write

it because I asked for permission to do so, and was given it, with a significant

shrug of the shoulders which I interpreted as meaning—“It will do neither good,

nor harm—he won’t believe you.” But two months ago Masters told me it was

serious. Now Russia knows nothing of it, thanks to heaven. So my correspondents inform me at least. But if she did—I swear, I would stick for the Hindus against Russia even. I love my countrymen and country dearly—but I love India and Master still more, and my contempt for the stupidity of Russian Govt. and diplomacy knows no bounds. So here’s the situation true, and as clear as crystal.

Ah, my poor Mr. Sinnett, you are a patriot, no doubt, but you are still more a

conservative, if you understand what I mean. It must be so, if you do not see

that such eternal public slaps on the faces of Russia—“the swindling bankrupt”

and the “lying beggar” as your Salisbury called Russia publicly; and such other

compliments in your paper to the address of France, can only generate


—•— 207    MORE  ABOUT  SOLOVIOFF   —•—

a terrible storm and a general European shower upon you some day. I can assure you, my dear Mr. Sinnett, that if Russia is hated because dreaded—England is hated on general principles. But this has nothing to do with me, and you are welcome to bite each other’s tails and noses off, in Europe, if you only do not bring India into trouble.

Now there are two paths before you. One is—burn this letter and think no more of it; the other—to make use of it only in such case if you are sure this will not

get into the papers and that my name will be unknown to all except to one having

authority and who can warn Lord Dufferin to take care, one, in short, who may

take measures against the thing contemplated. But I beg of you, I trust in you

as a gentleman, a man of honour and a friend, not to compromise me uselessly.

Not because I am afraid of being assassinated by some Frenchman—as I am warned by one of our theosophists—for by so doing the murderer could only oblige me—but because I would indeed be regarded as an infamous mouchard, an informing spy, and this shame is worse than death.

Now, what do you advise me to do? I want your answer, and will do nothing till

you answer. Shall I advise Mr. ----- to warn Olcott or not? I am afraid poor

Olcott will be in a dreadful funk if he learns it—anyhow—do write and answer.

Have you seen the Report for the last anniversary in Jan. Theosophist. There

seems a fatality that the Society cannot be chartered. But it went off

splendidly. Love to Mrs. Sinnett.


                             Yours ever truly and sincerely,


                                                              H. P. BLAVATSKY.

Letter No. LXXXIX

May 1.


The Gebhards are here—poor, dear Madam Gebhard! Many misunderstandings have been settled last night, many more will be to-day. A letter enclosed, in answer to my threat to B. in my letter to Miss A. Judge for yourself—

Soloviof has turned a blackguard and a black leg of the blackest dye. Fancy

after what I told you of his proposal and offer, he said to Mr. G. that I had

made him offer to serve the Russian Govt. as a spy!! I tell you old Nick himself

seems at the bottom of all this conspiracy. It is infamous! He says that he (S.)

saw Baron Meyendorf personally, who confessed to him that he had been so much in love with me (!!) that he had even insisted that I should obtain a divorce from old Blavats. and marry him, Baron Meyendorf. But that I had luckily refused and he was very glad


—•— 208    THE LETTERS OF H. P. BLAVATSKY   —•—

because he found out later what an infamous, LOOSE woman I was, and that the child WAS HIS AND MINE!!! And the doctor’s certificate that I never bore a weazel, not only a child? Now he lies and I am sure, cowardly and weak as I know Meyendorf to be, he could never say such a thing to him. Then he said that he had seen in the Secret Dept., documents in which I had offered myself as a Spy to the Russian Govt. Do you understand the game? Of course it is the struggle between the clay pot and the iron one. How can I go and fight in Russia

Soloviof! I could fight him here: but none of you will let me. Now what is to be

done? And he tried to persuade Mr. G. that the phenomenon signed by de Morsier, Soloviof, my aunt, sister, and Judge in Paris (that you describe in the Memoirs) was a trick produced with my poor aunt’s help! Then he told him that the phenomenon of Mlle. Glinka receiving Master’s letter at Elberfeld when I was sick in bed, was produced with the help of my aunt who detained him in the

drawing room while Olcott was throwing the letter on Glinka’s head. Now here he was caught! for my aunt had arrived with Zorn when Soloviof and Glinka had

already left Elberfeld, and they never met. This Mad. G. remembers well and I

know it for certain. So there’s a lie for you. He pretends to have translated

verbatim my Russian letters to him and Mad. de Morsier has them in a large

dossier. Now I wrote to him only three letters from Wurzburg in answer to

his—and what Mr. G.----d says about the text, is all an invention from beginning

to the end. Soloviof is either crazy or acts so because having compromised

himself with his offer of espionage to me he is now afraid I should speak and

compromise him at St. Petersburg. And so I will, I swear. I will make the story

of the man who accuses me of immorality in my youth, known to the whole

world—and show him living with his wife’s sister whom he seduced, and passing her off for a legitimate wife! Nice set. And you pitch into me for trusting

Sol.! How have I trusted him? Because I did not regard him as a blackguard? Well I cannot do so with regard to anyone, so long as one behaves as a friend and gentleman.

You want to publish these Memoirs and you omitted the strongest proofs you could bring, and included such as the Paris phenomenon, which is sure to call forth a new protest and vilifications from S. and de M. when they read it. You forgot, as a proof that Masters were known to theosophists so early as 1877, by

forgetting Prince Wittgenstein’s letter which is in the Theosophist when he says

how the invisible protection of the Master, who promised him no ball would touch him during the war—was felt by the Prince all the time in the Balkans. I believe this is a good proof that I have not invented the Masters only in India? Then



you give that phenomenon with the fakir’s picture and you omit the testimony of

two experts, two great artists who were not theosophists not even Spiritualists

and whose art criticism on that picture shows its merits and proves it could not

have been done by me. I copied the two letters from Laclear and O’Donovan out of the “Hints on Esoteric Theosophy” No. 1. p. 82-86. You forgot as Mr. Gebhard remarked the most important of all—the evidence of the Berlin expert as to the handwritings (Mah. K. H.’s and mine) being entirely different. He told Mr. G. “I am sorry to be obliged to tell you that if you believe these letters (mine and the Mahatma’s) to have been written by one and same person you are fatally

mistaken.” Now Mr. Gebhard is willing to give the whole narrative, name and all,

and I believe it is something for one expert in London to be saying one thing

and another in Berlin—quite another. In general the Memoirs are very incomplete.

There’s too much and too little in them. We must go over the thing carefully.

I will go with Miss Kislingbury only to Cologne whence she returns to London via Flushing. I will telegraph to you when I will be at Ostende from Cologne, where I will stop one day. But if [you] have something to do, do not go to the trouble of coming to meet me. You may come after. I guess I’ll manage somehow with Louise.          

Yours, with love to Mrs. S. and Col. and Mrs. Gordon.—ever in hot



                                                                            H. P. B.





You are collecting materials for my biography, and it appears there is one

already in English literature I knew nothing about. I learn of it from the

Russian papers. In the feuilleton of Novoye Vremya, there is a review of an

English book that appeared in 1885 by a Mrs. Frances Hays called “Women of the Day, a Biographical Dictionary of Notable Contemporaries, by F. Hayes.” London.

In this Dictionary in company with Mrs. Beecher Stowe, Sarah Bernhardt, Mrs.

Wood, Madam Juliette Adam, Ouida, Anna the Celestial Dr. Kingsford, Dr.

Blackwell, Florence Maryat (she forgot the Bibiche) I read the following, which

please compare if you can get the book—

“Among the women who have won for themselves fame through their scientific

researches (?) and travels, one of the first places is given to our countrywoman

Helen P. Blavatsky (pseud. “Radda-Bay” in Russian literature). She is the

daughter of a Russian


—•— 210    THE LETTERS OF H. P. BLAVATSKY   —•—

Artillery Colonel, Hahn, and was married to General Blavatsky, ex-Governor of

Tiflis, during Crimean War. When quite a young girl yet, Mme. B. studied

languages and learned not less than forty European and Asiatic languages and

dialects . . . (Do you want your smelling bottle and salts?); she travelled in

all Europe and lived in India for over forty years, (!!) where she became a

Buddhist. Her work ‘Isis’ published in 1877 in English is considered as a most

remarkable and learned research on Buddhism (!!!). In 1878 Mme. B. founded in

America the Theosophical Society, and the year following she returned to India

with the object of spreading her mystic brotherhood.”

Et c’est ainsi qu’on ecrit l’Histoire!! Say now, if not a literal translation

from the “Dictionary,” that no one is prophet in his own country.

Please oblige me by seeing whether this report and translation are true; and

then, you may advertise me as a reincarnation of Cardinal Meggofanti with

twenty-two more languages in my head than he knew, since it was only 18, I

believe.I wrote to the Remnant, Pulley and Grub, word for word as you wanted me. They must be some sorry Remnants of solicitors pulling on for grub, for 6 pence ha’penny. But what can they hope to get from a Bibiche?

I will not write. I will wait. But indeed I do it for you only. I am sick of all



                                                             Your H. P.



                                                       Of the “40 languages”



Leg worse than first thought. Cripple in a regular way for life I’m afraid. In

bed, and thankful that Master at Rudolph’s prayer, delivered me of fearful agony

and pain instantaneously. Now what is required is complete rest and patience. I

can hardly write but will try to be transported on an armchair. I have written a

good bit for the d---d Memoirs. Why you should call this Memoirs passes my

comprehension and that of other people who like it a good deal, as Mr. Gebhard

does. Reminiscences would be far better and truthful. Certainly you would do far better if you came here. This accident threw me out of my hinges altogether. No letters, no papers, no clothes—all in Ostend! I came here for two three days and here I am ten days laid up! Pas de chance—positively. Ostend is not “beloved” by me. But I prefer it to anywhere else and really decline to go to England.


—•— 211    A  DUCHESS,  A  FAIRY  TALE,  AND  MONEY   —•—

I would not be a fortnight there that someone would pounce upon me. Its safe at

Ostende as Belgium believe me. I go to Blankenberg several miles from Ostende

where it is cheaper, far cheaper. My sister and niece will be with me whenever I

wish; and she wants to have a regular cure for three or four weeks with warm

salt water baths. She alone can pounce upon Solovioff and make him shake in his boots, and that she will, as her reputation is immaculate and she fears nothing.

Well the poor Duchess has turned out a grand and really noble soul with all her

little flapdoodles of Mary Queen of Scots and so on. She sticks to me so far and defends me like a lioness. Whether she succeeds or not heaven and karma know alone. But I care no more really. Well I believe M. Gebhard will invite you and then we will settle all. Far better than to write.

Love to Mrs. S.—and friends


                  Yours ever


                                  H. P. B.        “No Luck.”

I am determined upon writing my shilling novel “The History of little ‘No Luck,’

who develops into ‘big No Luck’ “—a fairy tale of 11,000 and odd numbers A. S. A. See if I don’t. It would sell like hot cakes signed by “H. P. Blavatsky.”


Letter No. XCII


Last January the Prince sent me 537 rupees he owed me for extra things and a

letter during the Coronation from Moscow. Since then he wrote me three times he says and not one of his letters not even money (of which he sends me a receipt from the Russian Agency in London) have I received. He feels sure, he says, ---

I   the money and letters have been intercepted here for he traced the money to

London. Now I ask you to do me the favour of sending the enclosed registered to him from London—and then I will be sure it will reach him. This is a darned

shame—Talk of Russia opening other people’s letters! Is it again the old craze?

Why for a year I received no news from him and now I receive at last a letter in

which he explains the fact. He thought I did not wish to write and I thought he

was forgetting to send me the money and forgot me. Please send it registered to

Tiflis and oblige, and take the cost out of the money Quaridge is owing us, or

ask Mrs. Sinnett for certain things. Consummatum est. I am nearly paralysed and

obliged to use a crutch and be wheeled about the house. Better to die. I,

“writing affectionate and insincere letters” to Mrs. K? So do you—speak to her

politely and smilingly

I    The MS. is slightly damaged here.—ED.


—•— 212    THE LETTERS OF H. P. BLAVATSKY   —•—

----- I  sending her with her dyed hair to th- . . . -evil, I   I am sure. Only

I am forced to do so by Boss, and you—by Mrs. Grundy. Which of the two is the noblest Master?


                                Yours, legless and snappingly desperate



    H. P. B.

When did I write to Eglinton a visiting card? guess not. Either my “handwriting

or a very good imitation of it”? Some spookish fraud, I suppose, like the letter

shown by Billing to Massey?

Well, go ahead and believe it. I am tired to set all of you right. May you all

become wiser when I am dead and gone. A nice mess between you and Kingsford. The hypocritical she-devil. Masters order us to send her letter to you and yet They will have her President!!

It is very important this letter to the Prince, both for money matters and help

I ask for my poor sister whose pension is cut off. Please send it quick in your





I have the most infernal letter from Olcott, new dirt and accusations, read it.

I have never written one word about Mrs. O. to either de Morsier or Soloviof.

But Bowajee has to you and others (though nothing of this kind) and Mary Flynn

talked as wildly as she could at St. Cergues to both. This is why I sent her

away frightened at her absurdities. Now see the situation. Read the Olcott

letter carefully and see that I am also accused in it of having written the

French words Soloviof invented about me in a letter to Mdme. de M. I write to

Miss A. a letter you will please read and then send to her sealed. Read my

letter to Mrs. Oakley and if on page 3 where I speak about Soloviof’s

illegitimate wife are libellous, however true, please erase them as I have

erased three lines before in which I say he seduced his present mistress when a

child of 16 years old. I must ask one favour from you and Mrs. Sinnett, and this

is to give to Mrs. O. the letter yourself (Mrs. S. would perhaps do better) and

explain to her that I have said nothing of the kind. In my letter to Miss A. you

will find what I say.

It is ruin to the Theosophist as Olcott says and to the Society if Oakley leaves

Adyar. Why should I be made to suffer for what Bowajee wrote and repeated for months. He cannot deny it, and unless he amends I swear I deliver him into the hands of Mrs. O.

I  the MS. is slightly damaged here.—ED.


—•— 213    THE LAST   ALTERNATIVE   —•—

because I have heaps of copies of all his letters to various persons in which he

slanders her, if slandering it is. Though he has never said anything like S. and

Mdme. de M. now invent, you know what he wrote to you. Mary Flynn is

irresponsible. So unless this business is disposed of and Miss O. made to see

that she has again listened to slanders and lies, then we may expect the crash

of the whole T. S. even at Adyar. It looks very threatening as you will see in

Olcott’s letter. The fool believes I said all this. Oh, when will I be delivered

of all this faint hearted, credulous lot! What shall I do. Memoirs? Of course I

threatened S. with my true memoirs. When a man slanders me as he does why

shouldn’t I say to him “Well if you force me, I will write the whole truth and

spare neither myself nor you, who do worse things than I was ever accused of. I

did tell him so—and told him that if people did not leave me quiet that I would

end by publishing a gigantic LIE; that I had indeed invented the Masters and

written all myself, and do it as a last resource to shield Their names from

desecration. And so I have written to you and I ought to have done so five years

or three years ago at least, if I had not been a fool. I need say no more. My

two letters to Miss A. and Mrs. O. explain the whole thing. I make one more

attempt. If I am not believed this once, well I tell you, I will resort to a

desperate action and burn myself with the whole Society. I cannot bear it any

longer. I wish you would write to Olcott and explain to him. I am going to

Ostende on the 10th or 12th and then I will see. I will not go back to India

before all is settled. Read carefully my letter to Miss A. and see what I say at

the end. Either submission from B. or—I kick all.




                                                                     H. P. B.

Letter No. XCIV


I have certainly no right to rebel against a decision of yours, however contrary

it may go to my personal wishes. You have, no doubt your own and very good

reasons for not coming here as hitherto proposed; but I had also mine, since

your refusal is quite a new development—to desire and expect you

would—otherwise, I would have never inflicted my sister and niece on the good

Gebhards but would have timed their arrival direct to Ostende. However, unless

there exists a parti pris on your side to avoid my sister—which would remain

incomprehensible to me—there’s no harm done and you can see her as well at

Ostende where she will remain with me for the cure for a month or so. Therefore,


—•— 214    THE LETTERS OF H. P. BLAVATSKY   —•—

all I want to know is—have you anything against seeing her? Considering all our

differences due to the infamous Soloviof are now over, and that, having read my

original Russian letter to him and seen there was not one word in it tallying

with the famous translation in Mad. de M.’s dossier she now sees all the depth

of his villainy and dishonourable calumnies—she is all for me. She has read the

Memoirs, does not find there anything to change—except a word hither and

thither—and liking them a good deal she has added most interesting facts about

my childhood, girlhood, family and so on. I ask you as a friend, then to let me

know whether I can expect you at Ostende for a final determination about the

Memoirs and a talk with her. Even the delay in their publication is a blessing

instead of a nuisance, as you see. Had you been in my skin when the whole winter I was bombarded with family letters warning me not to touch such or another family matter, not to lay sacrilegious hands on that or this grave etc. you

would then understand how nervous I felt about those Memoirs. Matters were such, that for one sentence mentioning my prayers and supplications not to be married to old B----- would have brought down protests and denials from my cousins who would deem it their duty to prove that it was not my grandparents or aunt, but my father and I who had to be blamed for the ridiculous marriage. I had to be over cautious. Now my sister read them and no one can say that there is one word of a fib in them or that any one of the Fadeyeffs, Witte, or Dolgoroukis compromised.

Please do not be scared about my going to Paris, I only pass through the city

and will remain for a few days in my room—having no legs to even go about in

carriages—but I have to see Dramard, the Duchess, Thuzman and some old friends.

As to my sister she is determined to go to Mme. de M. and demand of him (the

husband) to be shown the infamous translation. My nephew the dragoon is coming purposely for it from St. Petersburg—for it is the honour of the whole family that is touched by my soi-disant CONFESSION (!!) to Soloviof, of immorality, having invented the Mahatmas, forged letters etc. This letter or mistranslated document that Mad. de M. has shown to hundreds of persons must be shown an unblushing libel and a concoction. Soloviof is now mortally scared; he refuses to let my sister have a true certified copy of my Russian letter, and this refusal is his clearest condemnation. It amounts to a confession of guilt. Mad. de M. must be shown a credulous fool bamboozled by Soloviof, and the latter a blackguard. My sister has written yesterday for the last time to S. telling him that unless he sends her the original letter or the copy of it she will then be

compelled to publish the infamous proceeding and to notify all the theosophists

of the


—•— 215    MYERS  AND  SOLOVIOFF   —•—

fact, since his refusal to do so shows him beyond any doubt, not the victim of a

simple hallucination as she once thought, but an accomplice, of a dishonourable

conspiracy. The moment the Emperor hears of the news coupled with the

conspiracy—namely that he lives with his sister-in-law (a crime in Russia)

Soloviof will be lost—and I swore I would give out all the facts. Then he mixed

Baron M.’s name with his lies—and the Baron swore he would cut his nose off,

whenever he met him, for he has never told S. anything about me as Soloviof

avers, and I wrote to the Baron. So do not be anxious. I believe that my

soi-disant confession will and has done 1000 times more harm to the Society than if it is proven a lie and a conspiracy. My sister is cool and reasonable, and

will do the things with Dramard and under his guidance—quietly. What I want is

simply to show the depth of the whole conspiracy, the determination to ruin the

Society on the part of our enemies. Remember, Myers is now the bosom friend of Soloviof and his correspondent, and this will cut off his wings.

Our dear Duchess boasts a little. She is a dear, good, honest soul, but it is

not she who saved the Society but Dramard. However, let her think so, the dear

good soul. She is faithful and true. My love to Mrs. Sinnett, goodbye. I intend

leaving in a week or so.


                                                                     Yours ever






Letter No. XCV

A Postcard






                        5 Aout, 1886.

November, 1869? Well may be for all I know or remember. We did not land. What I know is, that it was in the year of the opening of the Canal, soon after, and when the Empress of France was there. Whether she had been there some month before or was then—I could not tell. But my remembrances hang on the fuss made about it on board, and constant conversations, and that either our steamer or one going with us was the third that crossed it. My aunt received letter 11 Nov. 1870 from the Master. I crossed if I remember in December. Went to Cyprus, then in April, I think, got blown up in Eumonia; went to Cairo from Alex. in October ‘71. Returned to Odessa May, ‘72. “18 moons” after receipt of M.’s letter by my aunt. Then, if she has put the right year it was a year, after first opening that I crossed.


                                                                      H. P. B.


—•— 216    THE LETTERS OF H. P. BLAVATSKY   —•—

Letter No. XCVI






                                  Aug. 18.


Do not be angry, do not call me adjectives but I must protest most emphatically

and FINALLY against the book being called Memoirs. Call it “Mme. Blavatsky” as suggested by L. C. H. and it will sell the better as people may think the work

pitches into me. As to Memoirs this cannot be. So nothing has happened, letters

have been received, “my inner voice” the one that never deceives me—has given

its decree the work must not and shall not be called Memoirs—unless you

insist—in which case I give my word of honour to protest publicly against the

title as soon as the book is out. I write the same to Redway; let him publish

the title at his risks and perils. Now my dear Mr. Sinnett, you know, how ready

I am to do anything you suggest and try to do my best to please you but this is

beyond what I can do, I told you of it before and you put me off with some

explanation I could not understand. Unless you strike off Memoirs—people will

and must call it a SHAM and they will be right. It is neither an autobiography

nor a biography, but simply stray facts collected and strung together. Much will

be wrong in it I daresay and give a false impression, whether for good or bad is

indifferent. It is not you, who put on the title page “edited by A. P. Sinnett,”

but me, who will be publicly and once more whipped for it by kind and merciful

readers and critics. I will not have it, for I had as much as I could bear in

this life and more than my share. I receive a letter in which I am reminded of

my pledge, a sacred promise made in 1864 never to have my Memoirs published so long as any of my family lives. I had forgotten it. I am glad I am reminded of

it and I will keep my pledge. Therefore please write immediately to Redway to

strike off the word and put simply “Mme. Blavatsky” otherwise I will have to

protest and it will be worse. You do not want to harm me do you? Well you will

most decidedly—and kill me for ever and ever if you do not do as I tell you. If

the word is taken out no one has any reason to object. If you leave it we will

be inundated with published questions. Why did you not put and explain the

Philadelphia “marriage incident” if it is Memoirs you wrote? Why did you not put this and the other every accursed gossip or distorted truth? I cannot submit to it and if you object, I will only take it as a great unkindness and

unfriendliness on your part. Do screen me, when it costs you so little. Do not

expose me to further dishonouring attacks “which are sure to follow, unless Mr.

Sinnett does what is right.”


—•— 217    THE MEMOIRS   —•—

Remember these prophetic words, and write without delay to Redway to corroborate what I write to him.

            My love and regards to Mrs. Sinnett.

                                                         Yours always truly so far,


      H. P. BLAVATSKY.

You ARE ADVISED to call it—“Some Incidents in the Life of Mme. Blavatsky”

collected from various sources—something like that.







                                    Aug 23.


I have asked once already please to remember, in my sweetest tones “give me the bread;” or, transliterated occultly Don’t put “Memoirs.” And to this I had a

plain refusal.

Therefore, to your complaint that the thing might have been left to your

“professional judgment of a literary man,” I can only say what one would say to

a physiologist, who would feel surprised at a man on whom he was operating and who declined to be operated upon, to hear him shout out “Please don’t!”. “You may be and certainly are an excellent physiologist and an operator; but as you can not feel or understand what I feel—you better stop before you kill me.”

Now the book coming out under the title of Memoirs would surely kill and finish


(1) My aunt Mme. Witte swore before the image of some St. Flapdoodle that she would curse me on her death-bed if I permitted any Memoirs to be published, so long as all my relatives are yet living; and

(2) Even this work with the Memoirs eliminated—will bring a new shower of

volcanic mud and ashes on my doomed head. This I KNOW and you will find it so. In some things I can neither be mistaken nor fail to see right. However I risk

it provided it is no Memoirs and I, personally, have nothing to do with it.

Mohini and Arthur Gebhard are here and stop with me studying “Bhagavad Gita” all the day. Von Bergens are both here—living in a room at some distant quarters, and boring the life out of me! Mohini declines to go to America where there is a terrible row and war between Coues and Mrs. Waters.

The “weeping” Chanoinesse, your Initiate, has lost the 1st Vol. of my

Theosophist, and now bombards me with letters each of which is underpaid and

costs me 50 cents—imploring me “at my feet” to forgive her—kissing my hands

which does not help her to be forgiven and bothering me with her gush and rot.



—•— 218    THE LETTERS OF H. P. BLAVATSKY   —•—

never said to Bergen anything of the kind about myself or Masters. Bergen has

confessed that he misunderstood him; and then accused Arthur of having told him about me the same!!

Mohini is just the same I find; only he is raised one step higher. And now he

will never speak openly about the Masters. He is very much against Bowaji, who

is creating mischief at a yard to every square inch.

Lane Fox wants to come and see me and (please keep it confidential) Mrs. ANNA KINGSFORD!! Wants to come and see me and asks me now at least to place her in communication with the Masters!!!!!!

I feel unable to do justice to my feelings! Love to Mrs. S.


            Yours truly,


                                H. P. B.









(1) I begin by the tail of your letter. The title fits like a glove: just that

which was wanted—No responsibility falling on me, but the whole burden on

relatives, friends and editors—may you be happy and prosperous all. I wash my


(2) The “curse” is the latest development. No need of pretending that which you

knew before the incident of the “curse.” The word memoir was always hateful to

me. I told you so, and several letters from friends (your friends also) went

dead against it—the last Arthur and Mohini! Still I would have put up with it,

but the aunt’s letter settled all and was the straw that broke etc. Now

requiescat in pace.

(3) I thought I had written a polite and correct letter to Redway. I showed it

before I wrote it (or copied it). I had put “Dear Sir” and was told that he

would feel surprised since he did not know me personally at such a familiarity,

so I changed to “Sir” simply. I regard him as a gentleman and everyone from

Olcott down to Bergen (and yourself recently) spoke to me of him as one who was a gentleman. So, what did I write to him that should make you feel as if I had any intention of treating him as a “tailor,” or a “shoemaker”!!? I am not

Olcott, and would not be more impolite with a tailor than with a Lord or a Royal

Prince. Not in my nature. If it is not one of your “refined society” fancies and

Redway has misunderstood the spirit of my letter, then I beg of you seriously to

make his mind easy. Offer him my sincere excuses and plead my ignorance of your flap-doodle English conventionalities. Tell him I am perfectly innocent of



—•— 219    ANNA  KINGSFORD   —•—

Society polish—and glad I am, being an unvarnished Russian savage all over.

Meanwhile yours affect. and sincerely (as a Russian who calls a sow a sow, and

not as an Englishman who will say beaming three yards of horizontal smiles “Oh,

how’d you do? So delighted to see you!”—thinking all the time—“I wish the devil would take you”)


                                                       H. B. BLAVATSKY.

P.S. Some day you will learn to know the difference between my rude unpolished truth, and the refined lies and HYPOCRISY of several of your pretended best friends. But you are too young now. Mad. Gebhard cried for help, and I answered.

She is now here with me, the dear good creature; and so changed as though she

had been ill for a month and on her death bed. Bad doings in Platzhoffstrasse.

But I will protect her and try to cure her, if I had to give up the ghost

myself. Keep this to yourselves.


                            Yours again,


                                           H. P. B.

Letter No. XCIX


It is refreshing to remark how one is understood and appreciated even by one’s

best friends in this world of joy and bliss, for ever. My dearest friend how can

you believe me such an infernal fool as to fall victim to Mrs. K. and Maitland’s

snares! Do you suppose seriously that had you not even put “private and

confidential” at the top of your letter I would have shown it or any other

letter from yourself or Mr. S. to her or her alter ego? This is allowing

suspicion of my being an incurable idiot going really too far. She or he my

“friends”! Two months ago I received a long letter from her thanking me for some kind expressions about her to the Duchess—of which I did not remember a traitor word; and asking me permission to come in October and see me on her way to Paris, when, perhaps, I may be allowed to put her in communication with “one of the Masters.” To this I replied that I would be “most happy to see her”—did not notice her reference to the Masters, not with a single comma, and hoped having so replied that she would go to Paris via another road. But four or five days ago I was startled from my “cycles” and Kalpas by Louisa bringing in two cards.

Of course there were kisses, and soft words from Maitland etc. Of course I

offered them two rooms upstairs and they came, and—of course I have not opened my mouth about the Master to her, with reference to herself and her desire; for it was the Countess who did it for me, and in such a way that no mention of the Masters or the slightest allusion to Them was


—•— 220    THE LETTERS OF H. P. BLAVATSKY   —•—

ever made by her to me. She was sick the very first 24 hours and had a trance

chlorophormised, then became all right, Maitland took me into his confidence

with all kind of weird experiences of his own and I listened and agreed to all

he said. To her great praise of Mohini I gave her his Manifesto to read to show

how devoted he was to the Society and how grateful to Olcott—but she never saw my answer. We did not speak about reforms, nor did she suggest any, except the flapdoodle I wrote you about. The idea about the groups is MINE and the Countess thinks it is the best, and we said casually a few words about it, but had no councils, no earnest conversations about it. I never remained two minutes alone with her, not even one second. The Countess was always there. I gave them all the comforts I could but would as soon open my heart to them as kiss on both checks Myers or Hodgson. If she corresponds with Babajee—let her do so! she must have time to lose. But she told [me] she thought him a fool and crazy, and that every time she saw him she could not help feeling as though she expected every moment to see him “running up the curtain”—the most graphic thing I heard for a long time. After remaining three days with us, they departed, and we parted seemingly enchanted with each other’s fuller acquaintance. That’s all.

Of course I do not mean Olcott to issue that Eulogy in prose of him by myself,

but I do want him and Council to see Mohini’s MSS. for this will unmask him

before them. I love Mohini and cannot help it; but I blame him and want to

paralyse his conceit and make it harmless with those who may be too inclined to

see in him a MAHATMA en herbes. So please send back his MSS. to me, for I want the autograph. Now you may print both in the way you like and do the best you can out of the two. But I want Olcott to see that while he snubs me and swears the Society will never more dangle after my tail-skirts—that I defend him. Just as I was writing it there come letters from India to show that they all believed I abused the “Founder” and wanted to set up another Society, and Olcott wrote he “would fight me to death” if I did. O Truth and Justice! Well, print and publish it then and send me back the MSS.


                Yours ever truly and sincere,


                                                        H. P. BLAVATSKY.


Sep. 21.


May be your intention and meaning was as you say. But there’s Mme. G.d. who was the first to read it, to “feel shocked” as she said for this unnecessary slap on the face to the Hindu



nation whose philosophy is ours—and who understood your words as I have. And in India they will be understood the same. I have to learn yet that “the first of a series of subraces of which the present Europ. is the 7th—“, means that those first races are lower thus than the last. In such case the Dhyan-Chohans from whom the first R. Race emanated are still lower as a race than we are, or rather yet lower than the 4th R. Race of Atlantean sorcerers was. That’s a new way of looking at things. However, I have to talk of more serious things for the


Mme. G. is gone; I am alone, and I have profited by my isolation to think over a

good deal. You are mistaken if you think me so short sighted as to have failed

remarking that Mohini is drifting away with every day more from the original

programme and doctrine—I know it. Nevertheless, as he is a real, genuine

theosophist in his heart and aspirations, he must be left alone, provided he

does not, in drifting away, pull to pieces the original Society. And this he

would surely do, were you to put in practice what you contemplate. Such is the

opinion of the Masters, for I saw Them and talked to and with Them, the whole

evening and night yesterday. That which you have to do, if you would be active

and work for the original Masters’ Society, would be as follows. Explain to

Olcott matters and claim from him and Council, that which you of the L.L.

already virtually have: complete autonomy for the European Branches, as many, as there are groups of the same way of thinking. Theosophy was founded as a nucleus for Univ. Brotherhood. So was Christy. The latter was a complete failure and is a sham, only because the R. Latin Church claims infallibility, absolute authority, and will convert by fair or foul means the two other Churches to her way of thinking. So do the other two but in a weaker degree. Now Christianity is the same Theosophy, only in masquerade dresses, this cycle of ours being the carnival period of the greater cycle, that of our sub-race. Don’t let us do as the Christians do. Our Society was established to bring together people as searchers after truth, independent thinkers, one having no right to force his

opinion on the other: or meddle in his religious views. Therefore we cannot

force Mohini and his party to follow “Olcott Blavatsky’s” programme; or as a

dissenter from it, to drive him out of the Society, since he is a real

theosophist in one of the aspects of divine Wisdom “theo-sophia.” Now Babaji is quite another thing. He is a liar, a traitor, a selfish ambitious wretch, who

first sold us—Olcott and myself, and is now selling his ex-Masters. Against him

every true theosophist ought to rise; and those who do not are certainly

dangerous and cannot remain in your Society, or any of those who remain true to Master and the original programme. This is Olcott’s business


—•— 222    THE LETTERS OF H. P. BLAVATSKY   —•—

to expel him from the Society, and you may tell him that if he does not, then

Babaji will ruin every Branch he approaches. What you have to do if you take OUR advice is this, leaving the management of details to your own sagacity. Call a Council meeting, private or public (the former, at first) and explain to them,

that Mr. Babaji is to your best knowledge a liar, and a very malicious and

disreputable one. Tell them he was a Chela and has failed. Was sent, to you (you

have his letter), he, in all appearance, and told you so and so, and now denies

it; says (ask Bergen to write to you all he said, and Arthur) -- that it was not

he but a dugpa, semblance of himself, a sorcerer’s delusion etc. etc. And yet,

he insists he is still the chela of Mahatma K. H., who is a Mahatma and

therefore cannot correspond with or interfere with any one—an impersonal shadow he makes of him, in fact—that all that he said, did, and about his Master and Masters—for four years and more was his Karma that made him labour under a delusion, illusion and what not. Now you have but to demand an explanation from him, and before a Council; to force him to explain things and show that it is not he who is lying but I—when I say that he, the present Babaji, has never seen the Master 10,000 miles away or approached him or ever been to Tibet, as he insists. I bet you he will decline an explanation and either go away from London or leave the Society. Till now no one put him on the stand, and he has all the trumps for him. But insist as the President of the L.L. Society and you have a right to—that the situation should be cleared that either he or I, would be justified and—you will see the fun. Now if you do not do something of the sort you will have the Karma of allowing the L.L. to be ruined by that little dugpa. I tell you he is 1000 times more dangerous than Mohini and is a tool in the hands of our enemies. And do not lose time.

Then, when you have cleared the coast of that element—propose a reform. A group or branch, however small, cannot be a theosophical Society—unless all the members in it are magnetically bound to each other, by the same way of thinking at least in some one direction; therefore, as you will never agree with Mohini or he with you, propose two distinct Branches; I will be with yours and, if you succeed, the Master will begin writing again which He will not do not even

through me, so long as the Society is instead of a Brotherhood a political

Bulgaria. I have sent Vol. I of the S.D. to Adyar and am now on Vol. II—the

Archaic. This alone with the new information in it will be more than you will be

able to digest in 25 years with the explanations promised—if you succeed in

forming a Society of your own, faithful to the original programme and doctrine

and the Masters, or their teaching.

These are the only hints I am permitted to give. Action can


—•— 223    THE T. S.  AND  MASTER’  PROTECTION   —•—

save the Society; inaction on your part—will kill it; as showing animosity to

Mohini and his group would. Consult with them in a friendly way. Let them form

their own Branch within or outside the T.S. If they do the former, all right and

good. If they do the latter and outside the Masters and their protection they

will only prove that it was personal ambition and love of selfish ideas that

made them drift away. It will perhaps be better. Answer this.


                                                                     Yours ever,



H. P. B.


Oct. 6, 1886.


I forward Mohini’s Manifesto which you please read carefully, if you have not

before. I trust it to your care for a few days, begging you to send it back to

me intact as I have to send it to Olcott and Council. It cannot and will not

remain unnoticed. He addresses it “to all theosophists interested in the

progress of true theosophy” and it will be circulated all over America whether

printed or not. It cannot be left unanswered. If you have changed your mind and

will not answer it—as you wanted to—then I must send it to Adyar where it will

be made use of, and my Reply the same. So as your idea of recasting it is good

and you may read it in a new form to your Society or do with it whatever you

like—I must beg you to send it me (my MSS) intact also, and as it is; for I have

neither time nor desire to copy it and am ordered to forward both the Manifesto

and my Reply to Adyar and thence to America.

Of course you can do as you like. Only there are two ways left open before us,

now that Mohini has pronounced himself; either an amicable separation into

groups, each according to its harmonious spirit, or—a thundering separation and

collapse of the “L.L. of T.S.” The first may be effected by you, and quietly

after you have talked it over with Mohini and Miss A.; the other will burst upon

you as a thunder-clap, for they are preparing for it. The minds of our best

members are poisoned by insinuations and metaphysical and cosmistical

assumptions. Even Bm. Keightley has sailed off on the Yogi line. Neither

Astrology nor Mesmerism will save it. What those fanatics want is the dark

spirit of fanaticism, engrossed in which, they have lost sight of the fact that

Mohini has quietly withdrawn from under their noses their living Teachers and

ideals and substituted for them himself—instead.

I do not care for it personally. The days of heart-aching, and struggle and

fight are over for me personally. I have done my duty, as ordered, and prefer

remaining with Mohini on diplomatic


—•— 224    THE LETTERS OF H. P. BLAVATSKY   —•—

friendly terms (an armed peace like the rest of Europe), than in open war. Much

of what he says is true, but unless people are MADE to see the revers de la

medaille of his “Saintship”—and his black ingratitude and cold heartedness to

Olcott and all—the L.L. will be lost in a fog of Maya created by the young

gentleman. He has psychologised them all and all see as he wants them to. You

remain indifferent? Very well; so am I. Mrs. K. and Maitland both tell me that

the only means of saving the L.L. is to break it into groups or—best of all for

me to come to London and proclaim myself President of a group of Occultists!

They take me for a Battenberg, or a Stamboulof of Bulgaria—verily. Well it

remains for me to wash my hands of the whole matter and ask you again to send me back both MSS—whether you recast mine or not. L’un n’empeche pas l’autre. Do so, and send it me to read and see. My love to Mrs. S.


                        Yours theosophically,


                                                         H. P. B.





Thanks for Wilson. But I will send you £2 for the three or four other volumes,

from Chapter VI Book IV to Book VI ending with Ch. VIII. You have sent me only 3 volumes in which I find Book IV ending with Ch. V.

Thanks for all compliments and Mr. Crookes’ chemical speculations. He is a dear man who has all my respect, admiration and sympathy. I am proud of him even though he may be less proud of me. I have received your parcel by book post just before dinner and now it is 5, so I could not even glance at it let alone read it. But Mrs. Countess has and says she understands nothing. Nor will I of

course; we are ignorant fools she and I and if you have to wait till I evolve

into my higher self to read that stupendously scientific speech to understand

it, then you will have time to cut new teeth.

Yet, I had brains enough to understand what you meant in your letter; and I say

right away: Mr. Crookes, Sir, preaches and teaches a very old occult Doctrine. I

will of course lay his work and new discovery before the Master and Mah. K. H.

and will let you have Their opinions. Meanwhile I am impressed to send you a few pages that I have unhooked from my Book I, Archaic Period the beginning of which you have seen and beg you to read them carefully. Now if you do not find in it your prelix or his—whatever its name—then I am a Battenberg. This was written at Villa Nova when you left and the Countess has copied it all long ago. Only for



mercy’s sake do not lose those 8 pages or you will ruin me in time lost and

other things. If you find it answers please show to Mr. Crookes; if not—answer

me I am a fool as usual, and then send back both those 8 pages and Mohini’s

Memoir. I must send it to Adyar to Olcott. The Countess wants to know whether you received her MSS on phenomena—whatever they are.

My love to Mrs. Sinnett, unless she too regards me as a very old flapdoodle.


                      Yours in humility and bereavement,


                                                          H. P. VON BLAVATSKY.





I doubt whether the news I have to give you will be found satisfactory by

yourself or Mr. Crookes. I have heard from Master and—Masters. It appears (as I have thought from the first) that he is on the orthodox occult path, in his

general method. “No one went nearer than he did to the laya region” I am told.

The laya is the Nirvana of all organic (we have no inorganic) Substance, the

zero point or “neutral centre” where all differentiation ceases. But when I

asked for a few lines written in a language that I could not write, using

scientific (chemical?) terms and symbols to show Mr. Crookes that the Masters

were (a) in earnest and (b) that they knew what Mr. Crookes was talking about

with his Greek letters and figures and H.’s & N.’s & N.C.’s—Master told me very coolly that He would be very sorry to be showing his ignorance!! He knew nothing of modern chemical terms and Mr. Crookes knew nothing of Alchemical jargon. He looked into the aura -- (much good this will do Mr. Crookes!) and found in the said “pamphlet aura” only two deflections, and one small point, half of one—which showed error. I asked Him to point it out and he laughed, and I saw no more of Them.

Well today Dj. Khool put in an appearance and was in a hurry and would not wait and so I had to send Louisa away—with my legs half rubbed because she looked at me listening—as though I were crazy. Then he told me that Master sent in a word for you, and me to tell you: “Sinnett has evidently forgotten what he had read in the Comm. on the 7 Stanzas (Book II Archaic period). Otherwise he would have known that out of what is plainly stated there, seven such pamphlets (as about protyle) could be written by Mr. Crookes if he only knew it. No such scientific orthodox terms used in the S.D. but all that can be given out in this century is there and about chemistry and physics more than


—•— 226    THE LETTERS OF H. P. BLAVATSKY   —•—

anything else. If Mr. Sinnett is willing to read those portions to Mr.

Crookes—or Mr. Crookes wants to read them himself—send the MSS. to them by all means. (Thanks) . . . Anything that will appear hazy, incomprehensible or too grotesque I (Master) am willing to explain and even to be corrected if I fail to do so.”

On my kicking against the idea of sending you the MSS. which I want all the time for reference -- (then, Lord! Mr. Crookes to see and laugh at it!!!) -- Dj.

Khool said that if I had any regard for yourself and Mr. Crookes I better do so,

or else never ask Master to help anyone again. And then he added that one of

Master’s Chums (he learnt the word from Olcott) a Syrian, upon hearing of your

letter to me about protyle (that I had sent on to Them) and your proposition,

had very seriously remarked that something ought to be done for Mr. Crookes; and Master had agreed with him; only that He laughed (Mah. K. H.) at me, advising Master to do that something, for otherwise I would be asking and bothering Them next to baptise one of the London Theosophists’ children.

Thus it is I who receives the kick. Never mind. Well, D. Kh. said before parting

company that I better write and tell you all; that there was a chance for me

that either you, or Mr. Crookes would refuse to read over that which you had

already read, and Mr. C. something that he is sure to find stupid, unless he

reads the Comm. on Stanza VI with great attention. Well I am ready to do my

duty. But I do hope Mr. Crookes will refuse.

It is true that ever since you left, Master has made me add some thing daily to

the old MSS. so that much of it is new and much more that I do not understand

myself. So that with God’s help you may find in it something to attract the

attention of even such an eminent man as Mr. Crookes.

I never thought he was so learned—till I heard Masters’ opinions about him and

his aura. Master says, there is no one higher than him in chemistry in England,

nor elsewhere except Butlerof who is dead. But then Butlerof spoiled his brains

by Spiritualism and took it all for God’s grace, and became stupid at the end.

Well, that’s all.


                 Yours—a victim always,


                                                        H. P. B.







                    January 10th, 1887.


You want to know what I am doing? Atoning for my sins of having sent to you my Archaic Doct. before it was ready. Rewriting it, adding to it, posting and

reposting, scratching out



and replacing with notes from my AUTHORITIES. I was told to send you the MS.—but not told when. The Countess who is always on the look out for practical things, wanting to profit through Hamilton going back to London—made me send with him the MS. Two days after I was asked for it, and when I said it had gone was answered “so much the worse for you”—thanks. It appears that in its crude state it failed to make Mr. Crookes faint with rapture and he must have pronounced it a full blown flapdoodle. At least I augur it so and surmise, considering the chemical changes produced in it, in which neither before nor now do I understand one rap. Nor do I care.

The year 1887 and you 47? Well this is good. There are two roads for you, I see, and your luck and unluck depend on the one you will select. We all have quite a cargo of bad Karma around us, so we need not complain. But you have your health, something I will never have—and that’s a blessing for you.

You are wrong in attributing to my neglect the review of your “United.” It is

there two-thirds done ever since you went away but I wanted to do it well, or

leave it alone. Two pages were dictated to me—the rest left to my own brilliant

pen. Hence it clashes like a star with a rush-light. I am on it again however

and this time will finish it. Ah, my poor Boss, you are young, VERY VERY young in matters occult; and very apt to judge everything and everyone on the wrong rub, according to your own worldly notions. That’s the trouble. Judge me as much as you like; only do not judge others, those one thousand times greater than I ever will be in ten Manwantaras, from the same standpoint; for the year 1887 would then be worse than the dear departed one, 1886. Fawcett is coming to see me on the 21st. He will be the first human creature I will talk to since the Countess is gone; for even my doctor is sick and I never saw him but once this month. For three weeks I am practising the Pythagorean “silence-vow” and see only astrals from morning till night.

You know, that young Fawcett is my great friend now. A few experiments having succeeded he sees in me a “Magician”! Only because I saw what he thought one or two nights, and described it to him. Well! I hope his enthusiasm will not evaporate or that of other ex-disciples of mine. A propos. The Russian papers are again full of me. It appears that “my hand” saved from a death peril a

gentleman while he was occupied with abusing me and calling all my writings

LIES. It is called “The Mysterious Hand”—Madame Blavatsky’s slender materialised form was seen and recognised, the hand likewise, the voice ditto. My aunt is in a funk and a religious tremor on this occasion. Writes to me to enquire whether it is I, or the Chozain (Master) who did it. All


—•— 228    THE LETTERS OF H. P. BLAVATSKY   —•—

mystic Petersburg in a fever; and the Holy Synode deliberating whether they

should not send me to Ostend some holy water. A Tibetan who came back with the Prjivolsky expedition (or after it) -- “a plant doctor” they call him as he

produces mysterious cures with simples, told Solovioff and others it appears,

that they were all fools and the S.P.R. asses and imbeciles, since all educated

Tibet and China know of the existence of the “Brotherhood in the Snowy Range,” I am accused of having invented; and that he, himself, knows several “Masters” personally. And when asked by General Lvoff what he knew about the London Psychic R. Society since he had never been in Europe before, he laughed and told the General “looking him straight between the eyebrows” that there was not a book of any importance pro or contra Tibet and its wise men, that remained unknown in Tchigadze. When the General “much struck,” asked him if that Brotherhood would not help Russia against England—the “Doctor” laughed again. He said England or Russia were all one for the “Wise Men;” they left both to their respective Karma (which word General Lvoff mistook for Karpa “a carp”!) But that “the English seemed to help theirs (Karma) as if they did it on purpose for their own ruin; as they did in politics entirely only that which was fatal to them now.” And then follows a whole para. the summary of which is that which Master wrote to another General in Petersburg and what I told you when you were here.

My dear Mr. Sinnett, I speak seriously to you, since you are not one of those

madmen who ever mistook me for a Russian spy. You are as blind in your devotion to and admiration of your conservative politics as a husband with a beloved wife who makes him love. You do not see its faults, Masters do; and though they do not care one pin for you English more than for Russia, Turkey or Bulgaria, They care for the T.S. in India. And if you go on (your Salisbury, the old idiot, I mean) in the way he does and plug up Bulgaria before Russia’s nose, she will play you a nasty trick I tell you in India and through Afghanistan. I know what you do not know through the Masters. And if they do not understand according to your opinion much in politics, then perhaps you will allow a British officer in India to know something. And this is what he writes to me. I quote . . . “I cannot understand this senseless rabies on the part of the English press against Russia! Surely she has as much right to interfere on behalf of Bulgaria as we have in Egypt. It’s so foolish too; for if we go to war, which God forfend (?), we shall be utterly crushed. If we cannot subdue Burma, how can we expect to be victorious over Russia? (This is private and confidential. H. P. B.)And it is a fact. And if you are crushed in India then the T.S.


—•— 229    THE LETTERS OF H. P. BLAVATSKY   —•—

will be crushed for ever and ever. Amen. I hope I may die before I am placed in

such a despairing condition as to have to wish evil to my own country and blood, against those who hate and have ruined me in this life for ever, only because the T.S. is in Madras and our best Theosophists Hindu, under the rule of those who have and are so cruelly wronging me. Ah, dear Boss of my heart. Were it not for the Society and Masters to whom I am daily sacrificing my life-blood and honour, were it not for a few like you among the English, whom I have learned to love as my own flesh and bone (metaphorically for my flesh and blood I hate) -- were it not for all this how royally I would have hated you English! Indeed, the behaviour and policy of your present Cabinet is disgraceful, contemptible,

Judas-like, and foolish, at the same time, gloriously!

Churchill alone is acting like a man of sense and surprises me. I see he is no

fool, and has a fair nose. His leaving your Salisbury in the lurch has perhaps

saved England from a sudden pouncing of Russia upon you and with allies, my

dear—such allies that your diplomats have never dreamt of—and not your rotten

Turkey either. Take care, if you can help to take care in writing, do so, for

the sake of your own country, if you cannot for the sake of the T.S. Meanwhile

here I am: called back to India and cannot go.

I wanted to answer all your questions but your letter is mislaid somewhere—can’t lay my hand on it. Well this will do. We are en train to buy a “convent” for

Theosophists to live in cheap. It is Hartmann’s idea.

Many kind “loves” to dear Mrs. Sinnett.

H. P. B.



. . . . . . . . . . her departed Jesus. Unless you ferret out for your own

private amusement a new Leonard, or Crookes runs away with Mrs. Golindo and her

wig, I do not smell any new rat in the shape of scandal ahead. Quite the

contrary. For, above the black stormy clouds of your dirty English political

life—the great red harlot and Beast, with the Pope and Bismarck dancing the

lanciers and Salisbury making his grand rond around them, I perceive a bright

blue opening, a canopy of light over your own theosophical head. This is no

inspiration, but written in the Bookof Destiny now open before me, and in which, notwithstanding young Fawcett upsetting books and furniture behind me, I see quite clear. Do nottake this as a joke, for it is serious, I have just finished

reading your “Blue Book” in the Pall Mall

I  The first part of this letter is missing.


—•— 230    THE LETTERS OF H. P. BLAVATSKY   —•—

Gazette and I am full of it—fuller than I would be had I eaten at my dinner

three pounds of lobster and green venomous mushrooms. But you—I can’t help

loving you. Only—what, in the name of mischief, have you been writing to Coues.

Some great mischief from that letter in the U.S.A. Oh Lord, Lord—I wish my

enemies would each write a book! which, according to Job, who for all he forgot to be born in your “superior” race and was but a dirty unwashed Arab spoke wisdom nevertheless—would be my best revenge. Now what have you been writing to Coues? Please ask Mrs. Sinnett to be kind enough to write to me a few lines; only a few, her real genuine honest opinion upon “She.” And when she does I will answer and let her know my opinion.

Please pardon my rhapsody, but I am full of politics, of the coming European

Pralaya and that of your L.L. unless you shake off that lethargy of yours.

Meanwhile and notwithstanding I am,

                                                                      Yours ever



            H. P. B.

Glad you have managed the “Buddha and Boar.” I wish you would more. I am on the 4th Race. I have done with the Hermaphrodite Third Race. Mr. Mohini preaches the Visishta Advaitism and Judge writes (this confidentially) that he Mohini is trying to loot the T.S. He tried to pervert Judge but found a hard shell, too hard for him, for Judge—KNOWS. By the bye, have you sent him my letter from Bouton and mine to Judge? You never said anything about that.



Private and Confidential

. . . . . It would be well perhaps, if the Jesuits contented themselves with

making dupes of Freemasons and opposing the Theosophists and Occultists using for it the Protestant clergy as “cat’s paw.” But their plottings have a much

wider scope, and embrace a minuteness of detail and care of which the world in

general has no idea. Everything is done by them to bring the mass of mankind

again to the state of passive ignorance which they well know is the only one

which can help them to the consummation of their purpose of Universal Despotism.

An old page refused for insertion in the History of England in the XIXth

century, because of the blindness of its statesmen, will be added to it—when too

late—in the XXth century.

The greatest statesman in Europe, the Prince Bismarck, is the



—•— 231    THE  ETHICS  OF  JESUITRY   —•—

only one to know accurately all their secret plottings through his own private

adept of the Schwarzwald. He knows it has ever been the aim of the Jesuit

Priestcraft to stir up disaffection and rebellion in all countries to the

advancement of its own interests. Hence, the apparent friendship with the Pope.

Watch the “honest broker’s” manoeuvres and learn to see clear. That greatest and most farseeing of men in addressing the German Parliament on the 5th of Dec. 1874, stated that in a conversation which passed between the Wurtemburg Envoy and the Nuncio, the latter insolently and arrogantly exclaimed: “The Roman Church had to look to revolution as the sole means of securing her rightful position” (Times, Dec. 7, 1874). After this cynically candid avowal, one may reasonably look all thro’ Europe and elsewhere, for attempts at revolution in

the forms of insurrections and excitement of popular passions, under the

auspices of and by the secret aid of the Jesuits. Accordingly, to turn to the

British Empire for an example: Old England is dying and her moments are counted.

The Times of the 11th of August 1885 stated that”nearly all the (R.C.) Prelates

had given their adhesion to the National League.” The Times of the following 9th

Sept. reported that “the organisation of crime and outrage in Ireland was

proceeding with more rapid strides under the auspices of the National League and with the benediction of the spiritual guides of the people.”

In former times, at least, no country has better and more successfully withstood

the encroachments and treacherous designs of Popery than England. Consequently, there is no country the Jesuits would so much like to dismember and destroy. After the above avowals, we may reasonably conclude that the whole Fenian conspiracy and all its social workings have been organised and indirectly advised and counselled by the Jesuits. That it was so, is vouchsafed by those who follow them closely.

In days of old, England has had Statesmen, such as Pitt and Castlereagh, who

were true to their country and easily counterplotted and put down the Jesuit

conspiracies in Ireland. The Jesuits finding this, have been ever since,

according to their usual worldly craft and patience, devising how to meet the

staunchness of English Statesmen. They have openly avowed they will put an end, at any rate, a stop to the wheels of the English political machine by making

converts of her chief men. All the world knows they have secured a few of the

richest, noblemen and others. For many years there has been a report in Roman

Catholic countries, that W. E. Gladstone was privately received into the R. C.

Church by the Pope himself. (See “The Irish Church, her Assailers and Defenders by a British Resident in Spain” Simpkin & Marshall,


—•— 232    THE LETTERS OF H. P. BLAVATSKY   —•—

1868.) No one cares to enter upon the question of the truth or not of this

statement. We would not venture to harm any one. We know that W. E. Gladstone is the author of “Vaticanism,” which to us, only serves to show his familiarity with Popery. We are concerned with the latter only so far as it not only obstructs the way to Theosophy and Occultism but threatens to throttle both. Newman and other perverts to Popery began by assailing the Church of which they not long after became members. What we do assert is that if W. E. G. were a real Jesuit, he could not have played into their hands better or more effectually than he has done. The appointment of Earl Ripon, who was not only a Roman Catholic, but notorious as a man of mean abilities, to the Governor Generalship of India, gave the Jesuits an excellent opportunity; and accordingly, the Jesuit Father Ker was always at his elbow in Government House, Calcutta, and was virtually the Viceroy of India. This Jesuit Father was the real author of “The Ilbert Bill” which, had it passed, would have been more disastrous for England than the Indian Mutiny, and for the Hindus—worse still. Of course, as it stood, it was framed to damage English Rule in India. It failed, owing to something the English know nothing about yet, but the Jesuits who play for large stakes and are used to failures—do; and very soon they will try something else. The intended “Kilmanham Treaty” showed a strange hankering to seize any opportunity to make such a concession to Popish agitators as heretofore has been the most remote from all possibility by patriotic English Statesmen. If we omit any of the occasions in which W. E. G. has sought to injure his country it is not for want of materials. The gap may be filled any day.

The Jesuits have of late years candidly avowed that they hoped to succeed by

enlisting ignorant democracies on their side. Accordingly, in 1885 W. E. G.

plays the game of pandering to democracies, by giving the suffrage to 2,000,000

of farm-labourers. Any one familiar with the English village labourer knows that

he so little understands or values his vote that a pint of beer would probably

buy it at any time; but that if you promise any impracticable thing which he

would much covet, you may make sure of a majority of votes for any party

whatever. Having achieved this -- (of course quite accidental) imitation of

Jesuit policy, W. E. G. precipitates his own temporary retirement from office,

in order to get, as he calculated, an overwhelming majority from the votes of

the newly emancipated labourers at a General Election, and then come in again


and carry whatever measures he pleased. He is disappointed of the overwhelming majority—slight mistakes were made—but he still thinks he can perhaps, contrive to carry a dashing scheme for handing Ireland over so much further into the hands


—•— 233    THE WILL  OF  THE  JESUITS   —•—

of the unscrupulous agitators, so that the next agitation will complete the

severance and dismember the British Empire—which has long been the darling

scheme of the Jesuits. If W. E. G. be not a Jesuit, we think he ought to be. His

renewed advent to power was speedily followed by an insurrectionary meeting in

Trafalgar Square, at which revolutionary speeches were made, and some of the

best parts of London for 2 hours pillaged by men to whom W. E. G. would, no

doubt, rejoice to give the suffrage. All this you know, as you must also know

that since then another seditious meeting has been held, at which the chief

speaker declared that by Heaven, he would himself, if he could, cut the throats

of a million and a quarter of people who possessed, as he thought, too much of

this world’s goods. He was vociferously applauded by his hearers.

The Jesuits have already been shown avowing their intention to excite

revolutions to get what they think their rights. Now here are public speakers in

England, inciting to revolution. Ought you not then to come to the conclusion

that these are Jesuit emissaries? These particulars are given that not only

Occultists, but also Nations, Communities and individuals may be aware and

forewarned against what we have no hesitation in saying are the enemies of the

human race. It is generally known that the College of Jesuits is at Rome. It is

not so well known that virtually, for some years, their Head Quarters are in


London and were so even before they were expelled from Republican France. They then flocked to England in greater numbers and were allowed to come, the English showing their usual apathy.

Students of Occultism should know that while the Jesuits have by their devices,

contrived to make the world in general, and Englishmen in particular, think

there is no such thing as Magic and laugh at Black Magic, these astute and wily

schemers themselves hold magnetic circles and form magnetic chains by the

concentration of their collective WILL, when they have any special object to

effect, or any particular and important person to influence. Again, they use

their riches lavishly also to help them in any project. Their wealth is

enormous. When recently expelled from France they brought so much money with them, some part of which they bought into the English Funds as immediately to raise them to par, which the Daily Telegraph pointed out at the time. The time may come, when their wealth will be violently taken from them for the poor, and they themselves mercilessly left to be destroyed amidst the general execrations of all Nations and peoples. There is a Nemesis called KARMA, tho’ often it allows evil-doers to go on successfully for centuries. Meanwhile, who has ears—“let him hear.”


—•— 234    THE LETTERS OF H. P. BLAVATSKY   —•—



The Countess is a great “imaginer” and phantasist. A few days or a fortnight

ago, she asked me whether I would not like to go for a week to London with her.

I said no; then she returned to the charge. I said I would think; finally she

asked again yesterday, I told her decidedly that I had neither time, wish, nor

money to travel for the “Roi de Prusse.” I never knew she wrote to you about

this. Of course I will have to go to London and am decided, but in two or three

months, when I have matter enough ready and after I find what I need in London

in the shape of a flat not higher than 1st floor if I can’t get it ground floor.

I will either have to hire the furniture or buy and pay it by monthly

instalments. I need two rooms for myself and a spare bedroom and kitchen. I have Louisa’s husband, a Dane, coming to live with her without wages and promising to do what he can in the house, since she has to support him he being very delicate—simply for board and lodging. Therefore, thanking you dear, for your kind invitation—that plan is not to be thought of. I am too disagreeable a

visitor, to impose myself on my friends for more than a couple of days. If you

can help me to find a flat at Kensington (old house preferable) and cheap—I

would be most thankful. You know my means; I cannot pay more for rent monthly than between 5 and 7£. I could hardly find two furnished rooms for this price a week—therefore I must have a flat.

Now about Mohini. Do not please prevent me doing my duty. I was told to do so, and do it I must under one shape or another. The question is not whether he read this particular paper to one or 20 fellows; but that it expresses the opinion of a group of malcontents such as Arthur, Hartmann and Mohini who excite themselves mutually and are ever talking about the “reforms” and the untheosoph. proceedings at Adyar, to every one who comes in their way. Please read the last number of Path. “What is the Theos. Society” by Hartmann. It is the repetition of half what is found in Mohini’s paper. I had asked Mohini to put all he said on paper. But he made it in pamphlet form and evidently intended for

publication; and as he sent it to you to be read—and Mr. Sinnett expressed

indignation, I was ordered to answer and publish my answer. Now you have changed your ideas? I can’t help it—for I have not changed mine. No use bringing Mohini’s or Arthur’s or even Hartmann’s name; but the chief and all their grievances stated in print and MSS. and spread orally among theosophists—must be answered by me, as I have. If you cannot do this and Mr. S. will not, then please return to me both MSS.


—•— 235    “THOSE ACCURSED  MEMOIRS”   —•—

(Mohini’s and mine) and I will see to arrange blending the two and to publish

them myself. I repeat to you I must do my duty if others will not. I see the

results of neglecting this and thus warning off future danger, through the eyes

of Master—you, do not choose to see them only because that danger does not seem immediate. Do as you like—but do not seek to prevent me to do what is my SACRED DUTY. Please send the MSS. back.

What about the 8 pages from S.D. sent by me to Mr. Sinnett. Surely he has read

them and either has found therein the spirit of Mr. Crookes’ protyle or has not.

In either case do let him forward them to me back. Tell him please I fail to

understand his allusion to my sarcasms, I never indulged in any. Meanwhile



       Yours devotedly and sincerely,


                                       H. P. BLAVATSKY.

The Duchess has finally ruined herself by coming out with a French

Theosophist—Wants me to write for it!! Wish she may get it.





There seems to be a fatality attached to all you do in the best and most

friendly intentions—for me. And I knew it from the first. There’s fruits No. I

of the “Incidents!” Yesterday I received from my sister three columns cut out of

the Novoye Vremya about those accursed Memoirs, a review of your book by

Moltchenoff, the London Correspondent of that paper. Prominent among other chaff is the sentence in my letter you framed yourself (for the Times that would not have it) and published in the pamphlet, that “bad as the Anglo-Indian Govt. was the Russian would be a 1000 times worse.” Against its appearance in the

pamphlet, I did not protest. No one read it except theosophists; but its

publication in the “Incidents” is a public slap on the face of Russia, of all

Russian patriots—of which my sister and nieces are foremost. She is indignant

and ready to repudiate me. She says she read the proofs and never saw that—I

suppose not since you added it later on!

Well any how, it is my fault, the fault of my cowardice before the cowardly art

of Hodgson & Co. and of his accusation. If I have left or made to leave his

attack on the phenomena unnoticed I ought to have left this beastly, vile lie

and calumny untouched. Had I been hung by your Govt. in India on false

suspicions I would have left at least good feeling for my memory in Russia;


—•— 236    THE LETTERS OF H. P. BLAVATSKY   —•—

as it is now, I stand a spy, a beast in the eyes of England and a heartless,

unpatriotic wretch in those of every Russian I honour and love, including my own sister—and Gaboriau including the translation of that same letter in his French Occult World! Now every Russian will read it. And it is a LIE; a horrid,

disgusting cowardly lie of mine for which I will blush to the end of my days.

For, however bad the Govt. in Russia, however intolerant and autocratic for its

own subjects it is not in our Colonies like Caucasus that any Englishwoman or

Englishman would receive such insults as I have in India, or would be taken for

a spy, surely not. Those ninnies and goodnatured fools of Russians can never

show enough hospitality and their authorities sufficient courtesy to foreigners,

including the English, who hate them as the Devil does holy water. Well, I have

to make mea culpa before Katkoff who is capable of refusing my articles after

this, and leaving me on the tight Rs 200 from Adyar and chiefly before Russia

and my relations. Pity you cannot read the beastly article—you would then judge

of my feelings. He gives in it all the slander and story of the Hodgson Report

and the S.P.R. and says of you that you are prudent enough not to come out as MY DEFENDER in the “Incidents” but simply as a narrator of “funny” things.

Please excuse what you are sure to call again one of the “O.L.’s fits of rage.”

I am not in a rage, but as deeply wounded as I can be. . . . Please also, as

soon as Mr. Crookes finishes that archaic stuff and proclaims it all rot and

fiddlesticks—send it back, as I have to send it to Subba Row who seems to lose patience now he is ordered to look it over.


                                                              Your ever the same,



           H. P. B.


M. . . . r dictates all the time about one “Grove F. R. S.” (1855-6) who wrote

Correlations of Physical Forces. Never heard of the man before! Was there ever

an F. R. S. of that name? Has he written such a work? On imponderable

Forces—that “cannot exist”? He was for a “P. G.,” yet his occult insight was

remarkable—he says. Shall you help me to find it out?

We are in—for Theosophist appeared with the name. I thought it would, but

believing O. capable of anything—accepted it as possible.

I send you a curious letter from O. to read. He counts in the money now sent the

£25 lent to Miss A. and which was already spent for D. N. in London. Thanks for all—papers and notices etc.


—•— 237    COL.  OLCOTT  ACTS  LIKE  A  FOOL   —•—

I do not want the work of Grove, only to know whether he was, and the character he bears among the men of Science. He was anathematised I hear, by the Royal Society.




                                                        H. P. BLAVATSKY.


Hartmann writes and would like to be permitted to write to you. He says he is

paralysed and is prevented by doing me justice and helping me because he is

shown by Olcott as a liar and black magician etc. He says he was told that I

have prevented you to see him at Wurzburg, that I have deliberately worked at

sending you away so as not to meet him. For mercy sake write to him the truth. I

wanted you to meet him and I know that bad and unreliable as he is, he is often

good and true (a medium!) but you know you did not care. Write to him that you were hurrying off to England, could not wait, but that I have not intrigued to

prevent you from meeting him. The address is Marzstrasse 28 iii Munchen at

Count’s Spreti. I know he can help you in many things though he is furious

against Olcott who acted as always—like a fool.


Letter No. CXI


Wanted to write with Arthur—found myself too lazy—no time rather. Now you have learnt I suppose, that it was not “erratic” geniuses alone as you kindly call

me, who fall occasionally into wild “flapdoodles” and make mistakes. Luckily I

was lazy and did not write then and there to poor Judge, to give him a bit of my

mind for refusing to print your article. Poor fellow—he who sent you a proof

sheet out of pure Yankee courtesy and you imagining that he refused to print it

at all! You were “dreaming a dream” surely, when you read his blue pencil

marginal remarks; and I read only your letter and sent the whole to Arthur, who

read both, found out your mistake and grinned at both of us for our troubles.

Well? --

Thanks for Transactions. Very interesting, your mesmerism. Only why can’t you

ever write about India or Indians without allowing your pen to run away with

your ineradicable prejudices at the expense of truth and fact? You will be

caught one of these days—my tender friend, and repent. You want to write


I   This letter is incomplete.—ED.


—•— 238    THE LETTERS OF H. P. BLAVATSKY   —•—

facts and you give instead English race prejudice. Believe me I speak seriously.

You cannot remodel esoteric History to suit your little likings and dislikes.

You say, p. 20 (last lines), “In the same way, taking races into account, the

people of India as a race, are immensely more susceptible to mesmerism than

Europeans; probably because, as a race, they are on a somewhat lower level of

cosmic evolution.” Now, indeed? And you call this esoteric theosophy and

theosophic teachings? How many times have I told you that if, as a race, they

are lower than Europeans it is only physically and in the matter of civilisation

or rather what you yourselves have agreed to regard as civilisation—the purely

external, skin deep polish, or a whitened sepulchre with rottenness inside, of

the Gospel. Hindus are spiritually intellectual and we physically spiritual.

Spiritually they are immensely higher than we are. The physical point of

evolution we have reached only now—they have reached it 100,000 years ago,

perhaps. And what they are now spiritually you may not hope to reach in Europe

before some milleniums yet. They are almost ready for the evolution of their

sixth race units, and Europe has yet to whistle for them and must thank her

stars for evoluting even occasionally Hindu like spiritual and beautiful

characters. And then on p. 21 you say “The supreme perfection of sensitiveness

that brings about capacity for clairvoyance . . . . . . I should be disposed to

regard as an attribute of a finely developed and advanced organism”—the latter,

with your permission, snuffs out clairvoyance and generally sensitiveness. The

weaker the physical, the stronger spiritual perceptions. Then, by saying “that

the quality of sensitiveness exhibited by an inferior race, or an inferior

class, is itself inferior to that which reappears in persons spiritually

advanced beyond the point of the maximum physical intellectuality.” If instead

of physical you had said psycho-physical or spiritual it would be more correct.

You must have written your Transaction—in sulks. However it may be I am sorry to have to contradict you in the Secret D. I have written that long ago—and it is diametrically opposite to what you say and as it was dictated to me.


                                                               Yours faithfully the same,



                      H. P. B.


Letter No. CXII

Sunday, God’s Day.


Emily Knowles I myself answered, she is a friend. But this is what happened last

night about 6 p.m. As Mrs. Cook was with me, Mrs. Cooper Oakley was announced!

As I knew you had


—•— 239    H. P. B.  GOSSIPS   —•—

refused giving her my address I was disagreeably surprised—but -------. Well,

she came in smiling—beaming, her very hat raising its blooming arms heavenward in glee and joy. “Take care!” I heard my inner voice say, and I did. Then perceiving Mrs. Cook whom she hates and with whom she had a big fight some months ago she wanted to shake hands with her—though her face became gloomy as night. The lovely atmosphere and aura spread by this brotherly theosophic feeling was a caution! Then she begged Mrs. C. to allow her to talk with me alone a minute or two, and when alone asked me abruptly “Why did you force me to come H. P. B.?” I humbly retorted I never had. “I saw you in a vision three nights running she said and Dugpas too. You said you wanted me”! I suggested that probably it was a Dugpa who had personated me for I never wanted her, nor had I visited her. But she insisted. She said you had no time to answer her, therefore she did not have my address, never knew where she was going when taking her ticket on the railway. Let herself go intuitionally. Arrived at Upper Norwood never knowing where she is going. Got out and went dream-like and stopped before the door of my house and here she was, “brought by a mysterious power.” I meekly listened and said I was charmed at such an evolution of psychism in a theosophist but, that I still knew no more than the man in the moon, what it was for. Then she informed me that Master had sent a very favourable and kind message to “Alf” through Subba Row and to her too, telling thusly: -- “Say to Isabel Cooper Oakley so and so”—text suppressed for my profane ears—and she feeling very happy after this message. I answered that I was happy to see Subba Row relinquishing his usual reticence. “Oh don’t speak ill of Subba Row, I pray you” she exclaimed. “I do love and respect him so.” So do I, I said, and I never meant to say anything bad of him, etc. Well she went on producing psychic plants for half an hour—and though upon entering she only shook hands with me, now took me tenderly under the chin and looked lovingly into my eyes. And now I see some new villainy against me at Adyar. Sure to. Keep this letter to compare and make notes at a future day. Oh my prophetic soul! She left and then Bert and Mrs. Cook came downstairs and began talking of her and I said “Take care, she will return.” Oh, no she went up the street—they said, those Philistines. And we talked; and presently we heard a rap at the door and it was SHE, and she had listened at the door—you bet your bottom dollar. She had forgotten something.

Well—the moral of the fable I leave to your personal sagacity. My feelers tell

me it will develop in some pretty shaped piece of mud that will be thrown at and

stick on the walls of the T.S.


—•— 240    THE LETTERS OF H. P. BLAVATSKY   —•—


Your “Lord and Master” must have lost his quiescent state of mind and the calm

placidity of his intellectual status; he sent an Answer to Subba Row—instead of

“Gods, Monads and Atoms” needed. If he mixes up in the same way the plaintiff and the defendant in his divorce suit, somebody’s Karma will be the worse for it.

 Bowaji, I hear, is with Hubbe Schleiden, Munich, hiding, and dressing the T.S.’s chignon. The Sphinx will improve and our chances along with it.

            Yours, in a bog of brotherly love and a swamp of Theosophy,


                             “O. L.” alias H. P. B.



Letter received by the Countess from a friend concerning the

”H. B. of L.”  I

. . . . . . “You will be surprised to hear that my name was put to this Hermetic

circular (a purchase in America for £20,000 of a land forOccultists) without my

consent and that I have repudiated it and demanded that my name be taken away

out of it, at once. I have for some time been sure that there was something

wrong in the H. B. of L. and have taken great pains to find the clue. The real

fact is, that the Occultism which exists at the back has been made use of by a

convicted felon. (?!) I obtained specimens of handwriting and also a photograph

which identified the prime mover with the felon under an alias. There was to be

a “London Lodge” opened by him, but I sent a friend to it with a photograph in

his pocket to identify him. He did not appear, but all present recognised him as

the man who had represented himself as the principal mover in it. It is a gross

attempt of [an] unmitigated scoundrel and practicer of Black Magic to engraft a

moonshine scheme of colonisation upon Occultism” . . . . . . and to disgrace it

finally. It is the work of the Jesuits I spoke to you of. Now the Kingsford is

mixed up in it and many others. If you do not protect the L. L. yours—the

genuine, from connexion with that lot as they seem determined to so connect it

by hook or by crook, then the public will never be convinced if any new scandal

comes out that you and we were not mixed up in it. So take care. Send Bert and

Arch for information. Expose them by all means, and the louder the exposure the better. Warn all the theosophists with circular.


                                                                  Yours ever,



P. B.

I  The Hindu Brotherhood of Luxor; vide Letter No. CLXXXII—ED.



—•—  241    THE BUDDHA  AND  BRAHMANISM  —•—





            I never read Rhys David’s Paranibbana and therefore do not know how

far he blunders. But judging by what I have read by him, I should say he

blunders all along the line and to set it as all a blunder is the safest.

Boar’s flesh eaten by Buddha is of course a very transparent symbology. The

first form assumed by Brahma when he arose from primal chaos (water in which the earth was formed, see Ramayana), and Manu, was that of a boar who raised the earth out of that water.

The dish of rice and boar’s flesh refers to Brahmanism. The Secret Doctrine

explains that the legend of the Adepts of the Left Path -- (whose descendants

are now the Tantrikas) -- Brahmins, had by magical arts, induced Buddha to eat

of a meal of boar’s flesh with rice. That rice was, called tsale rice—synonymous

with the paradise for “forbidden fruit” or apple. The original Tantrikas are

said to be the descendants -- (as also the dug-pas) of those Brahmins who, as

the symbolical legend says, coming from the world of the Devas lived on earth,

and by eating the tsale rice forfeited all their powers and from heavenly adepts

became simple mortal men in their bodies. I am explaining this symbolism in the

Secret Doctrine along with other things. The explanation of it is simply that

left hand Brahmanism (instead of the Right Divine Knowledge) prevailed. The rice is the “forbidden fruit” and boar and pig’s flesh is Brahmanical

exotericism—Buddha being vowed to secrecy and having compromised between the whole truth and symbolism as much as he dared—that truth choked him and he died of grief for being unable to explain all. Kunda (or Tzonda as he is called by the Tibetan and Burmese) the coppersmith or rather the son of a wealthy goldsmith, the builder of the monastery of Pontoogon, asks permission of preparing a meal for Buddha and his Arhats. He kills a young boar or pig

(something strictly forbidden by Buddhist law) and dresses it with rice, the

devas infusing into it most delicious perfume; and the choicest dishes are

prepared with it. When Buddha comes to Tzonda or Kunda, Buddha chose the pork and rice and would not let his disciples eat of it—as he said that no one but

himself could digest such food. The rest of it he ordered Tzonda to bury in the

earth, that no one should eat of it; and right away he is taken sick.

Transparent enough I should say? No one could after him—Buddha, preach the Good Law holding strictly to the essentials of the Secret, the true Doctrine, and yet without giving out anything of it, donnant le change to the public—therefore

giving the “heart” of the doctrine to the few



—•— 242    THE LETTERS OF H. P. BLAVATSKY   —•—


Elect—he left with the world only its “eye”—which Bodhidarma and Ananda were commissioned to preach after him. There is an extraordinary and awful mystery at the bottom of this ridiculous allegory which none but the initiates know. If it had been simple pork and rice—how is it that Buddha compares the “pork and rice” or puts it on the same footing as the delicious Nogana he ate on the morning of the day when he reached Buddha-ship? And why should he send Ananda to thank the goldsmith’s son for the exquisite food and promise him great rewards for it hereafter in Brahma-loka. I explain it as far as I am allowed in one of the Chap. of Secret Doctrine which grows, grows and grows.

The 500 fine clothes and 500 layers . . . . . . . . I  




According to Rhys Davids the Great Vehicle assigns (or rather speaks of) five

“groups” of worlds which had and will each have a Buddha (see p. 204, Buddhism):

“these five Buddhas corresponding to the last four Buddhas, including Gautama

and the future Maitreya Buddha—the five Buddhas, that is, who belong to the

present Kalpa, the age since the Kosmos was last destroyed.” In the Pali and

Sanskrit texts Buddha—the title of Gautama—is shown as one of a long series of Buddhas who appear at regular intervals in the world, and who all teach the same system (the secret doctrine). “After the death of each Buddha his religion

flourishes for a term and then decays, till at last completely forgotten, and

wickedness and violence rule over the earth. Then a new Buddha appears who again preaches the lost Dharma or Truth.”

Again the Jains have 24 Buddhas whom they call “Tirtankaras,” 21 by groups of

three of the seven, and 3 mystical, and some books have Gautama preceded by

four, not three Buddhas. This is not contradiction nor inconsistency but

ignorance of the secret doctrine. Gautama was the 4th Buddha and the 12th

Bodhisatwa of this Yug of our earth. He was the 4th Buddha of the 4th Round.

Also the 4th Buddha of the closing 4th Race (between the 4th and the 5th). The

fifth or Maitreya Buddha will come after the partial destruction of the 5th and

when the 6th Race will be established already for some hundred thousands of

years on earth between the utter close of the remnants of the 5th and the 6th,

and therefore he is called the fifth Buddha. The 6th will be at the beginning of

the 7th Race and the 7th at its end, perhaps half a million of years before its

close—when the final ultimate secrets will be revealed.


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



—•— 243    BUDDHAS  AND  BODHISATWAS   —•—


The teaching that “every earthly mortal Buddha has his pure counterpart in the

mystic world, free from the debasing influence of this material life; or rather

that the Buddha under material conditions is only an appearance, the reflection,

or emanation, or type of Dhyani Buddha . . .” is correct (see p. 204). The

number of Dhyani Buddhas or Chohans is infinite, but only five are practically

acknowledged in exoteric Buddhism and Seven in esoteric teachings.

Rhys Davids says “that in the 10th century A.D. a new being—this time infinite,

self-existent and omniscient—was invented and called Adhi Buddha, the Primordial Buddha.” Error. “Addhi-Buddha” is mentioned in the oldest Sanskrit books. It means—primordial Wisdom and is the name for the collective Intelligences of the Bodhisatwas and Buddhas or Dhyan Chohans: -- “He is held to have evolved out of himself the five Dhyani Buddhas by the exercise of the five meditations; while each of these evolved out of himself by wisdom and contemplation the corresponding Bodhisatwas, and each of them again evolved out of his immaterial essence a Kosmos, a material world. Our present world is supposed to be the creation of the fourth of these—of Avalokiteswara.” (p. 207). Incorrect. 7 Dhyan Chohans are appointed at the beginning of every Round to incarnate as Bodhisatwas—beginning by world A, then B, etc. The first corresponds to the Buddha of the 1st Race and being its protector, incarnates at a needed moment and then becomes a Buddha. The Second becomes a Bodhisatwa at the 2nd Race and does the same on every planet. The third etc., reappearing each seven times.




                      DHYAN BUDDHA  or               REINCARNATED            


                       DHYAN CHOHAN                  as a BODHISATWA            

  ( a human )  BUDDHA


                                  1.  Vairachana                              1.

 Samanta  Bhadra                   1.  Kraku-Chandu


                  (  end 1st Race )

                                  2   Akshobyas                               2.

 Vajrapani                                 2.  Kanaki Muni


                  (  end 2nd Race )

                                  3.  Ratna                                     

    3.  Ratnapani                                 3.  Kasyapi


                   (  end 3rd  Race )

                                  4.  Amitabha                                 

4.  Avalokitesvara                        4.  Gautama


                    (  end 4th  Race

                                   5.  Amogasiddha                           5. 

Visvapani                                 5.  Maytreya

                                   6.    ....................                   

             6.   .....................                                6. 


                                   7.   ....................                    

             7.   Mystery Names                     7.  ....................






 Sent to Mohini art: “Have animals Souls” to correct. Ask him to bring it to you

and see pp. he was told to show to you. There you shall find in the Sishtas (or

remnants) spoken how near



—•— 244    THE LETTERS OF H. P. BLAVATSKY   —•—


the truth came our mutual friend A. P. S. in his “Noah’s Ark Theory.” I am very

busy on Secret D. The thing at N.Y. is repeated—only far clearer and better. I

begin to think it shall vindicate us. Such pictures, panoramas, scenes

antediluvian dramas with all that! Never saw or heard better. Your calculations,

“the best and truest that can be given at this end of the 5000 y. of Kaliyug.”

Watch, your impressions and turn your back on the S.P.R. and its rabid idiots.



                                        H. P. B.




The numbers of the groups of Dhyan Chohans around the Circle “Pass Not,” is 1, 3, 5, 1, & 4, and also 3, 1, 4, 1, 5; or when left running without separation

they read 13514, and 31415. In both cases it is twice seven, for read whatever

way, it will be 14 (when individually additioned). Now, astronomically, I am

told it is the numerical value of a circumference of a circle whose diameter is

one, or the vtalue of p (pi) whatever it means! Please see what it means, when

used in astronomical tables. Also what is the meaning of “constant co-efficient”

when used by astronomers. I am given things of which I have no more idea than of the mathematical value of my “children.” Funny that AL’HIM (Elohim) should also yield that very same number, without ciphers. Thus a (a) is I ; l (l) is 3 ; t  (h) is 5; ‘ (i or jodh) is I (o) ; and ~ (m) is 4 (or 40). That yields exactly

13514, or anagrammatically, by the Themura method it may be written 31415 -- the blessed pi or p of which I know nothing. Do you, being a pundit? Please answer clearly—or else I am stuck again.










Yesterday Franz Gebhard delighted me with his arrival and rejoiced my ears with

the following quotation from a letter, that you may have heard already.

“Besides the block of Humanity to which we belong, passing round the chain of

planets—as correctly described in E. B.—there are six other similar blocks

simultaneously evolving on other parts of the chain.”

To this I listened in silent dismay, and would have remained dumb on the subject

for ever had not Master’s far away tones struck me like a Sac . . . I  box on

the ear coming from the N.W. direction (for a wonder! He must be roaming

somewhere in Europe my Boss) and saying: “Now don’t you let Sinnett go off again on the wrong track. Explain.” Just as though I had led you


                   I    MS. damaged here.—ED. 


—•— 245    THE  SEVEN  WORLDS,  RACES,  GLOBES   —•—


deliberately on to wrong tracks and not your own Madame Barbe Bleue’s vile

curiosity! Easy to say “explain,” I wish He would Himself; for if I do and you

do not understand me, or—which is as likely I shall not be able to “explain” so

that you should understand, I shall be responsible for it and the only one

blamed as usual. However, listen, and you may perhaps realise also what led even Mohini off the right mechanical track and made him write the unutterable

flapdoodle he has in Man—from the simply mechanical-cosmos-arrangement

standpoint and tolerably correct one, if understood as applying to the

“simultaneous evolution” of the six races you are talking about, in a

Socrates-like way, with your DAIMON whispering it in your ear. For I don’t see

how you could have got the idea in any other way.

There are six races besides our own, which makes seven races, if you please.

Seven upper ones and seven nether, or lower ones which make in all the 14

Brahmanical lokas spoken about in the Vedanta. This is the exoteric text: “From

the five quintuplated elements (the five quintuplated Buddhas of Rhys Davids and exoteric Buddhism) -- proceed or spring, one above the other, the worlds Bhur, Bhuvar, Swar, Mahar, Janas, Tapas and Satya; and one below the other, the nether worlds called Atula, Vitala, Sutala, Rusatala, Talatala, Mahatala and Patala.”

Now all the Orientalists have made a worse mess of it than you would, had I not

been ordered to come benevolently to your rescue. Wilson makes of it in Vishnu

Purana (pp. 209, 225 Vol ii) a regular olla podrida. Nor shall your great

mathematician Elliot do you any good in the calculation of duration as you want

him for he has not the ROOT number which cannot be given. So “Boss” says, not I. However.

What I give you now—please do not use it before it comes out in SECRET

Doctrine—for it is from there as Master gave me.

These seven worlds above and seven beneath—cannot be referred by you as “blocks” of humanity—and here Mohini is quite right in saying, “the Monads, recognisable on earth as human cannot properly be so called when evolving on other planets”—though the word “planet” is also wrong, “world” would have been a better term. These (to us) invisible worlds, in which evolute “simultaneously with our block of Humanity” other Humanities, or rather sentient and intelligent Beings (invent a word for how can we call them “humanity”?) are not on other planets, for each of the 7 globes or planets of our chain has such a dual septenary circle of RINGS—Saturn being the only half frank and sincere planet in this case—and it is that which set Hume on his ears in the beginning with Master K. H., and that led Mohini to contradict you in appearance—for while he was thinking of this—he had never



—•— 246    THE LETTERS OF H. P. BLAVATSKY   —•—


learned much of the physical or mechanical arrangement of our chain; and also

why Mah. K. H. was ever saying of you two—“both are right and both wrong.”

Now I beg of you not to materialise in your fifth principle way these worlds.

They have no relation whatever with space and time as understood by your

greatest mathematicians, but are entirely out of space and time—in the Kantian

way, though in space and time Dhyan Chohanic conceptions and even those of

Devachan. If you have ever understood what Zollner really meant by his “fourth

dimension of space” you may proceed in the following wise and think of these

seven upper worlds and the seven lower, like this: --


1. Our globe D—has three dimensions of space of its own (the triad); for Bhur—is at the head of matter. But it has seven in reality, though only four can be known in this 4th Round, and the seven dimensions of space being the lot of

globe D’s 7th Root Race in the 7th Round.

(But it has five senses in the 5th Root Race and shall have seven physical

senses in the 7th R.R. by the end of this Round; for the senses pertain to the

evolution of the 1st Root Race of our 4th Round in which Speech also developed fully. I mean the five senses as known to physiology.) Remember we are just about the middle point of Rounds (3 ½ R.) and have passed the half of its Root Races, as to the Spiritual senses the count

2. Now Bhuvar pertaining to the ELEMENT (the spirit, not material) Water—it has 6 dimensions of space and 4 senses, sound, touch, form (or sight), and taste.

3. Swar -- 5 dimensions—and 3 senses—sound, touch and form (or sight) for it

pertains to the heat or Fire-Element.

4. Mahar -- (Element of Air) -- 4 dimensions and two senses—sound and touch.

5. Janas -- (Ether element) 3 dimensions, one sense—Sound including all others.

6. Tapas -- (Super Ether, -- no element known here) 2 dimensions. The seven

senses purely spiritual.

7. Satya totality of Being or of Existence or one Spiritual dimension including

all; and one sense—the UNIVERSAL sense or “Brahma’s Egg”—

Above is SAT.

                                         (or Parabrahm), the SECONDLESS



These worlds spring from evolution while the seven nether—proceed on the way to involution, with Atala, Vitala, Sutala, Rosatala, Talatala, Mahatala and

Patala—the dimensions and





senses follow in the same order—the seventh being the internal or “material egg

of Brahma” in esoteric phraseology, in contradistinction to Brahma’s egg—the

repository and receptacle of all those 14 worlds. The Materialistic exoteric

religions see in them seven heavens and seven hells. The initiates know them to

be 14 planes of existences one within the other—and if possible to be

represented by any figure then going thus, like the centripetal and centrifugal

forces—one to the right and the other to the left. The blue pencil represents

evolution, red involution. I



                            1. Central point, Brahma’s Egg. The ALL SPIRIT.

                            2. Central point Brahma’s Internal Egg—MATTER. N.B.

Here matter

                          is purely spiritual—“The Spirituality of EVIL the

other being the Spirituality of GOOD.”


None of these worlds are to be conceived of by the materialists of this Earth.

Each is on a different plane of Existence, within and around our world which is

the seventh at both ends—if end there be.

Therefore the conch is sacred—the conch the weapon in the left hand of Vishnu

the Preserver, and the Chakra or wheel in the right hand—standing for Eternal

Cyclic Evolution and Involution. But these 14 worlds or “six other blocks of

Humanity” as you call them, are neither inside nor outside, neither above or

below—they are utterly independent of locality as said before. So do not

materialise them, but read Kant or better yet E. Von Hartmann’s “Philosophy of

the Unconscious” II vol. though we think that you shall get disgusted with it.

He is very incomplete H. Schleiden says—but yet the clearest of all German

philosophers on Principium Individuationes, and with the help of Esoteric

philosophy would find himself on the right track.


              I   The dotted line represents the blue pencil and the black line

the red.—ED.



—•— 248    THE LETTERS OF H. P. BLAVATSKY   —•—


I shall send you in a day or two Mohini’s “Man” corrected (passages that are

incorrect only, of course). A second edition in view of Secret Doctrine

absolutely needed. And the letter I sent you—as necessary. Correct and edit it

and send it to me to copy and send to the Theosophist.

And now goodbye—Try to etherealise your thoughts—my noble colleague and

confederate, and may the Lord God of Israel pour upon you a little of his

Spirituality such as he poured on Hoseah, the cultured and chaste orator.

By the bye—speaking of the Lord God, I made a discovery: “worth a twopenny

damn”—is not original with the cultured Myers. It is the spontaneous brain

production of Lord Wellington, I find. “So glad”! for now I am on a real level

for culture and poesy with English Aristocracy. Love to dear Bossess and



                                    Yours in space and time, as out of it,



          H. P. B.





      6, LUDWIG ST.,





I believe you are angry with me for my “dismay”? Well, I could not help it.

There was Bowajee and Hubbe Schleiden too, who had just talked about the

“materialistic” views you took of the whole thing. Now I know, that as far as

the physical evolution of the planets goes—you are quite right and it is not

your fault if you were not told more. Anyhow it is not my belief that it is

“materialistic”—and why we should be compelled to poetise truth and facts is

more than I can tell.

I do not say the new theory or vista “conflicts” with your impression; for to

this day I am in the dark about that “impression.” I talk so unintelligibly, so

confusedly, I make generally such a mess of what I say, that no wonder I thought you had entirely misunderstood me, and thus sought to repair my guilt by making amende honorable. But why should you have felt displeased when writing your letter? For I felt it in my bones as soon as I began reading it?

Well you say you got that “impression” while reading some matter among the

Secret Doctrine (in Dharbagiri’s writing). I looked over carefully page by page

and found nothing in D. N.’s writing, but in Damodar’s which you probably

mistook. It is about what the Earth (and other planets) does during

“obscuration”? Is it this? For if so, then I can tell you that Damodar wrote it

under dictation—but you have not understood the meaning



—•— 249    PLANETS,  RINGS,  ROUNDS   —•—


quite correctly. It does refer to the “worlds” I speak of and says (restoring it

in us full sense) the following: --

“It (the planet) cannot be resting for such a length of time. The fact is, that

after our exit from here, the Planet gets ready to receive another group of

Humanity coming after us. On the Planetary chain there are seven groups of

Humanity simultaneously evolving; each Planet receiving another group, after one has passed away to the next Planet. These seven are distinct groups and do not intermingle with each other.” (But some of them do with its or our planet, as I shall show). Then, he goes on talking of natural and artificial Fifth Rounders.

Is it this? I take it to be what you found among my papers and as there is

nothing else so I shall talk on this.

No your theory does not conflict so far, with facts; but then they must be shown

to you in their correct position, not in a fanciful one like Mohini’s theory of

Rings and Rounds. The conversation you had with me referred in my mind only to the surplus of Humanity or of the “family” left over when partial obscuration

came, not to the nature of that family. I shall try to explain as well as I can.

By the bye. Dharbagiri says that he never meant anything but the 14 Brahma


These are worlds—to their respective inhabitants as much solid and real as our

own is to us. Each of these, nevertheless, has its own nature, laws,

senses—which are not our nature, laws or senses. They are not in space and time for us—as we are not in space or time—for them, as the 3-dimens. world suspects the 4-dimensional, so the latter suspects the existence of our lower world. But this 3 and 4 dimens. calculation must not lead you into the belief that

Zollner’s theory applies to Mahar, that “world” which is next to ours, higher

than ours, in ours (for of a different nature). In the corrections I have sent

to Mohini I have given him correct notes on the same. Read them please and you shall understand the thing better. It made MASTER always laugh when he heard the “knots” made on a sealed rope or the passage of matter through matter referred to as the result of the action of a “4 dimens. space,” when “dimension” has nothing to do with it, and that such dimension is a faculty of our matter—as the physicists and chemists know it, and not anything pertaining to one of the

“Worlds.” I   These are not “other families on the other planets of our chain”

and have no relation “with the intervening interplanetary periods.” You are

wrong there. As I said each of the 7 planets of our chain has a dual septenary

circle of rings;


I   The 4th dimension is developing now because we are in the 4th Round and by correspondence the 5th, 6th and 7th are to a degree latent in our Round.



—•— 250    THE LETTERS OF H. P. BLAVATSKY   —•—


but not an objective circle as in Saturn, for in Saturn things and Nature are

again different and it is again a side-issue. The 14 Brahma-lokas are 7 worlds

within ours  so—and 7 within ours   in this way. Now where are the words for me to explain you this?

Of course if there was anything in those “worlds” approaching to the constitution of our globe it would be an utter fallacy, an absurdity to say that they are within our world and within each other (as they are) and that yet, they “do not intermingle together.” For it would amount to saying that a physical man can be sitting within himself and dangling unperceived his own legs out of his nose, and yet I have to state, once I am allowed to speak on the subject, that although these worlds are of course in different spiritual states they are also in different physical states, but withal as physical as our own in the conceptions of their inhabitants.

For what is a dimension of space? Such a dimension exists only in our conceptions. We understand space as of three dimensions, because so far the fourth is asserting itself only occasionally, abnormally. But it does not stand to reason that because we speak and think of it that 3 dimensional stretch or space should be present or existing per se in things that surround us. It simply means that space independent of the inner or spiritual eye of the thinking being—is

nothing. The conception of 3, 4, 5, 6 and 7 dimensional spaces depends on the

spiritual, not alone the physical or intellectual organisation of man. When I

say exists I mean existence in the sense we of the earth understand the term.

These dimensions are like Nirvana. They are, they do not “exist.” Take a being

from our 3 dimens. and one from a 4 dimens. space world. Both are organised,

both physical in a way (i.e. from the standpoint of the respective state of

their “matter” or substance). Of course to these two utterly differently

organised beings, things cannot seem alike and that their conceptions of them,

their representations of the same and one thing shall be different. But this

difference is not based or depend upon, or result from the fact that the said

thing, or objects change or really modify in their nature, because one is in a

3rd and the other in a 4th dimens. world; but it is caused by the opposite

natures of the spiritual prisma through which those two beings are viewing the

manifestations in their respective worlds. There is no merging possible of one

thing into another when no such thing exists for “merging.” To be an occultist

one has to reject in a way both the materialistic and the spiritualistic views

on nature. The Modern Neo-Kantianism (a posteriori) is as



—•— 251    DIMENSIONS  AND  ROUNDS   —•—


objectionable as the modern a priori anti-materialism to the sight of the true

occultist—if you understand my meaning. And from this point of view (the occult) the full rejection of Materialism would lead necessarily to the full rejection of Spiritualism which is not the case. You and Mohini are two opposite

poles—unapproachable to each other unless you meet on the strictly occult line,

or rather on the lines of occultism. These words I am forced to repeat to

you—understand this as you will. He soars in a 5 dimens. space which in our 3

dimens. world amounts to 2 + 2 = 5, and a broken umbrella in the bargain; and

you remain steadily on the 3 dimens. sphere seeking to force the higher

dimensions to slip down and fit themselves in, into your 3 dimens. sphere

instead of raising yourself to their level.

With this double “Compt.” I proceed. But this word “dimension” is infernally

misleading. But what to do! The seven, or rather 14 worlds, the upper seven

spiritualising gradually from matter one within another, and the other group

spiritualising as gradually into matter—are said to be evoluting simultaneously

because they do; but as the Satya is the first to begin and then follows Tapas,

and after it Janas, etc. etc. and that our world is “Mahar-Rasatala” in its

esoteric name, the result is that you shall have to make an arithmetical

progression for I be blessed if I can. I am strong enough on occult Metageometry and Metaphysics but no hand at arithmetics knowing nothing of its four rules but by name.

Suppose Mahar Rasatala stands thus, the points of departure being marked in red and blue:

At the same time though Satya is the first to start with Atala = Humanity in the

1st Round, all the others start during that



—•— 252    THE LETTERS OF H. P. BLAVATSKY   —•—


same Round—Satya with Atala (1st sub-race) Tapas = Vitala (2nd sub-r.) and so on till Bhur-Patala—the 7th s.r. But in subraces they are gradually developing from 1st to 7th degree of a 49th part—and in Rounds from 1st to 7th degree, of the Seventh of the whole.

                Red  I  is matter, or the nether 7 worlds. Matter evolutes from

without within.

                Blue is spirit or the “upper” worlds. Spirit evolutes from

within without.

                This double evolution represents our Humanity and world and the

six simultaneous with it, the material; and our Humanity and world with the six

simultaneous spiritual ones—or the upper worlds.


Now suppose that in this double septenary evolution, each world of the 12 --

extra being a figure of speech for us, and we being just such an abstraction for

each of them individually and collectively, and that in the evolution through

seven planets and seven Rounds, two out of the 14 must be always intermingled,

so to say, within each other progressing towards spirit or “Brahma’s Egg”—and

retrograding towards Matter also. Brahma’s Egg—both in their ultimate

spirituality at the beginning and at the end (i.e.) on planet “A” -- 1st Round,

and planet “Z” -- 7th Round.

In this double progression our World—the only one we can judge by objectivity is no one distinct world, but a compound of two on each planet from which radiate the others from which our world or Earth radiated in her turn. Thus in the 1st Round on planet A, Humanity partakes of Satya and Atala; in the IInd Round—on Planet B it is Tapas-Vitala; IIIrd—Janas-Sutala—IVth Mahar Rasatala, etc. and on the progression of gradations


                       I     Red is represented by the black line and blue by

the dotted line.—Ed.



—•— 253   MAYA  AND  REALITY   —•—


in Races and sub-races it reflects according to ascent and descent, the

qualities and attributes physical and spiritual of all and of each of those

individually. Now our Round is Mahar Rasatala, and our Race is Swar-Sutala,

because the 5th. To us, in our conceptions it is only a reflection of qualities

on the spiritual plane, and a reflection of attributes on the material or

physical—a colouring upon us or the development in us of extra-senses,

perceptions and so on. But in fact in the world of Reality of the (One Reality)

it is quite different. We are a Maya in one sense all of us; but we are

realities in our own sight, in space and time and so long as it lasts on our

plane. The Mahatma would not speak of them for it seemed a hopeless task to

mention these when no one could hardly take in simple rings and rounds. These

words do not inherit our earth, but as the Satya Atala has 6 starts on the

Bhur-Patala, which develops or starts only in the 7th Race—there seems to exist

among adepts some calculation (of which I know nothing) that together with the

cream of the humanity of each Round and race (since the IVth Round, for it was

no developed Humanity to speak of on the preceding 3 rounds) together with the

Sishta—the 7 Rishis and 1 warrior, remain those who are in the tail. Otherwise

it would not help us out of the Obscuration and 5th Rounders difficulty.

So you see the sentient beings of those locas are not “transferable” but in each

Round two of them—one spiritual and one material are interblended with us. Now in this Round for inst. they take from us what they gave us previously—our five senses and our dimensions, and begin reflecting on us their senses and

dimensions but they have plus—their own, which throw back for them ours, and are the causes of the phenomenal occurrences on our globe and among us, always more and more as we progress onward. They are neither Heavens nor Hells, for the states of these are again a different thing.

As the Vedanta says truly Vaisvanara or the spirit of Humanity, (Viraj) is no

better than the conceit that it is (Vaisvanara) or the whole of Humanity.



I am not myself very steady upon those things and liable to mix up things and

produce mistakes. But Master said to me that if “nothing happened out of the

way” (?) He would help and the Mahatma also, as They are often here now for the Secret Doctrine. And now good-bye.

Oh, say please to Mrs. S. I forgot to mention it in my letter—if Master wrote

anything, as I understand, then it shows only that He cares no more for what I

have to suffer than for the



—•— 254    THE LETTERS OF H. P. BLAVATSKY   —•—


miseries of a flea, and why should He? What business or pleasure has He got in

it?But He did promise me not to do so—at any rate, not so that I would be concerned with such writings—Well, what can I say!


                                                                      Yours ever,







All the private notes for Mohini and others are marked * thus.


                MISTAKES IN THE 1ST EDITION.                                




                    (* See please what precedes beginning


                      with paragraph 2. Monads can refer

                Text, Page 12, par. 2.                                          

         only to the Humanity of the three

                          ”During these planetary circuits,                     

 Rounds that preceded. I mark with blue

                 which have been called Rounds, the                          

pencil corrections or passages corrected.)

                 monads recognisable as human can-

                 not  I  properly be so called when                             

  I . . . could not.

                 evolving on other planets. 2 It is                              

     2 . . . (while) or “when they

                 only in the present fourth Round,                              

 were evolving on other planets”

                 that men, at all like those we can                             

   (i.e. the preceding).

                conceive of 3 have developed”.                                  

   3 “we” can conceive of—and


                        what are the Masters for? *


                Par. 3 (last line).

               ”The Ring 4 we are at present                                    

    4 (If Round on preceding par.

                describing is the fourth”.                                      

         why Ring on the following?)



                     Read (page 12, par. 3).


                ”Before reaching . . . (down to)                                

      5 “Before reaching the perfection

                  . . . is the fourth.” 5                                       

                                     attainable in this Round


                           humanity had to pass through


                           four Races, each of these having


                           seven Sub-races or minor Rings


                           (though Mr. S. objects to “Ring”) . . . .


                           The Round we are describing is the




              Par. 4.                                                            



            ”With each Round 6 a dimension                                      

   6 “With each Root race a

            is added to man’s conception of space.”                              

  dimension, etc. . . .”


           ”The fourth dimension of space, etc.”                                

   “The fourth dimension . . . before


                             the fifth Root race is completed.”  

            Do not confuse Mohini dimensions of Space with sensuous perceptions on the purely spiritual plane of the 6 worlds above. With every new Round the senses (physical and spiritual) are increased by the addition of those of one of the invisible spheres. Do not confuse Rounds with Races, or there may be again a terrible mess. The 3 dimensions and the 4th, 5th, 6th and



—•— 255    SPIRITUALITY  OF  GOOD  AND  EVIL   —•—


7th belong properly to our earthly matter (the one physical sciences are

concerned with), and the fourth dimension is asserting itself because we are in

the fourth Round and over the middle. The Earth progresses, develops and

modifies as we do and the rest, and in the 7th Root-Race it shall be in its 7th

development or dimension. But the 7 upper and 7 nether worlds, or Brahmalokas, are worlds within and in our world and ourselves. So the first Round Humanity was Satya and Atala—the two spiritual opposites or poles of Spiritual Good and Spiritual Evil (matter). The second Round preserving all the faculties and attributes of these got in addition—Tapas and Vitala, the third—Janas and Sutala, and the fourth or ours is all that and besides—Mahar and Rasatala. Do you understand now? We are just at the middle point of Good and Evil equilibrised, so to say, in this Round. It is a blend in Vedanta to have given

the worlds sprung from quintuplicated elements in the order they stand. If you

know their Sanskrit meaning, think over it and see what I mean. With every Round Humanity went a step down, in the Spiritual Spirituality, and a step higher into Material Spirituality. It is a double centripetal and centrifugal motion, so to







Page 12, line 2 from bottom.                                         


” . . . in each Ring.” 7                                              

7 “ . . . in each Race.”


Page 13.

(oh Jesus!) 8                                                        

8 Foot-note—what “four Rounds

and four Rings” are you talking

about? This is beyond me.*




(From) “no human being (down to)                               9 . .

. (par. 2) before the 7 R.

. . . the mystery of such planetary                                 

Races (not Rings). The whole of

existence.” 9                                                       

this par. ought to be taken out.

It is impossible to correct it.*



Page 14, par. 1. 10                                                  

10 * All this par. refers to man

from first to the fourth Round

and can stand if you add a word

or two to make it plainer.

Page 15, par. 2.

(From) “It has been implied . . . (down to)                       11

·        These three orders evoluted

. . . imperceptible by us.” 11                                      

before Earth herself was formed

They preceded Earth not Man.

Page 16, par. 2.

”Under the operation of this law                                      12 No such thing, take it out.

of retardation, 12 the inferior kingdoms

have made little or no progress 13                                  

13 * A mistake; they have;

since the tide of man’s evolution set in.”                           but long to tell.

Page 16, par. 3, lines 8-10.                                          

·        How about the gigantic ferns,

” . . . next on the line of ascent                                   and the antediluvian monsters—

is the vegetable kingdom, and                                       

where is the correspondence and

the animal kingdom has developed                                    analogy?

most of the three.”



—•— 256    THE LETTERS OF H. P. BLAVATSKY   —•—

MISTAKES IN THE 1ST EDITION.                                


Page 17, par. 2.

. . . “during this Ring.” 14                                         

14  “Round.”

Page 18, par. 1.                                                     


”The seven purely spiritual Races                                    

15 . . . which in the three

which in this Ring 15 preceded the                                  

Rounds . . . (after the words

appearance of physical man. . . .”                                    

“physical man” add) . . . “physical

man in the 4th—the present Round.”

Page 18, 2nd par.                                                     


. . . “that with the evolution of                                    

16 “. . . that with the seven

the 7 spiritual Races which preceded                               Sub-Races of the 1st Root-Race . . .”

man the earth was fitted for his                                     

[”which preceded man” must go

habitation.” 16                                                      



”The first Races were speechless, 17                                 

17 “The first Root-Race was

as were their Spiritual prototypes.” 18                              

speechless and a portion of the

second.” “Speechless”—but not



18 How can Spiritual prototypes

be speechless or not speechless?

Language as we know it by sounds

is our Terrestial flapdoodle.

Page 20, par. 2.

”The inner or soul truths which                                      

19 “The inner or soul truths

the men of this race but vaguely                                      which the men of this 5th race . . .

conceive will by the next sixth race.” 19                          the next, the sixth Root-race.”


Par. 3.                                                              


(From) “the first . . . (down to)                                    

20 The first human entities upon

. . . ethereal beings.” 20                                           

globe A—first Round, were living

germs. . . . “From these germs

through ages of time evoluted first

on the globe preceding ours, during

the end of its last period the seven

races . . .” etc., and these races

were they—which at the awakening

Manvantara of our globe were the

last Spiritual Sishtas, who preceded

man in this Round and on this

globe. (*These were our ancestors,

the Seven races I spoke about at

Elberfeld and elsewhere, who were

the prototypes of the seven races

of man that had to follow—their

models so to say. Therefore from

the 3rd such spiritual race they had

Speech and were not “speechless,”

if you want to be accurate. I will


give all this in the Secret Doctrine.*)


—•— 257    THE  POWER  OF  SEEING  AND  KNOWING   —•—

MISTAKES IN THE 1ST EDITION.                                


Text, par. 3.                                                                    


”. . . in this Ring  21 . . .                                                   

21 “. . . in this Round . . . (or

. . . . seven of the Ring . .                                                    

” World Period)

. . . through all the Races of the

Round or minor . . .”

Page 23, par. 1. last line.

” . . . present Ring.” 22                                                       

22 “. . . present Round.”

Page 24.                                                                         


1st line. . . . Ring 23. . .                                                    

23 . . . Round.

4th line”. . . . ethereal races . . .                                         ”.  . . ethereal Sub-races in the in the present Ring was seven each                                  present Round was seven, as in of these races developed or . . .                                         every Root-Race. Each of these admitted.”                                                                       

Sub-Races developed until the seventh

. . .” etc. †


Line 12. . . .” Ring.  24 . . .”                                              

24 . . . Round.

Line 19. . . . idem.  25                                                        


25 On this page you mix up the seven spiritual races with the seven

physical ones. The prototypes of each globe of a Round are invariably on planet

A, each Root-race of the Septenary being the model for one of the globes. Thus:



1st Root-race on planet A stands as a model for globe A

(and its last 7th).

2nd                                            globe B.

3rd                                            globe C.

4th                                            globe D.

                                         etc., etc.

And each first Root-race on each planet, and in each Round contains the prototypes of all the following, in its seven Sub-races.

† Each Round being the prototype of the Root-races (or the globe

period), and each first Root-race—the prototype of the six races to follow—the

first Root-race of our globe and Round, was then the synthesis within its septenary of the 6 races. Our last shall embrace all the faculties of the first.

Remember, the “prototype” is spiritual, physical and mental—a model, and that is

why the Masters, knowing from their predecessors and seeing clairvoyantly what

was, can say what will be.

The last twelve lines, on page 24,                            26 * No,

it is not. The sixth

as you see are completely wrong,                                     sense is

the perception of realities

must be re-written according to what                              and truth in

the invisible worlds

is said above.*                                                                  

(those we can reach, of course) and

“It is difficult for men . . . what                                         of

truth and fact on earth. All the

the other two senses are” 26 (line 8).                                 words and

sentences of a speech

becoming coloured it is easy to see

at once by the colour that accom-

panies sound—when truth is spoken

or a lie—a fact given or a distortion

of it.

Text, page 25, 1st line                                                        Corrections, read.

”The succeeding races have                                              27 “the succeeding races up to carried 27 . . .”                                                               

the fourth have carried, etc.”


—•— 258    THE  LETTERS  OF  H. P. BLAVATSKY   —•—


       MISTAKES IN THE 1ST EDITION.                                 CORRECTIONS


2nd par., line 3.                                                           28 “. . . of the first objective ”. . . the first sub-race of the                                       purely human race, that appeared first objective race. 28 . . . “                                       on our Earth in this Round.”

Page 26, line 9 from bottom.

. . . objective race. 29 . . .                                             29 objective Root-race. . . .

Page 27, line 4.

. . . only to a limited extent. 30                                               30 . . . “only to a limited That our eyes . .                                                           extent.”

This may be proven by the tradi-

tions of the First great Deluge at

about the middle of the fourth Root-

race when man perceived for the

first the rainbow, with its full

solar spectrum colours. There is a

real meaning to this, not the Bible

flapdoodle of the Covenant. I shall

give it in the Secret Doctrine.*

Page 28. 3rd line from below.

”fifth our present race 31 . . .”                                  31 * “fifth

Sub-race of the first


This is why the sense of taste is

now fully developed in our fifth

Sub-race of the fifth Root-race, the

prototypes of our Root-race and its

fifth Sub-race being—the fourth

Round and the fifth Sub-race of the

first Root-race in this our World

period—as you say rightly on page 31,

(2nd par.). Remember that we are

enveloped so to say (our earth life)


light, colour of purely earthly in-

tellect) and by Rasatala—from rasa

“taste”—I believe, for I was taught

so. The prototypes of the Round

being colour or sight and of the

Sub-race and Root-race—taste. All

correspondences you see.

Text, page 29, line 5.                                               


”But when the race en bloc rises                            32 . . . “the Race

en bloc—

up to 32 . . .                                                              

from the first to the fourth Root-


race rose up.” . . .

Line 6.

”and is enjoyed 33 . . .”                                          33 “and was enjoyed . . .”

Par. 2, line 2.

”third sub-race of the third                                   34 “third

sub-race of the First

race.” 34                                                                       

Root-race. . . .”


—•— 259    MAN’S  GROWTH  AND  EVOLUTION   —•—

MISTAKES IN THE 1ST EDITION.                                 


Page 31, par. 2, line 2.

. . . sub-race. “At first 35 . . .”                                             

35 “Sub-race, though it reached

its maximum only in the fifth sub-

race of the fifth Root-race. At

first . . .”


2nd par., 5th line.

”Man ate nothing.* 36  but imbibed                  * Flapdoodle.

. . .”                                                                          

36 . . . “Man ate as little as

the men of the third Round,

who imbibed, etc.”

2nd par., 12th line.

”Man did not become . . . in our                                        * Of all

the senses taste is the

fourth ring until the close of the                                        

grossest and most material; but

second race.” 37                                                                

taste has nothing to do with nourish-

ment, no more than loud or verbal

speech with talking and understand-

ing each other. You materialise

considerably my Mohini also.

37 Man did not become an eating

animal on this planet until the close

of the third Round, though he began

developing taste only in the first

sub-race of the first Root-race and

developed it entirely in the fifth

Root-race of our Fourth Round.

Page 34, line 8.

. . . “Son of the Fire 38 . . .”                                                

38 “Son of the FIRE-MIST.”

Page 35, line 16.

”During Sub-races of the                                                    39

“. . . Sub-races of the first

second race.” 39                                                                


Page 35, line 18.

”But man even then was not                                              40 * You

surely dream dreams,

crystallised and condensed . . .                                            my

gentle child. If you had

to be recognisable by his present descendants                   Humanity of the

second Round in

as belonging to their race (!!) . . .                                        

your mind’s eye when writing this

semi-ethereal . . . few attributes as                                     

·        passe encore—but on this Earth and

human (!!! ???) . . . in fact in the                                          in

this Round !? Why see what

physical sense he was really not a                                       Master

says in his letter to Mr.

man at all.” 40                                                                 

Sinnett. 1st Round man, an ethereal

being, non-intelligent but super-

spiritual. 2nd Round gigantic

ethereal, growing more condensed in

body a more PHYSICAL MAN. In the

third Round—less gigantic, a more

rational being, “more ape than

Deva-man -- (still a HUMAN MAN).

The Lord love you innocent sweety

. . . go to confession dear, and learn

from the Padris something of

Chapter VI, 2nd verse, in Genesis.

You have “Forgotten History.”



—•— 260    THE  LETTERS  OF  H. P. BLAVATSKY   —•—

MISTAKES IN THE 1ST EDITION.                                


Page 37, 2nd par., 1st line.

”The third race 41 marks.”                                            

41 “The third ‘Round’ marks.”

Page 38, 2nd par., line 3.

”Forbidden fruit.” 42


42 Forbidden fruit, my son, is a question that would necessitate 95

volumes and ¾. “The Fall of Man” occurred during the fourth Round, in the

seventh Sub-race of the second Sub-race. Until the third Sub-race men were

pre-Adamites, or rather Kadmonites, dual-sexed -- (see even Bible, first

Chapter, verses 26 & 27 and compare with Chapter II, verse 7; and in Chapter V,

verses 1 et seq.—begins the Kabalistic BLIND. Yes sir, touch was developed

verily in the third sub-race. Thus, do not pray call the seven Spiritual races

of man “OUR ancestors,” for they are the ancestors only of the first and second

Sub-races. Our ancestors are the shouting Post Kadmonites, the Adamites.

Remember the Deva, Pitri and the Manoushi Kingdoms or Ages.

Text, page 47, par. 2, line 3.                                         


. . . death . . . unknown during                                     

43 “. . . during the first two

the first two races. 43                                               

races it was unknown (and the

beginning of the third sub-race of

the first Root-race (fourth Round)

brings it upon earth, after the Fall

of Man!!)”

“Enoch.” * 44                                                         

44 * Enoch is a stray descendant

of the Spiritual races. So are many

others even in History, but they are

rare. Enoch and Hermes are one,

as you know. And Hermes is

Mercury or Buddha, etc., etc.!

Page 57, 2nd par., 1st line.                                          


For “second race 45 . . .”                                             

45 “third Round.”

Page 75, 2nd par., 2nd line.

”. . . Ring 46 . . . .”                                               

46 “Round.”

Page 76, 2nd par., 3rd line.                                          

”race 47 . . . .”                                                     

47 “Root-race,” the so-called


Page 77, 4th line from below.

”. . . with the Aryans,” and                                         

48 “with the Aryans, then in

consequently. 48                                                      

their first sub-race, and conse-

quently, etc.”

Page 88.

(Altan). 49                                                           

49 Atlan.

Page 89, line 10.

”Ring.” 50                                                            

50 “Round.”

Page 90, line 6.

”. . . Ring 51 . . . .”                                                

51 “Round.”


—•— 261    A  FINAL  CORRECTION   —•—



Finis—save my error.

Bhu                                  Janas

Bhuva                            Mahas

Suva                                Bhuva

Maha                                  Bhu

Jana                                   Suva

Tapas                                Tapas       

Satya                             Satya 52

52 This is your arrangement. Madame says it is a flapdoodle; and I beg to corroborate. The order given on the left hand side is correct.

H. P.



+ (her cross).

These pages to be taken and read to Mr. Sinnett, please. I cannot be writing to

both and he wants to know some things. Take this to him immediately, please.

Yours respectfully,


H. P. B.




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