Theosophy Wiki - User contributions [en]

Mahatma Letter to H. S. Olcott - LMW 2 No. 47

2024-02-13T11:59:14Z

Anton Diachenko: /* Page 3 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Morya]]
| receivedby = [[Henry Steel Olcott]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = unknown
| receiveddate = 1884
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = unknown
| vialocation = unknown
}}
'''This letter is Letter No. 47 in [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom, Second Series'']]'''. [[Mahatma]] [[Morya]] rebukes [[Henry Steel Olcott]] for misunderstanding [[Helena Petrovna Blavatsky]].<ref>C. Jinarājadāsa, ''Letters from the Masters of the Wisdom'', Second Series (Adyar, Madras,India: Theosophical Publishing House, 1925), 89-90.</ref>
 
 
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 2 No. 46|'''<nowiki> < </nowiki>'''Prev letter in LMW 2]]</big>{{pad|3em}}
<big>[[Mahatma Letter to Ramaswamier - LMW 2 No. 48|Next letter in LMW 2'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 1 No. 18|'''<nowiki> < </nowiki>'''Prev letter to Olcott]]</big>{{pad|3em}}
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 1 No. 37|Next letter to Olcott'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
 
== Envelope ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Illegible words in Master M's handwriting'''

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_env.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_env_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''NOTE: Bold text was omitted from the published version.'''

These are foolish, insane ideas of yours about [[Helena Petrovna Blavatsky|Upasika]] – Henry – wretched thoughts — the mirage thrown upon your brain by some of those who surround you. '''You are ruining the work of 10 years. You are slaughtering your own future, thereby. Know man, that unless you master such vile, sinful, suspicions about one innocent – unless you get

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_1.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''rid of them – that all the efforts made by you in the direction pointed out to you by Upasika 10 y[ears] ago in N.Y. & Pensylvania – that all such efforts shall go to naught. The worm shall devour to their very core the fruits of your most meritorious actions & that fruit shall decay and rot on the tree of your life and made to fall [to] the ground – dust & ashes.''' Do not take as an excuse your honesty. Honesty without justice is like a drunken watchman's bull's eye – made but to throw light on his own distorted features leaving all around him in greater darkness still. ''' The woman is innocent I tell you. She suffers [?] which cannot be interfered with, but the charges which went to make up the [pu]nishment – are all false, – they a[re] lies, forgery, conspiracy.''' You wrong her from be[gi]-

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_2.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
ning to end. You have never understood Upasika, nor the laws thro’ which her apparent life has been made to work – since you knew her. You are ungrateful and unjust – and even cruel. You take [[maya]] for reality & reality for illusion.

I have said and shall say no more, & now if you don’t listen & believe what I now tell you I shall have to turn [[Karma|Karma]] into a new direction.

::M

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_3.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Context and background ==

[[Curuppumullage Jinarājadāsa|Mr. Jinarajadasa]] provided these notes about this letter:
<blockquote>
1 Received in 1884. One further letter was received by H.S.O. Letter XIX in the First Series, on August 22, 1888.<ref>C. Jinarajadasa, 89.</ref>
</blockquote>

== Physical description of letter ==

The original of this letter is preserved at the [[Theosophical Society (Adyar)|Theosophical Society, Adyar, Chennai, India]].

== Publication history ==

== Commentary about this letter ==

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Morya]]
[[Category:ML to H. S. Olcott]]
[[Category:ML with images]]

Mahatma Letter to H. S. Olcott - LMW 2 No. 47

2024-02-13T11:54:09Z

Anton Diachenko: /* Page 2 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Morya]]
| receivedby = [[Henry Steel Olcott]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = unknown
| receiveddate = 1884
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = unknown
| vialocation = unknown
}}
'''This letter is Letter No. 47 in [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom, Second Series'']]'''. [[Mahatma]] [[Morya]] rebukes [[Henry Steel Olcott]] for misunderstanding [[Helena Petrovna Blavatsky]].<ref>C. Jinarājadāsa, ''Letters from the Masters of the Wisdom'', Second Series (Adyar, Madras,India: Theosophical Publishing House, 1925), 89-90.</ref>
 
 
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 2 No. 46|'''<nowiki> < </nowiki>'''Prev letter in LMW 2]]</big>{{pad|3em}}
<big>[[Mahatma Letter to Ramaswamier - LMW 2 No. 48|Next letter in LMW 2'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 1 No. 18|'''<nowiki> < </nowiki>'''Prev letter to Olcott]]</big>{{pad|3em}}
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 1 No. 37|Next letter to Olcott'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
 
== Envelope ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Illegible words in Master M's handwriting'''

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_env.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_env_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''NOTE: Bold text was omitted from the published version.'''

These are foolish, insane ideas of yours about [[Helena Petrovna Blavatsky|Upasika]] – Henry – wretched thoughts — the mirage thrown upon your brain by some of those who surround you. '''You are ruining the work of 10 years. You are slaughtering your own future, thereby. Know man, that unless you master such vile, sinful, suspicions about one innocent – unless you get

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_1.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''rid of them – that all the efforts made by you in the direction pointed out to you by Upasika 10 y[ears] ago in N.Y. & Pensylvania – that all such efforts shall go to naught. The worm shall devour to their very core the fruits of your most meritorious actions & that fruit shall decay and rot on the tree of your life and made to fall [to] the ground – dust & ashes.''' Do not take as an excuse your honesty. Honesty without justice is like a drunken watchman's bull's eye – made but to throw light on his own distorted features leaving all around him in greater darkness still. ''' The woman is innocent I tell you. She suffers [?] which cannot be interfered with, but the charges which went to make up the [pu]nishment – are all false, – they a[re] lies, forgery, conspiracy.''' You wrong her from be[gi]-

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_2.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
ning to end. You have never understood Upasika, nor the laws thro’ which her apparent life has been made to work – since you knew her. You are ungrateful and unjust and even cruel. You take [[maya]] for reality & reality for illusion.

I have said and shall say no more, & now if you don’t listen & believe what I now tell you I shall have to turn [[Karma|Karma]] into a new direction.

::M

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_3.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Context and background ==

[[Curuppumullage Jinarājadāsa|Mr. Jinarajadasa]] provided these notes about this letter:
<blockquote>
1 Received in 1884. One further letter was received by H.S.O. Letter XIX in the First Series, on August 22, 1888.<ref>C. Jinarajadasa, 89.</ref>
</blockquote>

== Physical description of letter ==

The original of this letter is preserved at the [[Theosophical Society (Adyar)|Theosophical Society, Adyar, Chennai, India]].

== Publication history ==

== Commentary about this letter ==

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Morya]]
[[Category:ML to H. S. Olcott]]
[[Category:ML with images]]

Mahatma Letter to H. S. Olcott - LMW 2 No. 47

2024-02-13T11:45:10Z

Anton Diachenko: /* Page 2 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Morya]]
| receivedby = [[Henry Steel Olcott]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = unknown
| receiveddate = 1884
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = unknown
| vialocation = unknown
}}
'''This letter is Letter No. 47 in [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom, Second Series'']]'''. [[Mahatma]] [[Morya]] rebukes [[Henry Steel Olcott]] for misunderstanding [[Helena Petrovna Blavatsky]].<ref>C. Jinarājadāsa, ''Letters from the Masters of the Wisdom'', Second Series (Adyar, Madras,India: Theosophical Publishing House, 1925), 89-90.</ref>
 
 
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 2 No. 46|'''<nowiki> < </nowiki>'''Prev letter in LMW 2]]</big>{{pad|3em}}
<big>[[Mahatma Letter to Ramaswamier - LMW 2 No. 48|Next letter in LMW 2'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 1 No. 18|'''<nowiki> < </nowiki>'''Prev letter to Olcott]]</big>{{pad|3em}}
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 1 No. 37|Next letter to Olcott'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
 
== Envelope ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Illegible words in Master M's handwriting'''

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_env.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_env_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''NOTE: Bold text was omitted from the published version.'''

These are foolish, insane ideas of yours about [[Helena Petrovna Blavatsky|Upasika]] – Henry – wretched thoughts — the mirage thrown upon your brain by some of those who surround you. '''You are ruining the work of 10 years. You are slaughtering your own future, thereby. Know man, that unless you master such vile, sinful, suspicions about one innocent – unless you get

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_1.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''rid of them – that all the efforts made by you in the direction pointed out to you by Upasika 10 y[ears] ago in N.Y. & Pensylvania – that all such efforts shall go to naught. The worm shall devour to their very core the fruits of your most meritorious actions & that fruit shall decay and rot on the tree of your life and made to fall [to] the ground – dust & ashes.''' Do not take as an excuse your honesty. Honesty without justice is like a drunken watchman's bull's eye – made but to throw light on his own distorted features leaving all around him in greater darkness still. ''' The woman is innocent I tell you. She suffers [?] which cannot be interfered with, but the charges which [?] to make up the [pu]nishment – are all false, – they a[re] lies, forgery, conspiracy.''' You wrong her from be[gi]-

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_2.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
ning to end. You have never understood Upasika, nor the laws thro’ which her apparent life has been made to work – since you knew her. You are ungrateful and unjust and even cruel. You take [[maya]] for reality & reality for illusion.

I have said and shall say no more, & now if you don’t listen & believe what I now tell you I shall have to turn [[Karma|Karma]] into a new direction.

::M

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_3.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Context and background ==

[[Curuppumullage Jinarājadāsa|Mr. Jinarajadasa]] provided these notes about this letter:
<blockquote>
1 Received in 1884. One further letter was received by H.S.O. Letter XIX in the First Series, on August 22, 1888.<ref>C. Jinarajadasa, 89.</ref>
</blockquote>

== Physical description of letter ==

The original of this letter is preserved at the [[Theosophical Society (Adyar)|Theosophical Society, Adyar, Chennai, India]].

== Publication history ==

== Commentary about this letter ==

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Morya]]
[[Category:ML to H. S. Olcott]]
[[Category:ML with images]]

Mahatma Letter to H. S. Olcott - LMW 2 No. 47

2024-02-13T10:50:44Z

Anton Diachenko: /* Page 2 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Morya]]
| receivedby = [[Henry Steel Olcott]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = unknown
| receiveddate = 1884
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = unknown
| vialocation = unknown
}}
'''This letter is Letter No. 47 in [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom, Second Series'']]'''. [[Mahatma]] [[Morya]] rebukes [[Henry Steel Olcott]] for misunderstanding [[Helena Petrovna Blavatsky]].<ref>C. Jinarājadāsa, ''Letters from the Masters of the Wisdom'', Second Series (Adyar, Madras,India: Theosophical Publishing House, 1925), 89-90.</ref>
 
 
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 2 No. 46|'''<nowiki> < </nowiki>'''Prev letter in LMW 2]]</big>{{pad|3em}}
<big>[[Mahatma Letter to Ramaswamier - LMW 2 No. 48|Next letter in LMW 2'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 1 No. 18|'''<nowiki> < </nowiki>'''Prev letter to Olcott]]</big>{{pad|3em}}
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 1 No. 37|Next letter to Olcott'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
 
== Envelope ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Illegible words in Master M's handwriting'''

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_env.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_env_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''NOTE: Bold text was omitted from the published version.'''

These are foolish, insane ideas of yours about [[Helena Petrovna Blavatsky|Upasika]] – Henry – wretched thoughts — the mirage thrown upon your brain by some of those who surround you. '''You are ruining the work of 10 years. You are slaughtering your own future, thereby. Know man, that unless you master such vile, sinful, suspicions about one innocent – unless you get

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_1.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''rid of them – that all the efforts made by you in the direction pointed out to you by Upasika 10 y[ears] ago in N.Y. & Pensylvania – that all such efforts shall go to naught. The worm shall devour to their very core the fruits of your most meritorious actions & that fruit shall decay and rot on the tree of your life and made to fall [to] the ground – dust & ashes.''' Do not take as an excuse your honesty. Honesty without justice is like a drunken watchman's bull's eye – made but to throw light on his own distorted features leaving all around him in greater darkness still. ''' The woman is innocent I tell you. She suffers [?] which cannot be interfered with, but the charges which [?] to make up the [instment?] – are all false. [?] lies, forgery, conspiracy, [?]''' You wrong [?] her from be-

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_2.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
ning to end. You have never understood Upasika, nor the laws thro’ which her apparent life has been made to work – since you knew her. You are ungrateful and unjust and even cruel. You take [[maya]] for reality & reality for illusion.

I have said and shall say no more, & now if you don’t listen & believe what I now tell you I shall have to turn [[Karma|Karma]] into a new direction.

::M

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_3.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Context and background ==

[[Curuppumullage Jinarājadāsa|Mr. Jinarajadasa]] provided these notes about this letter:
<blockquote>
1 Received in 1884. One further letter was received by H.S.O. Letter XIX in the First Series, on August 22, 1888.<ref>C. Jinarajadasa, 89.</ref>
</blockquote>

== Physical description of letter ==

The original of this letter is preserved at the [[Theosophical Society (Adyar)|Theosophical Society, Adyar, Chennai, India]].

== Publication history ==

== Commentary about this letter ==

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Morya]]
[[Category:ML to H. S. Olcott]]
[[Category:ML with images]]

Mahatma Letter to H. S. Olcott - LMW 2 No. 47

2024-02-13T10:47:11Z

Anton Diachenko: /* Page 1 transcription, image, and notes */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Morya]]
| receivedby = [[Henry Steel Olcott]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = unknown
| receiveddate = 1884
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = unknown
| vialocation = unknown
}}
'''This letter is Letter No. 47 in [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom, Second Series'']]'''. [[Mahatma]] [[Morya]] rebukes [[Henry Steel Olcott]] for misunderstanding [[Helena Petrovna Blavatsky]].<ref>C. Jinarājadāsa, ''Letters from the Masters of the Wisdom'', Second Series (Adyar, Madras,India: Theosophical Publishing House, 1925), 89-90.</ref>
 
 
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 2 No. 46|'''<nowiki> < </nowiki>'''Prev letter in LMW 2]]</big>{{pad|3em}}
<big>[[Mahatma Letter to Ramaswamier - LMW 2 No. 48|Next letter in LMW 2'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 1 No. 18|'''<nowiki> < </nowiki>'''Prev letter to Olcott]]</big>{{pad|3em}}
<big>[[Mahatma_Letter_to H. S. Olcott - LMW 1 No. 37|Next letter to Olcott'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
 
== Envelope ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Illegible words in Master M's handwriting'''

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_env.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_env_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''NOTE: Bold text was omitted from the published version.'''

These are foolish, insane ideas of yours about [[Helena Petrovna Blavatsky|Upasika]] – Henry – wretched thoughts — the mirage thrown upon your brain by some of those who surround you. '''You are ruining the work of 10 years. You are slaughtering your own future, thereby. Know man, that unless you master such vile, sinful, suspicions about one innocent – unless you get

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_1.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''rid of them – that all the offers made by you in the direction pointed out to you by Upasika to [?] in N.Y. & Pensylvnia – that all such [?] shall go to naught. The [notion?] [?] to their very care the faults of your most meritorious actions & that [?] [?] shall reach me not in the tree of your life. [?] [?] to the ground – dust & ashes.''' Do not take as an excuse your honesty. Honesty without justice is like a drunken watchman's bull's eye – made but to throw light on his own distorted features leaving all around him in greater darkness still. ''' The woman is innocent I tell you. She suffers [?] which cannot be interfered with, but the charges which [?] to make up the [instment?] – are all false. [?] lies, forgery, conspiracy, [?]''' You wrong [?] her from be-

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_2.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
ning to end. You have never understood Upasika, nor the laws thro’ which her apparent life has been made to work – since you knew her. You are ungrateful and unjust and even cruel. You take [[maya]] for reality & reality for illusion.

I have said and shall say no more, & now if you don’t listen & believe what I now tell you I shall have to turn [[Karma|Karma]] into a new direction.

::M

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_3.jpg http://www.theosophy.wiki/mywiki/images/ML/LMW2-47_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''

{{Col-end}}

== Context and background ==

[[Curuppumullage Jinarājadāsa|Mr. Jinarajadasa]] provided these notes about this letter:
<blockquote>
1 Received in 1884. One further letter was received by H.S.O. Letter XIX in the First Series, on August 22, 1888.<ref>C. Jinarajadasa, 89.</ref>
</blockquote>

== Physical description of letter ==

The original of this letter is preserved at the [[Theosophical Society (Adyar)|Theosophical Society, Adyar, Chennai, India]].

== Publication history ==

== Commentary about this letter ==

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Morya]]
[[Category:ML to H. S. Olcott]]
[[Category:ML with images]]

Mahatma Letter No. 70c

2024-01-05T13:45:08Z

Anton Diachenko: /* Page 3 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = August 1882
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 70c''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 20c''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 70c#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 70b|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 71|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 70b|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 76|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Received August, 1882. 
'''[[Mahatma Letter No. 70b#Page 2|(*)]]''' Except in so far, that he constantly uses the terms "[[God]]" and "Christ" which taken in their [[Esotericism|esoteric]] sense simply mean "Good" — in its dual aspect of the abstract and the concrete and nothing more dogmatic, [[Eliphas Levi]] is not in any direct conflict with our teachings. It is again a straw blown out of a hay-stack and accused by the wind to belong to a hay-rick. Most of those, whom you may call, if you like, candidates for [[Devachan|Deva Chan]] — die and are reborn in the [[Kāmaloka|Kama-Loka]] "without remembrance"; though (and just because) they do get some of it back in the Deva-Chan. Nor can we call it a full, but only a partial remembrance. You would hardly call "remembrance" a dream of yours; some particular scene or scenes, within whose narrow limits you would find enclosed a few persons — those whom you loved best, with an undying

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-1_6268.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-1_6268_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''hay rick''' is a term that has various regional usages, but here it may refer to the criss-crossed stacking of bales of hay.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
love, that holy feeling that alone survives, and — not the slightest recollection of any other events or scenes? Love and Hatred are the only immortal feelings, the only survivors from the wreck of Ye-damma, or the phenomenal world. Imagine yourself then, in [[Devachan|Deva-Chan]] with those you may have loved with such immortal love; with the familiar, shadowy scenes connected with them for a background and — a perfect blank for everything else relating to your interior, social, political, literary and social life. And then, in the face of that spiritual, purely cogitative existence, of that unalloyed felicity which, in proportion with the intensity of the feelings that created it, last from a few to several thousand years, — call it the "personal remembrance of [[Alfred Percy Sinnett|A. P. Sinnett]]" — if you can. Dreadfully monotonous! — you may think. — Not in the least — I answer. Have you experienced monotony during — say — that moment which you considered

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-2_6269.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-2_6269_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
then and now so consider it — as the moment of the highest bliss you have ever felt? — Of course not. — Well no more will you experience it there, in that passage through the [[Eternity]] in which a million of years is no longer than a second. There, where there is no consciousness of an external world there can be no discernment to mark differences, hence, — no perception of contrasts, of monotony or variety; nothing in short, outside that immortal feeling of love and sympathetic attraction whose seeds are planted in the [[Manas|fifth]], whose plants blossom luxuriantly in and around the [[Kāma|fourth]], but whose roots have to penetrate deep into the [[Buddhi|sixth principle]], if it would survive the lower groups. (And now I propose to kill two birds with one stone — to answer your and [[Allan Octavian Hume|Mr. Hume]]'s questions at the same time). — Remember, both, that we create ourselves our [[devachan]] as our [[avitchi]] while yet on earth, and mostly during the latter days and even moments of our intellectual, sentient lives. That feeling which is the strongest
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-3_6270.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-3_6270_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
in us at that supreme hour; when, as in a [[Dreams|dream]], the events of a long life, to their minutest details, are marshalled in the greatest order in a few seconds in our vision [1] — that feeling will become the fashioner of our bliss or woe, the life principle of our future existence. In the latter we have no substantial being, but only a present and momentary existence, — whose duration has no bearing upon, as no effect, or relation to its being — which as every other effect of a transitory cause will be as fleeting, and in its turn will vanish and cease to be. The real full remembrance of our lives will come but at the end of the minor cycle — not before. In [[Kāmaloka|Kama Loka]] those who retain their remembrance, will not enjoy it at the supreme hour of recollection. — Those who know they are
 
[1] That vision takes place when a person is already proclaimed dead. The brain is the last organ that dies.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-4_6271.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-4_6271_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
dead in their physical body — can only be either [[adept]]s or — sorcerers; and these two are the exceptions to the general rule. Both having been "co-workers with nature," the former for good, the latter — for bad, in her work of creation and in that of destruction, they are the only ones who may be called immortal — in the [[Kabbalah|Kabalistic]] and the [[Esotericism|esoteric]] sense of course. Complete or true [[immortality]], — which means an unlimited sentient existence, can have no breaks and stoppages, no arrest of [[Manas#Self-Consciousness|Self-consciousness]]. And even the [[shell]]s of those good men whose page will not be found missing in the great Book of Lives at the threshold of the Great [[Nirvāṇa|Nirvana]], even they will regain their remembrance and an appearance of Self-consciousness, only after the

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-5_6272.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-5_6272_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Buddhi|sixth]] and [[Ātman|seventh]] principles with the essence of the [[Manas|5th]] (the latter having to furnish the material for even that partial recollection of [[Principle#Individuality and personality|personality]] which is necessary for the object in [[Devachan|Deva Chan]]) — have gone to their [[Life after Death#Period of gestation|gestation period]], not before. Even in the case of [[suicide]]s and those who have perished by violent death, even in their case, consciousness requires a certain time to establish its new centre of gravity, and evolve, as Sir W. Hamilton would have it — its "perception proper" henceforth to remain distinct from "sensation proper." Thus, when man dies, his "[[Soul]]" (fifth prin.) becomes unconscious and loses all remembrance of things internal as well as external. Whether his stay in [[Kāmaloka|Kama Loka]] has to last but a few moments, hours, days, weeks, months or years; whether he died a natural or a violent death; whether it occurred in his young or old age, and, whether the [[Ego]] was good,

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-6_6273.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-6_6273_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
bad, or indifferent, — his consciousness leaves him as suddenly as the flame leaves the wick, when blown out. When life has retired from the last particle in the [[brain]] matter, his perceptive faculties become extinct forever, his spiritual powers of cogitation and volition — (all those faculties in short, which are neither inherent in, nor acquirable by organic matter) — for the time being. His [[Māyāvi-Rūpa|Mayavi rupa]] may be often thrown into objectivity, as in the cases of apparitions after [[death]]; but, unless it is projected with the knowledge of (whether latent or potential), or, owing to the intensity of the desire to see or appear to someone, shooting through the dying brain, the apparition will be simply — automatical; it will not be due to any sympathetic attraction, or to any act of volition, and no more than the reflection of a person passing

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-7_6274.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-7_6274_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unconsciously near a mirror, is due to the desire of the latter.

Having thus explained the position, I will sum up and ask again why it should be maintained that what is given by [[Eliphas Levi]] and expounded by [[Helena Petrovna Blavatsky|H.P.B.]], is "in direct conflict" with my teaching? E.L. is an [[Occultism|Occultist]], and a [[Kabbalah|Kabalist]], and writing for those who are supposed to know the rudiments of the Kabalistic tenets, uses the peculiar phraseology of his doctrine, and H.P.B. follows suit. The only omission she was guilty of, was not to add the word "Western" between the two words "Occult" and doctrine (see third line of Editor's note). She is a fanatic in her way, and is unable to write with anything like system and calmness, or to remember that

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-8_6275.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-8_6275_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
the general public needs all the lucid explanations that to her may seem superfluous. And, as you are sure to remark — "but this is also our case; and you too seem to forget it," — I will give you a few more explanations. As remarked on the margin of the October [[The Theosophist (periodical)|Theosophist]] — the word "[[immortality]]" has for the initiates and occultists quite a different meaning. We call "immortal" but the one Life in its universal collectivity and entire or [[Absolute]] Abstraction; that which has neither beginning nor end, nor any break in its continuity. Does the term apply to anything else? Certainly it does not. Therefore the earliest Chaldeans had several prefixes to the word "immortality," one of which is the Greek, rarely-used term — panaeonic immortality, i.e. beginning with the [[manvantara]] and ending with the [[pralaya]] of our Solar

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-9_6276.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-9_6276_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The margin of the October Theosophist''' refers to the article "Stray Thoughts on Death and Satan" published in ''The Theosophist'' Vol. III, No. 1, October, 1881, pp. 12-15. See the article [http://www.blavatsky.net/index.php/what-s-in-a-name/17-hpblavatsky/hpb-articles/109-stray-thoughts-on-death-and-satan# here.]

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Universe. It lasts the [[aeon]], or "period" of our pan or "all-nature." Immortal then is he, in the panaeonic [[immortality]] whose distinct consciousness and perception of Self under whatever form — undergoes no disjunction at any time not for one second, during the period of his Egoship. Those periods are several in number, each having its distinct name in the secret doctrines of the Chaldeans, Greeks, Egyptians and Aryans, and, were they but amenable to translation, — which they are not, at least so long as the idea involved remains inconceivable to the Western mind — I could give them to you. Suffice for you, for the present to know, that a man, an [[Ego]] like yours or mine, may be immortal from one to the other [[Round]]. Let us say I begin my immortality

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-10_6278.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-10_6278_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 11 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
at the present [[Round#Fourth Round|fourth Round]], i.e., having become a full adept (which unhappily I am not) I arrest the hand of [[Death]] at will, and when finally obliged to submit to it, my knowledge of the secrets of nature puts me in a position to retain my consciousness and distinct perception of Self as an object to my own reflective consciousness and cognition; and thus avoiding all such dismemberments of [[principle]]s, that as a rule take place after the physical death of average humanity, I remain as [[Koot Hoomi|Koothoomi]] in my [[Ego]] throughout the whole series of births and lives across the seven worlds and Arupa-lokas until finally I land again on this earth among the [[Root-Race#Fifth Root-Race|fifth race]]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-11_6279.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-11_6279_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 12 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
men of the full [[Round#Fifth Round|fifth Round]] beings. I would have been, in such a case — "immortal" for an inconceivable (to you) long period, embracing many milliards of years. And yet am "I" truly immortal for all that? Unless I make the same efforts as I do now, to secure for myself another such furlough from Nature's Law, Koothoomi will vanish and may become a Mr. Smith or an innocent Babu, when his leave expires. There are men who become such mighty beings, there are men among us who may become immortal during the remainder of the Rounds, and then take their appointed place among the highest [[Chohan]]s, the [[Planetary Spirit|Planetary conscious "Ego-Spirits"]]. Of course the [[Monad]] "never perishes whatever happens",
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-12_6280.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-12_6280_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 13 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
but [[Eliphas Levi|Eliphas]] speaks of the personal not of the Spiritual [[Ego]]s, and you have fallen into the same mistake (and very naturally too) as [[C. C. Massey|C.C.M.]]; though I must confess the passage in [[Isis Unveiled (book)|Isis]] was very clumsily expressed, as I had already remarked to you, about this same paragraph in one of my letters long ago. I had to "exercise my ingenuity" over it — as the Yankees express it, but, succeeded in mending the hole, I believe, — as I will have to many times more, I am afraid, before we have done with Isis. It really ought to be re-written for the sake of the family honour.

'''[[Mahatma Letter No. 70b#Page 5|(**)]]''' It is certainly inconceivable, therefore, there is no mortal use to discuss the subject.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-13_6282.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-13_6282_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 14 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''[[Mahatma Letter No. 70b#Page 5|(***)]]''' You misconceived the teaching, because you were not aware of what you are now told: (a) who are the true co-workers with nature; and (b) that it is by no means all the evil co-workers, who drop into the [[Moon#The_Eighth_Sphere|eighth sphere]] and are annihilated.[2]

The potency for [[evil]] is as great in man — aye — greater — than the potentiality for good. An exception to the rule of nature, that exception, which in the case of [[adept]]s and sorcerers becomes in its turn a rule, has again its own exceptions. Read carefully the passage that [[C. C. Massey|C.C.M.]] left unquoted — on pp. 352-353, [[Isis Unveiled (book)|Isis]] Volume I, Para. 3. Again she
 
[2] Annihilated suddenly as human [[Ego]]s and personalities, lasting in that world of pure matter under various material forms an inconceivable length of time before they can return to primeval matter.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-14_6284.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-14_6284_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 15 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
omits to distinctly state that the case mentioned relates but to those powerful sorcerers whose co-partnership with nature for evil affords to them the means of forcing her hand, and thus accord them also panaeonic immortality. But oh, what kind of immortality, and how preferable is annihilation to their lives! Don't you see that everything you find in Isis is delineated, hardly sketched — nothing completed or fully revealed. Well the time has come, but where are the workers for such a tremendous task?

Says Mr. Hume (see affixed letter marked passages — [[Mahatma Letter No. 70a#Page 1 transcription, image, and notes|10 [X]]] and [[Mahatma Letter No. 70c#Page 16|1]], [[Mahatma Letter No. 70c#Page 19|2]], [[Mahatma Letter No. 70c#Page 23|3]]). And now when you have read the objections to that "most unsatisfactory" doctrine — as [[Allan Octavian Hume|Mr. Hume]] calls it — a doctrine

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-15_6285.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-15_6285_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 16 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
which you had to learn first as a whole, before proceeding to study it in parts, — at the risk of satisfying you no better, I will proceed to explain the latter.

'''[[Mahatma Letter No. 70a#Page 2|(1)]]''' Altho' not "wholly dissevered from their [[Buddhi|sixth]] and [[Ātman|seventh]] [[principle]]s" and quite "potent" in the seance room, nevertheless to the day when they would have died a natural [[death]], they are separated from the higher principles by a gulf. The sixth and seventh remain passive and negative, whereas, in cases of accidental death the higher and the lower groups mutually attract each other. In cases of good and innocent [[Ego]]s, moreover, the latter gravitates irresistibly toward the sixth and seventh, and thus — either slumbers surrounded by happy dreams, or, sleeps a
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-16_6286.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-16_6286_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 17 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
dreamless profound sleep until the hour strikes. With a little reflection, and an eye to eternal justice and fitness of things, you will see why. The victim whether good or bad is irresponsible for his [[death]], even if his death were due to some action in a previous life or an antecedent birth; was an act, in short, of the [[Karma|Law of Retribution]], still, it was not the direct result of an act deliberately committed by the [[Ego#Lower ego|personal Ego]] of that life during which he happened to be killed. Had he been allowed to live longer he may have atoned for his antecedent sins still more effectually: and even now, the Ego having been made to pay off the debt of his maker (the previous Ego) is free from the blows of retributive

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-17_6287.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-17_6287_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 18 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
justice. The [[Dhyāni-Chohan|Dhyan Chohans]] who have no hand in the guidance of the living human [[Ego]], protect the helpless victim when it is violently thrust out of its element into a new one, before it is matured and made fit and ready for it. We tell you what we know, for we are made to learn it through personal experience. You know what I mean and I CAN SAY NO MORE! Yes; the victims whether good or bad sleep, to awake but at the hour of the last Judgment, which is that hour of the [[After death#The "Death_struggle"|supreme struggle]] between the [[Buddhi|sixth]] and [[Ātman|seventh]], and the [[Manas|fifth]] and [[Kāma|fourth]] at the threshold of the [[After_death#Period_of_gestation|gestation state]]. And even after that, when the sixth and seventh carrying off a portion of the fifth have gone into their Akasic Samadhi, even then it may happen that the spiritual spoil from the fifth will prove

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-18_6288.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-18_6288_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 19 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
too weak to be reborn in [[Devachan|Deva-Chan]]; in which case it will there and then reclothe itself in a new body, the subjective "Being" created from the [[Karma]] of the victim (or no-victim, as the case may be) and enter upon a [[Reincarnation|new earth-existence]] whether upon this or any other [[Globe|planet]]. In no case then, — with the exception of [[suicide]]s and [[shell]]s, is there any possibility for any other to be attracted to a [[Mediumship|seance room]]. And it is clear that "this teaching is not in opposition to our former doctrine" and that while "shells" will be many, — Spirits very few.

'''[[Mahatma Letter No. 70a#Page 3|(2)]]''' There is a great difference in our humble opinion. We, who look at it from a stand-point which would prove very unacceptable to Life Insurance

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-19_6289.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-19_6289_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 20 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Companies, say, that there are very few if any of the men who indulge in the above enumerated vices, who feel perfectly sure that such a course of action will lead them eventually to premature [[death]]. Such is the penalty of [[Māyā|Maya]]. The "vices" will not escape their punishment; but it is the cause not the effect that will be punished, especially an unforeseen though probable effect. As well call a [[suicide]] a man who meets his death in a storm at sea, as one who kills himself with "over-study." Water is liable to drown a man, and too much brain-work to produce a softening of the brain which may carry him away. In such a case no one ought to cross the Kalapani nor even to take a bath for fear of getting faint in it and drowned (for we all know of such cases); nor should a

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-20_6290.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-20_6290_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''Kalapani''' is a river near the border between Nepal and Kumaun, in India. It also refers to a taboo in Indian culture according to which crossing the seas causes the loss of one's caste status.

{{Col-end}}

== Page 21 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
man do his duty, least of all sacrifice himself for even a laudable and highly-beneficent cause, as many of us — ([[Helena Petrovna Blavatsky|H.P.B.]] for one) — do. Would [[Allan Octavian Hume|Mr. Hume]] call her a [[suicide]] were she to drop down dead over her present work? Motive is everything and man is punished in a case of direct responsibility, never otherwise. In the victim's case the natural hour of death was anticipated accidentally, while in that of the suicide, [[death]] is brought on voluntarily and with a full and deliberate knowledge of its immediate consequences. Thus a man who causes his death in a fit of temporary insanity is not a felo de se to the great grief and often trouble of the Life Insurance Companies. Nor is he left a prey to the temptations of the [[Kāmaloka|Kama Loka]] but

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-21_6291.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-21_6291_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Felo de se''' is Latin for "felon of himself", an archaic legal term meaning suicide.

{{Col-end}}

== Page 22 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
falls asleep like any other victim. A Guiteau will not remain in the earth's atmosphere with his higher principles over him — inactive and paralysed, still there. Guiteau is gone into a state during the period of which, he will be ever firing at his President, thereby tossing into confusion and shuffling the destinies of millions of persons; where he will be ever tried and ever hung. Bathing in the reflections of his deeds and thoughts — especially those he indulged in on the scaffold, . . . . . . . . . . . . . . . . . . . . [Two lines in original have been deleted here. — ED.] his fate. As for those who were "knocked over by cholera, or plague, or jungle fever" they could not have succumbed had they not the germs for the development
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-22_6292.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-22_6292_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Charles Julius Guiteau''' (September 8, 1841 – June 30, 1882) was an American preacher, writer and lawyer who assassinated James A. Garfield, the 20th President of the United States. He was convicted and hanged for the crime.
* '''Scaffold''' is the platform on which a criminal was executed by hanging.

{{Col-end}}

== Page 23 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
of such diseases in them from birth.

"So then, the great bulk of the physical phenomena of [[Spiritualism|Spiritualists]]" my dear brother, are not "due to these Spirits" but indeed — to "[[shell]]s."

'''[[Mahatma Letter No. 70a#Page 5|(3)]]''' "The [[Spirit]]s of very fair average good people dying natural [[death]]s remain . . . in the [[Kāmaloka|earth's atmosphere]] from a few days to a few years," the period depending on their readiness to meet their — creature not their creator; a very abstruse subject you will learn later on, when you too are more prepared. But why should they "communicate"? Do those you love communicate with you during their sleep objectively? Your Spirits, in hours of danger, or intense sympathy, vibrating on the same current of thought — which in such cases, creates a kind of telegraphic

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-23_6294.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-23_6294_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 24 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
spiritual wires between your two bodies — may meet and mutually impress your memories; but then you are living, not dead bodies. But how can an unconscious [[Manas|5th principle]] (see supra) impress or communicate with a living organism, unless it has already become a [[shell]]? If, for certain reasons they remain in such a state of lethargy for several years, the spirits of the living may ascend to them, as you were already told; and this may take place still easier than in [[Devachan|Deva Chan]], where the Spirit is too much engrossed in his personal bliss to pay much attention to an intruding element. I say — they cannot.

'''[[Mahatma Letter No. 70a#Page 5|(4)]]''' I am sorry to contradict your statement. I know of no "thousands of spirits" who do appear in circles — and moreover positively do not know

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-24_6295.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-24_6295_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 25 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
of one "perfectly pure circle" — and "teach the highest morality." I hope I may not be classed with slanderers in addition to other names lately bestowed upon me, but truth compels me to declare that [[Allan Kardec]] was not quite immaculate during his lifetime, nor has become a very pure Spirit since. As to teaching the "highest morality," we have a [[Dugpa|Dugpa-Shammar]] not far from where I am residing. Quite a remarkable man. Not very powerful as a sorcerer but excessively so, as a drunkard, a thief, a liar, and — an orator. In this latter role he could give points to and beat Messrs. Gladstone, [[Charles Bradlaugh|Bradlaugh]], and even the Rev. H. W. Beacher — than whom, there is no more eloquent preacher of morality, and no greater breaker of his Lord's Commandments in the U.S.A. This Shapa-tung

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-25_6296.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-25_6296_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''William Ewart Gladstone''' (29 December 1809 – 19 May 1898) was a British Liberal statesman. He served as Prime Minister four separate times, more than any other person.
* '''Rev. H. W. Beacher''' refers to Henry Ward Beecher (June 24, 1813 – March 8, 1887), a prominent Congregationalist clergyman, social reformer, abolitionist, and speaker in the mid to late 19th century. An 1875 adultery trial in which he was accused of having an affair with a married woman was one of the most notorious American trials of the 19th century.

{{Col-end}}

== Page 26 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Lama, when thirsty, can make an enormous audience of "[[Gelug-pa|yellow-cap]]" laymen weep all their yearly supply of tears, with the narrative of his repentance and suffering in the morning, and then get drunk in the evening and rob the whole village by [[Mesmerism|mesmerising]] them into a dead sleep. Preaching and teaching morality with an end in view proves very little. Read "J.P.T.'s" article in [[Light (periodical)|Light]] and what I say will be corroborated.

[To A.P.S. '''[[Mahatma Letter No. 70b#Page 6|(5)]]'''.] The [[Pralaya#obscuration|"obscuration"]] comes on only when the last man of whatever [[Round]] has passed into the [[Globe#Worlds of Causes and of Effects|sphere of effects]]. Nature is too well, too mathematically adjusted to cause mistakes to happen in the exercise of her functions. The obscuration of the planet on which are now
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-26_6298.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-26_6298_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 27 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Evolution|evoluting]] the [[Root-Race|races]] of the [[Round#Fifth Round|fifth Round]] men — will, of course "be behind the few avant couriers" who are now here. But before that time comes we will have to part, to meet no more, as the Editor of the [[The Pioneer (periodical)|Pioneer]] and his humble correspondent.

And now having shown that the October Number of the [[The Theosophist (periodical)|Theosophist]] was not utterly wrong, nor was it at "variance with the later teaching," may [[Koot Hoomi|K.H.]] set you to "reconcile the two"?

To reconcile you still more with [[Eliphas Levi|Eliphas]], I will send you a number of his MSS. — that have never been published, in a large, clear, beautiful handwriting with my comments all through. Nothing
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-27_6300.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-27_6300_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Avant-couriers''' refers to the scouts or advance guard of an army.
* '''The October Number of the Theosophist.''' See note on [[Mahatma_Letter_No._70c#Page 9|page 9]].
* '''MSS. — that have never been published''', including the Master's comments, were later (1883) published under the title [[Paradoxes of the Highest Science (book)|''Paradoxes of the Highest Science'']]. See a copy of the ''second edition'' [https://www.sacred-texts.com/eso/levi/phs/phs03.htm# here].
{{Col-end}}

== Page 28 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
better than that can give you a key to [[Kabbalah|Kabalistic]] puzzles.

I have to write to [[Allan Octavian Hume|Mr. Hume]] this week; to give him consolation, and to show, that unless he has a strong desire to live, he need not trouble himself about [[Devachan|Deva-Chan]]. Unless a man loves well or hates as well, he will be neither in Deva-Chan nor in [[Avitchi]]. "Nature spews the luke-warm out of her mouth" means only that she annihilates their [[Ego#Lower ego|personal Egos]] (not the [[shell]]s, nor yet the [[Buddhi|sixth principle]]) in the [[Kāmaloka|Kama Loka]] and the Deva-Chan. This does not prevent them from being immediately reborn — and, if their lives were not very very bad, — there is no
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-28_6302.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-28_6302_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Nor yet the sixth principle...''' The word "yet" in the Master's handwriting could also be read as "get".

{{Col-end}}

== Page 29 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reason why the eternal [[Monad]] should not find the page of that life intact in the Book of Life.

[[Koot Hoomi|K. H.]]
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-29_6304.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-29_6304_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==
This letter is Mahatma KH's response to letters 70-A and 70-B, sent by A. O. Hume and A. P. Sinnett respectively. For full context and background see [[Mahatma_Letter_No._70a#Context_and_background|here]].

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter with related letters [[Mahatma Letter No. 70a|70a]] and [[Mahatma Letter No. 70b|70b]]:
<blockquote>
[[Mahatma Letter No. 70a|20A]] is from [[Allan Octavian Hume|AOH]] to [[Koot Hoomi|KH]], written on note paper in black ink. Certain passages have been underscored and reference numbers have been added in blue pencil.
 
[[Mahatma Letter No. 70b|20B]] is from [[Alfred Percy Sinnett|APS]] to [[Helena Petrovna Blavatsky|HPB]] and is written on small sheets of note paper. Certain passages have been underscored in blue pencil.
 
20C is from [[Koot Hoomi|KH]] to [[Alfred Percy Sinnett|APS]]. It is written on the back of 20A, 20B and on additional sheets of the same size. He writing is in blue pencil and has a granular appearance such as one might produce by writing with a colored pencil on paper placed on the cover of a clothbound book, or similar rough surface. A number of letters dated during the latter half of 1882 have this appearance. how this effect was produced is not known.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 123.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML needs background]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML needs commentary]]

Mahatma Letter No. 70c

2023-12-31T11:06:26Z

Anton Diachenko: /* Page 3 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = August 1882
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 70c''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 20c''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 70c#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 70b|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 71|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 70b|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 76|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Received August, 1882. 
'''[[Mahatma Letter No. 70b#Page 2|(*)]]''' Except in so far, that he constantly uses the terms "[[God]]" and "Christ" which taken in their [[Esotericism|esoteric]] sense simply mean "Good" — in its dual aspect of the abstract and the concrete and nothing more dogmatic, [[Eliphas Levi]] is not in any direct conflict with our teachings. It is again a straw blown out of a hay-stack and accused by the wind to belong to a hay-rick. Most of those, whom you may call, if you like, candidates for [[Devachan|Deva Chan]] — die and are reborn in the [[Kāmaloka|Kama-Loka]] "without remembrance"; though (and just because) they do get some of it back in the Deva-Chan. Nor can we call it a full, but only a partial remembrance. You would hardly call "remembrance" a dream of yours; some particular scene or scenes, within whose narrow limits you would find enclosed a few persons — those whom you loved best, with an undying

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-1_6268.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-1_6268_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''hay rick''' is a term that has various regional usages, but here it may refer to the criss-crossed stacking of bales of hay.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
love, that holy feeling that alone survives, and — not the slightest recollection of any other events or scenes? Love and Hatred are the only immortal feelings, the only survivors from the wreck of Ye-damma, or the phenomenal world. Imagine yourself then, in [[Devachan|Deva-Chan]] with those you may have loved with such immortal love; with the familiar, shadowy scenes connected with them for a background and — a perfect blank for everything else relating to your interior, social, political, literary and social life. And then, in the face of that spiritual, purely cogitative existence, of that unalloyed felicity which, in proportion with the intensity of the feelings that created it, last from a few to several thousand years, — call it the "personal remembrance of [[Alfred Percy Sinnett|A. P. Sinnett]]" — if you can. Dreadfully monotonous! — you may think. — Not in the least — I answer. Have you experienced monotony during — say — that moment which you considered

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-2_6269.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-2_6269_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
then and now so consider it — as the moment of the highest bliss you have ever felt? — Of course not. — Well no more will you experience it there, in that passage through the [[Eternity]] in which a million of years is no longer than a second. There, where there is no consciousness of an external world there can be no discernment to mark differences, hence, — no perception of contrasts of monotony or variety; nothing in short, outside that immortal feeling of love and sympathetic attraction whose seeds are planted in the [[Manas|fifth]], whose plants blossom luxuriantly in and around the [[Kāma|fourth]], but whose roots have to penetrate deep into the [[Buddhi|sixth principle]], if it would survive the lower groups. (And now I propose to kill two birds with one stone — to answer your and [[Allan Octavian Hume|Mr. Hume]]'s questions at the same time). — Remember, both, that we create ourselves our [[devachan]] as our [[avitchi]] while yet on earth, and mostly during the latter days and even moments of our intellectual, sentient lives. That feeling which is the strongest
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-3_6270.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-3_6270_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
in us at that supreme hour; when, as in a [[Dreams|dream]], the events of a long life, to their minutest details, are marshalled in the greatest order in a few seconds in our vision [1] — that feeling will become the fashioner of our bliss or woe, the life principle of our future existence. In the latter we have no substantial being, but only a present and momentary existence, — whose duration has no bearing upon, as no effect, or relation to its being — which as every other effect of a transitory cause will be as fleeting, and in its turn will vanish and cease to be. The real full remembrance of our lives will come but at the end of the minor cycle — not before. In [[Kāmaloka|Kama Loka]] those who retain their remembrance, will not enjoy it at the supreme hour of recollection. — Those who know they are
 
[1] That vision takes place when a person is already proclaimed dead. The brain is the last organ that dies.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-4_6271.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-4_6271_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
dead in their physical body — can only be either [[adept]]s or — sorcerers; and these two are the exceptions to the general rule. Both having been "co-workers with nature," the former for good, the latter — for bad, in her work of creation and in that of destruction, they are the only ones who may be called immortal — in the [[Kabbalah|Kabalistic]] and the [[Esotericism|esoteric]] sense of course. Complete or true [[immortality]], — which means an unlimited sentient existence, can have no breaks and stoppages, no arrest of [[Manas#Self-Consciousness|Self-consciousness]]. And even the [[shell]]s of those good men whose page will not be found missing in the great Book of Lives at the threshold of the Great [[Nirvāṇa|Nirvana]], even they will regain their remembrance and an appearance of Self-consciousness, only after the

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-5_6272.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-5_6272_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Buddhi|sixth]] and [[Ātman|seventh]] principles with the essence of the [[Manas|5th]] (the latter having to furnish the material for even that partial recollection of [[Principle#Individuality and personality|personality]] which is necessary for the object in [[Devachan|Deva Chan]]) — have gone to their [[Life after Death#Period of gestation|gestation period]], not before. Even in the case of [[suicide]]s and those who have perished by violent death, even in their case, consciousness requires a certain time to establish its new centre of gravity, and evolve, as Sir W. Hamilton would have it — its "perception proper" henceforth to remain distinct from "sensation proper." Thus, when man dies, his "[[Soul]]" (fifth prin.) becomes unconscious and loses all remembrance of things internal as well as external. Whether his stay in [[Kāmaloka|Kama Loka]] has to last but a few moments, hours, days, weeks, months or years; whether he died a natural or a violent death; whether it occurred in his young or old age, and, whether the [[Ego]] was good,

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-6_6273.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-6_6273_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
bad, or indifferent, — his consciousness leaves him as suddenly as the flame leaves the wick, when blown out. When life has retired from the last particle in the [[brain]] matter, his perceptive faculties become extinct forever, his spiritual powers of cogitation and volition — (all those faculties in short, which are neither inherent in, nor acquirable by organic matter) — for the time being. His [[Māyāvi-Rūpa|Mayavi rupa]] may be often thrown into objectivity, as in the cases of apparitions after [[death]]; but, unless it is projected with the knowledge of (whether latent or potential), or, owing to the intensity of the desire to see or appear to someone, shooting through the dying brain, the apparition will be simply — automatical; it will not be due to any sympathetic attraction, or to any act of volition, and no more than the reflection of a person passing

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-7_6274.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-7_6274_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unconsciously near a mirror, is due to the desire of the latter.

Having thus explained the position, I will sum up and ask again why it should be maintained that what is given by [[Eliphas Levi]] and expounded by [[Helena Petrovna Blavatsky|H.P.B.]], is "in direct conflict" with my teaching? E.L. is an [[Occultism|Occultist]], and a [[Kabbalah|Kabalist]], and writing for those who are supposed to know the rudiments of the Kabalistic tenets, uses the peculiar phraseology of his doctrine, and H.P.B. follows suit. The only omission she was guilty of, was not to add the word "Western" between the two words "Occult" and doctrine (see third line of Editor's note). She is a fanatic in her way, and is unable to write with anything like system and calmness, or to remember that

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-8_6275.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-8_6275_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
the general public needs all the lucid explanations that to her may seem superfluous. And, as you are sure to remark — "but this is also our case; and you too seem to forget it," — I will give you a few more explanations. As remarked on the margin of the October [[The Theosophist (periodical)|Theosophist]] — the word "[[immortality]]" has for the initiates and occultists quite a different meaning. We call "immortal" but the one Life in its universal collectivity and entire or [[Absolute]] Abstraction; that which has neither beginning nor end, nor any break in its continuity. Does the term apply to anything else? Certainly it does not. Therefore the earliest Chaldeans had several prefixes to the word "immortality," one of which is the Greek, rarely-used term — panaeonic immortality, i.e. beginning with the [[manvantara]] and ending with the [[pralaya]] of our Solar

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-9_6276.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-9_6276_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The margin of the October Theosophist''' refers to the article "Stray Thoughts on Death and Satan" published in ''The Theosophist'' Vol. III, No. 1, October, 1881, pp. 12-15. See the article [http://www.blavatsky.net/index.php/what-s-in-a-name/17-hpblavatsky/hpb-articles/109-stray-thoughts-on-death-and-satan# here.]

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Universe. It lasts the [[aeon]], or "period" of our pan or "all-nature." Immortal then is he, in the panaeonic [[immortality]] whose distinct consciousness and perception of Self under whatever form — undergoes no disjunction at any time not for one second, during the period of his Egoship. Those periods are several in number, each having its distinct name in the secret doctrines of the Chaldeans, Greeks, Egyptians and Aryans, and, were they but amenable to translation, — which they are not, at least so long as the idea involved remains inconceivable to the Western mind — I could give them to you. Suffice for you, for the present to know, that a man, an [[Ego]] like yours or mine, may be immortal from one to the other [[Round]]. Let us say I begin my immortality

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-10_6278.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-10_6278_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 11 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
at the present [[Round#Fourth Round|fourth Round]], i.e., having become a full adept (which unhappily I am not) I arrest the hand of [[Death]] at will, and when finally obliged to submit to it, my knowledge of the secrets of nature puts me in a position to retain my consciousness and distinct perception of Self as an object to my own reflective consciousness and cognition; and thus avoiding all such dismemberments of [[principle]]s, that as a rule take place after the physical death of average humanity, I remain as [[Koot Hoomi|Koothoomi]] in my [[Ego]] throughout the whole series of births and lives across the seven worlds and Arupa-lokas until finally I land again on this earth among the [[Root-Race#Fifth Root-Race|fifth race]]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-11_6279.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-11_6279_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 12 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
men of the full [[Round#Fifth Round|fifth Round]] beings. I would have been, in such a case — "immortal" for an inconceivable (to you) long period, embracing many milliards of years. And yet am "I" truly immortal for all that? Unless I make the same efforts as I do now, to secure for myself another such furlough from Nature's Law, Koothoomi will vanish and may become a Mr. Smith or an innocent Babu, when his leave expires. There are men who become such mighty beings, there are men among us who may become immortal during the remainder of the Rounds, and then take their appointed place among the highest [[Chohan]]s, the [[Planetary Spirit|Planetary conscious "Ego-Spirits"]]. Of course the [[Monad]] "never perishes whatever happens",
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-12_6280.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-12_6280_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 13 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
but [[Eliphas Levi|Eliphas]] speaks of the personal not of the Spiritual [[Ego]]s, and you have fallen into the same mistake (and very naturally too) as [[C. C. Massey|C.C.M.]]; though I must confess the passage in [[Isis Unveiled (book)|Isis]] was very clumsily expressed, as I had already remarked to you, about this same paragraph in one of my letters long ago. I had to "exercise my ingenuity" over it — as the Yankees express it, but, succeeded in mending the hole, I believe, — as I will have to many times more, I am afraid, before we have done with Isis. It really ought to be re-written for the sake of the family honour.

'''[[Mahatma Letter No. 70b#Page 5|(**)]]''' It is certainly inconceivable, therefore, there is no mortal use to discuss the subject.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-13_6282.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-13_6282_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 14 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''[[Mahatma Letter No. 70b#Page 5|(***)]]''' You misconceived the teaching, because you were not aware of what you are now told: (a) who are the true co-workers with nature; and (b) that it is by no means all the evil co-workers, who drop into the [[Moon#The_Eighth_Sphere|eighth sphere]] and are annihilated.[2]

The potency for [[evil]] is as great in man — aye — greater — than the potentiality for good. An exception to the rule of nature, that exception, which in the case of [[adept]]s and sorcerers becomes in its turn a rule, has again its own exceptions. Read carefully the passage that [[C. C. Massey|C.C.M.]] left unquoted — on pp. 352-353, [[Isis Unveiled (book)|Isis]] Volume I, Para. 3. Again she
 
[2] Annihilated suddenly as human [[Ego]]s and personalities, lasting in that world of pure matter under various material forms an inconceivable length of time before they can return to primeval matter.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-14_6284.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-14_6284_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 15 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
omits to distinctly state that the case mentioned relates but to those powerful sorcerers whose co-partnership with nature for evil affords to them the means of forcing her hand, and thus accord them also panaeonic immortality. But oh, what kind of immortality, and how preferable is annihilation to their lives! Don't you see that everything you find in Isis is delineated, hardly sketched — nothing completed or fully revealed. Well the time has come, but where are the workers for such a tremendous task?

Says Mr. Hume (see affixed letter marked passages — [[Mahatma Letter No. 70a#Page 1 transcription, image, and notes|10 [X]]] and [[Mahatma Letter No. 70c#Page 16|1]], [[Mahatma Letter No. 70c#Page 19|2]], [[Mahatma Letter No. 70c#Page 23|3]]). And now when you have read the objections to that "most unsatisfactory" doctrine — as [[Allan Octavian Hume|Mr. Hume]] calls it — a doctrine

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-15_6285.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-15_6285_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 16 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
which you had to learn first as a whole, before proceeding to study it in parts, — at the risk of satisfying you no better, I will proceed to explain the latter.

'''[[Mahatma Letter No. 70a#Page 2|(1)]]''' Altho' not "wholly dissevered from their [[Buddhi|sixth]] and [[Ātman|seventh]] [[principle]]s" and quite "potent" in the seance room, nevertheless to the day when they would have died a natural [[death]], they are separated from the higher principles by a gulf. The sixth and seventh remain passive and negative, whereas, in cases of accidental death the higher and the lower groups mutually attract each other. In cases of good and innocent [[Ego]]s, moreover, the latter gravitates irresistibly toward the sixth and seventh, and thus — either slumbers surrounded by happy dreams, or, sleeps a
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-16_6286.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-16_6286_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 17 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
dreamless profound sleep until the hour strikes. With a little reflection, and an eye to eternal justice and fitness of things, you will see why. The victim whether good or bad is irresponsible for his [[death]], even if his death were due to some action in a previous life or an antecedent birth; was an act, in short, of the [[Karma|Law of Retribution]], still, it was not the direct result of an act deliberately committed by the [[Ego#Lower ego|personal Ego]] of that life during which he happened to be killed. Had he been allowed to live longer he may have atoned for his antecedent sins still more effectually: and even now, the Ego having been made to pay off the debt of his maker (the previous Ego) is free from the blows of retributive

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-17_6287.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-17_6287_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 18 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
justice. The [[Dhyāni-Chohan|Dhyan Chohans]] who have no hand in the guidance of the living human [[Ego]], protect the helpless victim when it is violently thrust out of its element into a new one, before it is matured and made fit and ready for it. We tell you what we know, for we are made to learn it through personal experience. You know what I mean and I CAN SAY NO MORE! Yes; the victims whether good or bad sleep, to awake but at the hour of the last Judgment, which is that hour of the [[After death#The "Death_struggle"|supreme struggle]] between the [[Buddhi|sixth]] and [[Ātman|seventh]], and the [[Manas|fifth]] and [[Kāma|fourth]] at the threshold of the [[After_death#Period_of_gestation|gestation state]]. And even after that, when the sixth and seventh carrying off a portion of the fifth have gone into their Akasic Samadhi, even then it may happen that the spiritual spoil from the fifth will prove

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-18_6288.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-18_6288_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 19 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
too weak to be reborn in [[Devachan|Deva-Chan]]; in which case it will there and then reclothe itself in a new body, the subjective "Being" created from the [[Karma]] of the victim (or no-victim, as the case may be) and enter upon a [[Reincarnation|new earth-existence]] whether upon this or any other [[Globe|planet]]. In no case then, — with the exception of [[suicide]]s and [[shell]]s, is there any possibility for any other to be attracted to a [[Mediumship|seance room]]. And it is clear that "this teaching is not in opposition to our former doctrine" and that while "shells" will be many, — Spirits very few.

'''[[Mahatma Letter No. 70a#Page 3|(2)]]''' There is a great difference in our humble opinion. We, who look at it from a stand-point which would prove very unacceptable to Life Insurance

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-19_6289.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-19_6289_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 20 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Companies, say, that there are very few if any of the men who indulge in the above enumerated vices, who feel perfectly sure that such a course of action will lead them eventually to premature [[death]]. Such is the penalty of [[Māyā|Maya]]. The "vices" will not escape their punishment; but it is the cause not the effect that will be punished, especially an unforeseen though probable effect. As well call a [[suicide]] a man who meets his death in a storm at sea, as one who kills himself with "over-study." Water is liable to drown a man, and too much brain-work to produce a softening of the brain which may carry him away. In such a case no one ought to cross the Kalapani nor even to take a bath for fear of getting faint in it and drowned (for we all know of such cases); nor should a

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-20_6290.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-20_6290_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''Kalapani''' is a river near the border between Nepal and Kumaun, in India. It also refers to a taboo in Indian culture according to which crossing the seas causes the loss of one's caste status.

{{Col-end}}

== Page 21 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
man do his duty, least of all sacrifice himself for even a laudable and highly-beneficent cause, as many of us — ([[Helena Petrovna Blavatsky|H.P.B.]] for one) — do. Would [[Allan Octavian Hume|Mr. Hume]] call her a [[suicide]] were she to drop down dead over her present work? Motive is everything and man is punished in a case of direct responsibility, never otherwise. In the victim's case the natural hour of death was anticipated accidentally, while in that of the suicide, [[death]] is brought on voluntarily and with a full and deliberate knowledge of its immediate consequences. Thus a man who causes his death in a fit of temporary insanity is not a felo de se to the great grief and often trouble of the Life Insurance Companies. Nor is he left a prey to the temptations of the [[Kāmaloka|Kama Loka]] but

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-21_6291.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-21_6291_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Felo de se''' is Latin for "felon of himself", an archaic legal term meaning suicide.

{{Col-end}}

== Page 22 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
falls asleep like any other victim. A Guiteau will not remain in the earth's atmosphere with his higher principles over him — inactive and paralysed, still there. Guiteau is gone into a state during the period of which, he will be ever firing at his President, thereby tossing into confusion and shuffling the destinies of millions of persons; where he will be ever tried and ever hung. Bathing in the reflections of his deeds and thoughts — especially those he indulged in on the scaffold, . . . . . . . . . . . . . . . . . . . . [Two lines in original have been deleted here. — ED.] his fate. As for those who were "knocked over by cholera, or plague, or jungle fever" they could not have succumbed had they not the germs for the development
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-22_6292.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-22_6292_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Charles Julius Guiteau''' (September 8, 1841 – June 30, 1882) was an American preacher, writer and lawyer who assassinated James A. Garfield, the 20th President of the United States. He was convicted and hanged for the crime.
* '''Scaffold''' is the platform on which a criminal was executed by hanging.

{{Col-end}}

== Page 23 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
of such diseases in them from birth.

"So then, the great bulk of the physical phenomena of [[Spiritualism|Spiritualists]]" my dear brother, are not "due to these Spirits" but indeed — to "[[shell]]s."

'''[[Mahatma Letter No. 70a#Page 5|(3)]]''' "The [[Spirit]]s of very fair average good people dying natural [[death]]s remain . . . in the [[Kāmaloka|earth's atmosphere]] from a few days to a few years," the period depending on their readiness to meet their — creature not their creator; a very abstruse subject you will learn later on, when you too are more prepared. But why should they "communicate"? Do those you love communicate with you during their sleep objectively? Your Spirits, in hours of danger, or intense sympathy, vibrating on the same current of thought — which in such cases, creates a kind of telegraphic

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-23_6294.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-23_6294_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 24 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
spiritual wires between your two bodies — may meet and mutually impress your memories; but then you are living, not dead bodies. But how can an unconscious [[Manas|5th principle]] (see supra) impress or communicate with a living organism, unless it has already become a [[shell]]? If, for certain reasons they remain in such a state of lethargy for several years, the spirits of the living may ascend to them, as you were already told; and this may take place still easier than in [[Devachan|Deva Chan]], where the Spirit is too much engrossed in his personal bliss to pay much attention to an intruding element. I say — they cannot.

'''[[Mahatma Letter No. 70a#Page 5|(4)]]''' I am sorry to contradict your statement. I know of no "thousands of spirits" who do appear in circles — and moreover positively do not know

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-24_6295.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-24_6295_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 25 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
of one "perfectly pure circle" — and "teach the highest morality." I hope I may not be classed with slanderers in addition to other names lately bestowed upon me, but truth compels me to declare that [[Allan Kardec]] was not quite immaculate during his lifetime, nor has become a very pure Spirit since. As to teaching the "highest morality," we have a [[Dugpa|Dugpa-Shammar]] not far from where I am residing. Quite a remarkable man. Not very powerful as a sorcerer but excessively so, as a drunkard, a thief, a liar, and — an orator. In this latter role he could give points to and beat Messrs. Gladstone, [[Charles Bradlaugh|Bradlaugh]], and even the Rev. H. W. Beacher — than whom, there is no more eloquent preacher of morality, and no greater breaker of his Lord's Commandments in the U.S.A. This Shapa-tung

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-25_6296.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-25_6296_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''William Ewart Gladstone''' (29 December 1809 – 19 May 1898) was a British Liberal statesman. He served as Prime Minister four separate times, more than any other person.
* '''Rev. H. W. Beacher''' refers to Henry Ward Beecher (June 24, 1813 – March 8, 1887), a prominent Congregationalist clergyman, social reformer, abolitionist, and speaker in the mid to late 19th century. An 1875 adultery trial in which he was accused of having an affair with a married woman was one of the most notorious American trials of the 19th century.

{{Col-end}}

== Page 26 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Lama, when thirsty, can make an enormous audience of "[[Gelug-pa|yellow-cap]]" laymen weep all their yearly supply of tears, with the narrative of his repentance and suffering in the morning, and then get drunk in the evening and rob the whole village by [[Mesmerism|mesmerising]] them into a dead sleep. Preaching and teaching morality with an end in view proves very little. Read "J.P.T.'s" article in [[Light (periodical)|Light]] and what I say will be corroborated.

[To A.P.S. '''[[Mahatma Letter No. 70b#Page 6|(5)]]'''.] The [[Pralaya#obscuration|"obscuration"]] comes on only when the last man of whatever [[Round]] has passed into the [[Globe#Worlds of Causes and of Effects|sphere of effects]]. Nature is too well, too mathematically adjusted to cause mistakes to happen in the exercise of her functions. The obscuration of the planet on which are now
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-26_6298.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-26_6298_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 27 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Evolution|evoluting]] the [[Root-Race|races]] of the [[Round#Fifth Round|fifth Round]] men — will, of course "be behind the few avant couriers" who are now here. But before that time comes we will have to part, to meet no more, as the Editor of the [[The Pioneer (periodical)|Pioneer]] and his humble correspondent.

And now having shown that the October Number of the [[The Theosophist (periodical)|Theosophist]] was not utterly wrong, nor was it at "variance with the later teaching," may [[Koot Hoomi|K.H.]] set you to "reconcile the two"?

To reconcile you still more with [[Eliphas Levi|Eliphas]], I will send you a number of his MSS. — that have never been published, in a large, clear, beautiful handwriting with my comments all through. Nothing
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-27_6300.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-27_6300_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Avant-couriers''' refers to the scouts or advance guard of an army.
* '''The October Number of the Theosophist.''' See note on [[Mahatma_Letter_No._70c#Page 9|page 9]].
* '''MSS. — that have never been published''', including the Master's comments, were later (1883) published under the title [[Paradoxes of the Highest Science (book)|''Paradoxes of the Highest Science'']]. See a copy of the ''second edition'' [https://www.sacred-texts.com/eso/levi/phs/phs03.htm# here].
{{Col-end}}

== Page 28 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
better than that can give you a key to [[Kabbalah|Kabalistic]] puzzles.

I have to write to [[Allan Octavian Hume|Mr. Hume]] this week; to give him consolation, and to show, that unless he has a strong desire to live, he need not trouble himself about [[Devachan|Deva-Chan]]. Unless a man loves well or hates as well, he will be neither in Deva-Chan nor in [[Avitchi]]. "Nature spews the luke-warm out of her mouth" means only that she annihilates their [[Ego#Lower ego|personal Egos]] (not the [[shell]]s, nor yet the [[Buddhi|sixth principle]]) in the [[Kāmaloka|Kama Loka]] and the Deva-Chan. This does not prevent them from being immediately reborn — and, if their lives were not very very bad, — there is no
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-28_6302.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-28_6302_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Nor yet the sixth principle...''' The word "yet" in the Master's handwriting could also be read as "get".

{{Col-end}}

== Page 29 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reason why the eternal [[Monad]] should not find the page of that life intact in the Book of Life.

[[Koot Hoomi|K. H.]]
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70C-29_6304.jpg http://www.theosophy.wiki/mywiki/images/ML/70C-29_6304_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==
This letter is Mahatma KH's response to letters 70-A and 70-B, sent by A. O. Hume and A. P. Sinnett respectively. For full context and background see [[Mahatma_Letter_No._70a#Context_and_background|here]].

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter with related letters [[Mahatma Letter No. 70a|70a]] and [[Mahatma Letter No. 70b|70b]]:
<blockquote>
[[Mahatma Letter No. 70a|20A]] is from [[Allan Octavian Hume|AOH]] to [[Koot Hoomi|KH]], written on note paper in black ink. Certain passages have been underscored and reference numbers have been added in blue pencil.
 
[[Mahatma Letter No. 70b|20B]] is from [[Alfred Percy Sinnett|APS]] to [[Helena Petrovna Blavatsky|HPB]] and is written on small sheets of note paper. Certain passages have been underscored in blue pencil.
 
20C is from [[Koot Hoomi|KH]] to [[Alfred Percy Sinnett|APS]]. It is written on the back of 20A, 20B and on additional sheets of the same size. He writing is in blue pencil and has a granular appearance such as one might produce by writing with a colored pencil on paper placed on the cover of a clothbound book, or similar rough surface. A number of letters dated during the latter half of 1882 have this appearance. how this effect was produced is not known.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 123.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML needs background]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML needs commentary]]

Mahatma Letter No. 70a

2023-12-29T10:20:55Z

Anton Diachenko: /* Page 5 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[A. O. Hume]]
| receivedby = [[Koot Hoomi]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = August, 1882 – see [[Mahatma Letter No. 70a#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 70a''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 20a''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 70a#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 69|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 70b|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 71|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 70b|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Notes on mine to O[ld] L[ady] re. Nature rejecting the lukewarm

Aug[ust] 1882
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-0_Cover_sheet_6258.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-0_Cover_sheet_6258_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* This concerns all three letters - ML20 A+B+C.

{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''[[Mahatma Letter No. 70c#Page 15|10 [X]]]'''

My dear Master,

In speaking of Fragments No. III of which you will receive proofs soon, I said it was far from satisfactory though I had done my best.

It was necessary to advance the doctrine of the [[Theosophical Society|Society ]] another stage, so as gradually to open the eyes of the [[Spiritualism|spiritualists]] — so I introduced as the most pressing matter the [[Suicide]] etc. view given in your last letter to [[Alfred Percy Sinnett|S.]]

Well it is this that seems to me most unsatisfactory and it will lead to a number of questions that I shall feel puzzled to reply to.

Our first doctrine is that the majority of objective [[phenomena]] were due

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-1_6260.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-1_6260_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Fragments No. III''' refers to Sinnett's series of articles in ''The Theosophist'' called "Fragments of Occult Truth", later expanded into the book [[Esoteric Buddhism (book)|''Esoteric Buddhism'']].

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
to [[Kāmaloka#Shells|shells]]. 1½ and 2½ principled shells, i.e. [[principle]]s entirely separated from their [[Buddhi|sixth]] and [[Ātman|seventh]] principles.

But as a further development we admit that there are some spirits, i.e. [[Manas|5th]] and [[Kāma|4th]] principles not wholly dissevered from their sixth and seventh which also may be potent in the seance room. These are the spirits of [[suicide]]s and the victims of accident or violence. Here the doctrine is that each particular wave of life must run on to its appointed shore and with the exception of the very good, that all spirits prematurely divorced from the lower principles, must remain on earth, until the foredestined hour of what would have been the natural [[death]]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-2_6261.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-2_6261_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
strikes.

Now this is all very well but this being so, it is clear that in opposition to our former doctrine, [[Kāmaloka#Shells|shells]] will be few and spirits many '''[[Mahatma Letter No. 70c#Page 16|(1)]]'''.

For what difference can there be to take the case of [[suicide]]s, whether these be conscious or unconscious, whether the man blows his brains out, or only drinks or womanizes himself to [[death]], or kills himself by over-study? In each case equally the normal natural hour of death is anticipated and a spirit and not a shell the result — or again what difference does it make whether a man is hung for murder, killed in battle, in a railway train or a powder explosion, or drowned or burnt to death, or knocked over by cholera or plague, or jungle
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-3_6262.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-3_6262_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
fever or any of the other thousand and one epidemic diseases of which the seeds were not ''ab initio'', in his constitution, but were introduced therein in consequence of his happening to visit a particular locality or undergo a given experience, both of which he might have avoided? Equally in all cases the normal death hour is anticipated and a spirit instead of a shell the result.

In England it is calculated that not 15% of the population reach their normal death period. And what with fevers and famines and their sequelae, I fear the percentage is not much larger here even — where the people are mostly [[Vegetarianism|vegetarian]] and as a rule live under less unfavourable sanitary conditions.

So then the great bulk of all the physical [[phenomena]] of spi
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-4_6263.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-4_6263_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Ab initio''' is a Latin term meaning "from the beginning."

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
ritualists ought apparently to be due to these spirits and not to [[Kāmaloka#Shells|shells]].

I should be glad to have further information on this point.'''[[Mahatma Letter No. 70c#Page 19|(2)]]'''

There is a second point. Very often as I understand the spirits of very fair average good people dying natural [[death]]s, remain some time in the earth's atmosphere — from a few days to a few years — why cannot such as these communicate? And if they can this is a most important point that should not have been overlooked.'''[[Mahatma Letter No. 70c#Page 23|(3)]]'''

And thirdly it is a fact that thousands of spirits do appear in pure circles and teach the highest morality and moreover tell very closely the truths as to the unseen world (witness Alan Kardec's books pages on pages of which are identical with what you yourself
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-5_6264.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-5_6264_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Allan Kardec''' is the pen name of the French educator, translator and author Hippolyte Léon Denizard Rivail (October 3, 1804 – March 31, 1869) known today as the systematizer of [[Spiritism]].

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
teach) and it is unreasonable to suppose that such are either [[Kāmaloka#Shells|shells]] or bad spirits. But you have not given us any opening for any large number of pure high spirits — and until the whole theory is properly set forth and due place made for these which seem to me a thoroughly well established fact, you will never win over the [[Spiritualism|spiritualists]]. I dare say it is the old story — only part of the truth being told to us and the rest reserved — if so it is merely cutting the [[Theosophical Society|Society]]'s throat. Better to tell the outside world nothing — than to tell them half truths the incompleteness of which they detect at once, the result being a contemptuous rejection of what is truth and though they cannot accept it in this fragmentary state.'''[[Mahatma Letter No. 70c#Page 24|(4)]]'''

Yours affectionately,

[[Allan Octavian Hume|A. O. Hume]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-6_6265.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-6_6265_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==
These three letters (No. 70a, b, and c) would be very confusing without some knowledge of their background.
In October 1881, ''The Theosophist'' published an article by [[Éliphas Lévi Zahed|Eliphas Levi]] entitled [https://www.theosociety.org/pasadena/hpb-aps/bl-ap1.htm# "Death"]. The article became the subject of some discussion and differences of opinion, and it is referred to several times in the Letters.

There were also many marginal comments by the [[Koot Hoomi|Mahatma K.H.]] These are shown in the Appendix to ''The Letters of H. P. Blavatsky to A. P. Sinnett''.

A member of the [[Theosophical Society]] by the name of [[N. D. Khandalawala]], wrote to the editor, pointing out that, in the same issue of [[The Theosophist (periodical)|''The Theosophist'']], one of the articles in the series, [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] seemed to him in direct contradiction to the statements made in the editor’s note accompanying Eliphas Levi’s article. “Evidently,” said Mr. Khandalawala, “there is a gap somewhere.” He asked for clarification. When [[Helena Petrovna Blavatsky|H. P. Blavatsky]] received Mr. Khandalawala’s letter, she sent it to the Mahatma K.H. He sent it back to her with a precipitated note as follows:

<blockquote>
Send this to [[Alfred Percy Sinnett|Mr. Sinnett]]. Having now received all the necessary explanations from me, he will not refuse me the personal favor I now ask of him. Let him enlighten his brother theosophists in his turn by writing an answer to this for the next Theos. and sign himself “A Lay Chela.”
</blockquote>

H.P.B. forwarded Mr. Khandalawala’s letter, along with K.H.’s precipitated note, to Sinnett. He went to see [[Allan Octavian Hume|A. O. Hume]] (who was in Simla at the time) to discuss the matter. This raised some questions in Hume’s mind about an article in the series of “Fragments” that he was then working on, and he wrote to the Mahatma K.H. Hume’s letter is No. 70-A (ML-20A).

Then, Sinnett wrote to H.P.B. to try to clarify some of the points in Mr. Khandalawala’s letter. This is letter No. 70-B (ML-20B). H.P.B. referred this letter to the Mahatma KH, and the Mahatma replied to the letters from both Sinnett and Hume by writing on the back of Sinnett’s letter his answers to their questions.

Studying the contents of these three letters becomes quite complicated because some of the questions asked in both 70-A and 70-B are answered in 70-C. However, the Mahatma has inserted identifying numbers or letters, and so, by going back and forth between the three letters, some order emerges.

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter with related letters [[Mahatma Letter No. 70b|70b]] and [[Mahatma Letter No. 70c|70c]]:
<blockquote>
20A is from [[Allan Octavian Hume|AOH]] to [[Koot Hoomi|KH]], written on note paper in black ink. Certain passages have been underscored and reference numbers have been added in blue pencil.
 
[[Mahatma Letter No. 70b|20B]] is from [[Alfred Percy Sinnett|APS]] to [[Helena Petrovna Blavatsky|HPB]] and is written on small sheets of note paper. Certain passages have been underscored in blue pencil.
 
[[Mahatma Letter No. 70c|20C]] is from [[Koot Hoomi|KH]] to [[Alfred Percy Sinnett|APS]]. It is written on the back of 20A, 20B and on additional sheets of the same size. He writing is in blue pencil and has a granular appearance such as one might produce by writing with a colored pencil on paper placed on the cover of a clothbound book, or similar rough surface. A number of letters dated during the latter half of 1882 have this appearance. how this effect was produced is not known.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 123.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from A. O. Hume]]
[[Category:ML to Koot Hoomi]]
[[Category:ML with images]]
[[Category:ML needs commentary]]

Mahatma Letter No. 70a

2023-12-29T10:09:25Z

Anton Diachenko: /* Page 5 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[A. O. Hume]]
| receivedby = [[Koot Hoomi]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = August, 1882 – see [[Mahatma Letter No. 70a#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 70a''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 20a''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 70a#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 69|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 70b|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 71|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 70b|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Notes on mine to O[ld] L[ady] re. Nature rejecting the lukewarm

Aug[ust] 1882
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-0_Cover_sheet_6258.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-0_Cover_sheet_6258_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* This concerns all three letters - ML20 A+B+C.

{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''[[Mahatma Letter No. 70c#Page 15|10 [X]]]'''

My dear Master,

In speaking of Fragments No. III of which you will receive proofs soon, I said it was far from satisfactory though I had done my best.

It was necessary to advance the doctrine of the [[Theosophical Society|Society ]] another stage, so as gradually to open the eyes of the [[Spiritualism|spiritualists]] — so I introduced as the most pressing matter the [[Suicide]] etc. view given in your last letter to [[Alfred Percy Sinnett|S.]]

Well it is this that seems to me most unsatisfactory and it will lead to a number of questions that I shall feel puzzled to reply to.

Our first doctrine is that the majority of objective [[phenomena]] were due

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-1_6260.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-1_6260_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Fragments No. III''' refers to Sinnett's series of articles in ''The Theosophist'' called "Fragments of Occult Truth", later expanded into the book [[Esoteric Buddhism (book)|''Esoteric Buddhism'']].

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
to [[Kāmaloka#Shells|shells]]. 1½ and 2½ principled shells, i.e. [[principle]]s entirely separated from their [[Buddhi|sixth]] and [[Ātman|seventh]] principles.

But as a further development we admit that there are some spirits, i.e. [[Manas|5th]] and [[Kāma|4th]] principles not wholly dissevered from their sixth and seventh which also may be potent in the seance room. These are the spirits of [[suicide]]s and the victims of accident or violence. Here the doctrine is that each particular wave of life must run on to its appointed shore and with the exception of the very good, that all spirits prematurely divorced from the lower principles, must remain on earth, until the foredestined hour of what would have been the natural [[death]]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-2_6261.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-2_6261_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
strikes.

Now this is all very well but this being so, it is clear that in opposition to our former doctrine, [[Kāmaloka#Shells|shells]] will be few and spirits many '''[[Mahatma Letter No. 70c#Page 16|(1)]]'''.

For what difference can there be to take the case of [[suicide]]s, whether these be conscious or unconscious, whether the man blows his brains out, or only drinks or womanizes himself to [[death]], or kills himself by over-study? In each case equally the normal natural hour of death is anticipated and a spirit and not a shell the result — or again what difference does it make whether a man is hung for murder, killed in battle, in a railway train or a powder explosion, or drowned or burnt to death, or knocked over by cholera or plague, or jungle
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-3_6262.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-3_6262_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
fever or any of the other thousand and one epidemic diseases of which the seeds were not ''ab initio'', in his constitution, but were introduced therein in consequence of his happening to visit a particular locality or undergo a given experience, both of which he might have avoided? Equally in all cases the normal death hour is anticipated and a spirit instead of a shell the result.

In England it is calculated that not 15% of the population reach their normal death period. And what with fevers and famines and their sequelae, I fear the percentage is not much larger here even — where the people are mostly [[Vegetarianism|vegetarian]] and as a rule live under less unfavourable sanitary conditions.

So then the great bulk of all the physical [[phenomena]] of spi
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-4_6263.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-4_6263_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Ab initio''' is a Latin term meaning "from the beginning."

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
ritualists ought apparently to be due to these spirits and not to [[Kāmaloka#Shells|shells]].

I should be glad to have further information on this point.'''[[Mahatma Letter No. 70c#Page 19|(2)]]'''

There is a second point very often as I understand the spirits of very fair average good people dying natural [[death]]s, remain some time in the earth's atmosphere — from a few days to a few years — why cannot such as these communicate? And if they can this is a most important point that should not have been overlooked.'''[[Mahatma Letter No. 70c#Page 23|(3)]]'''

And thirdly it is a fact that thousands of spirits do appear in pure circles and teach the highest morality and moreover tell very closely the truths as to the unseen world (witness Alan Kardec's books pages on pages of which are identical with what you yourself
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-5_6264.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-5_6264_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Allan Kardec''' is the pen name of the French educator, translator and author Hippolyte Léon Denizard Rivail (October 3, 1804 – March 31, 1869) known today as the systematizer of [[Spiritism]].

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
teach) and it is unreasonable to suppose that such are either [[Kāmaloka#Shells|shells]] or bad spirits. But you have not given us any opening for any large number of pure high spirits — and until the whole theory is properly set forth and due place made for these which seem to me a thoroughly well established fact, you will never win over the [[Spiritualism|spiritualists]]. I dare say it is the old story — only part of the truth being told to us and the rest reserved — if so it is merely cutting the [[Theosophical Society|Society]]'s throat. Better to tell the outside world nothing — than to tell them half truths the incompleteness of which they detect at once, the result being a contemptuous rejection of what is truth and though they cannot accept it in this fragmentary state.'''[[Mahatma Letter No. 70c#Page 24|(4)]]'''

Yours affectionately,

[[Allan Octavian Hume|A. O. Hume]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-6_6265.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-6_6265_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==
These three letters (No. 70a, b, and c) would be very confusing without some knowledge of their background.
In October 1881, ''The Theosophist'' published an article by [[Éliphas Lévi Zahed|Eliphas Levi]] entitled [https://www.theosociety.org/pasadena/hpb-aps/bl-ap1.htm# "Death"]. The article became the subject of some discussion and differences of opinion, and it is referred to several times in the Letters.

There were also many marginal comments by the [[Koot Hoomi|Mahatma K.H.]] These are shown in the Appendix to ''The Letters of H. P. Blavatsky to A. P. Sinnett''.

A member of the [[Theosophical Society]] by the name of [[N. D. Khandalawala]], wrote to the editor, pointing out that, in the same issue of [[The Theosophist (periodical)|''The Theosophist'']], one of the articles in the series, [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] seemed to him in direct contradiction to the statements made in the editor’s note accompanying Eliphas Levi’s article. “Evidently,” said Mr. Khandalawala, “there is a gap somewhere.” He asked for clarification. When [[Helena Petrovna Blavatsky|H. P. Blavatsky]] received Mr. Khandalawala’s letter, she sent it to the Mahatma K.H. He sent it back to her with a precipitated note as follows:

<blockquote>
Send this to [[Alfred Percy Sinnett|Mr. Sinnett]]. Having now received all the necessary explanations from me, he will not refuse me the personal favor I now ask of him. Let him enlighten his brother theosophists in his turn by writing an answer to this for the next Theos. and sign himself “A Lay Chela.”
</blockquote>

H.P.B. forwarded Mr. Khandalawala’s letter, along with K.H.’s precipitated note, to Sinnett. He went to see [[Allan Octavian Hume|A. O. Hume]] (who was in Simla at the time) to discuss the matter. This raised some questions in Hume’s mind about an article in the series of “Fragments” that he was then working on, and he wrote to the Mahatma K.H. Hume’s letter is No. 70-A (ML-20A).

Then, Sinnett wrote to H.P.B. to try to clarify some of the points in Mr. Khandalawala’s letter. This is letter No. 70-B (ML-20B). H.P.B. referred this letter to the Mahatma KH, and the Mahatma replied to the letters from both Sinnett and Hume by writing on the back of Sinnett’s letter his answers to their questions.

Studying the contents of these three letters becomes quite complicated because some of the questions asked in both 70-A and 70-B are answered in 70-C. However, the Mahatma has inserted identifying numbers or letters, and so, by going back and forth between the three letters, some order emerges.

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter with related letters [[Mahatma Letter No. 70b|70b]] and [[Mahatma Letter No. 70c|70c]]:
<blockquote>
20A is from [[Allan Octavian Hume|AOH]] to [[Koot Hoomi|KH]], written on note paper in black ink. Certain passages have been underscored and reference numbers have been added in blue pencil.
 
[[Mahatma Letter No. 70b|20B]] is from [[Alfred Percy Sinnett|APS]] to [[Helena Petrovna Blavatsky|HPB]] and is written on small sheets of note paper. Certain passages have been underscored in blue pencil.
 
[[Mahatma Letter No. 70c|20C]] is from [[Koot Hoomi|KH]] to [[Alfred Percy Sinnett|APS]]. It is written on the back of 20A, 20B and on additional sheets of the same size. He writing is in blue pencil and has a granular appearance such as one might produce by writing with a colored pencil on paper placed on the cover of a clothbound book, or similar rough surface. A number of letters dated during the latter half of 1882 have this appearance. how this effect was produced is not known.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 123.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from A. O. Hume]]
[[Category:ML to Koot Hoomi]]
[[Category:ML with images]]
[[Category:ML needs commentary]]

Mahatma Letter No. 70a

2023-12-29T09:55:31Z

Anton Diachenko: /* Page 4 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[A. O. Hume]]
| receivedby = [[Koot Hoomi]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = August, 1882 – see [[Mahatma Letter No. 70a#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 70a''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 20a''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 70a#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 69|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 70b|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 71|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 70b|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Notes on mine to O[ld] L[ady] re. Nature rejecting the lukewarm

Aug[ust] 1882
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-0_Cover_sheet_6258.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-0_Cover_sheet_6258_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* This concerns all three letters - ML20 A+B+C.

{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''[[Mahatma Letter No. 70c#Page 15|10 [X]]]'''

My dear Master,

In speaking of Fragments No. III of which you will receive proofs soon, I said it was far from satisfactory though I had done my best.

It was necessary to advance the doctrine of the [[Theosophical Society|Society ]] another stage, so as gradually to open the eyes of the [[Spiritualism|spiritualists]] — so I introduced as the most pressing matter the [[Suicide]] etc. view given in your last letter to [[Alfred Percy Sinnett|S.]]

Well it is this that seems to me most unsatisfactory and it will lead to a number of questions that I shall feel puzzled to reply to.

Our first doctrine is that the majority of objective [[phenomena]] were due

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-1_6260.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-1_6260_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Fragments No. III''' refers to Sinnett's series of articles in ''The Theosophist'' called "Fragments of Occult Truth", later expanded into the book [[Esoteric Buddhism (book)|''Esoteric Buddhism'']].

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
to [[Kāmaloka#Shells|shells]]. 1½ and 2½ principled shells, i.e. [[principle]]s entirely separated from their [[Buddhi|sixth]] and [[Ātman|seventh]] principles.

But as a further development we admit that there are some spirits, i.e. [[Manas|5th]] and [[Kāma|4th]] principles not wholly dissevered from their sixth and seventh which also may be potent in the seance room. These are the spirits of [[suicide]]s and the victims of accident or violence. Here the doctrine is that each particular wave of life must run on to its appointed shore and with the exception of the very good, that all spirits prematurely divorced from the lower principles, must remain on earth, until the foredestined hour of what would have been the natural [[death]]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-2_6261.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-2_6261_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
strikes.

Now this is all very well but this being so, it is clear that in opposition to our former doctrine, [[Kāmaloka#Shells|shells]] will be few and spirits many '''[[Mahatma Letter No. 70c#Page 16|(1)]]'''.

For what difference can there be to take the case of [[suicide]]s, whether these be conscious or unconscious, whether the man blows his brains out, or only drinks or womanizes himself to [[death]], or kills himself by over-study? In each case equally the normal natural hour of death is anticipated and a spirit and not a shell the result — or again what difference does it make whether a man is hung for murder, killed in battle, in a railway train or a powder explosion, or drowned or burnt to death, or knocked over by cholera or plague, or jungle
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-3_6262.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-3_6262_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
fever or any of the other thousand and one epidemic diseases of which the seeds were not ''ab initio'', in his constitution, but were introduced therein in consequence of his happening to visit a particular locality or undergo a given experience, both of which he might have avoided? Equally in all cases the normal death hour is anticipated and a spirit instead of a shell the result.

In England it is calculated that not 15% of the population reach their normal death period. And what with fevers and famines and their sequelae, I fear the percentage is not much larger here even — where the people are mostly [[Vegetarianism|vegetarian]] and as a rule live under less unfavourable sanitary conditions.

So then the great bulk of all the physical [[phenomena]] of spi
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-4_6263.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-4_6263_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Ab initio''' is a Latin term meaning "from the beginning."

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
ritualists ought apparently to be due to these spirits and not to [[Kāmaloka#Shells|shells]]. I should be glad to have further information on this point.'''[[Mahatma Letter No. 70c#Page 19|(2)]]'''

There is a second point very often as I understand the spirits of very fair average good people dying natural [[death]]s, remain some time in the earth's atmosphere — from a few days to a few years — why cannot such as these communicate? And if they can this is a most important point that should not have been overlooked.'''[[Mahatma Letter No. 70c#Page 23|(3)]]'''

And thirdly it is a fact that thousands of spirits do appear in pure circles and teach the highest morality and moreover tell very closely the truths as to the unseen world (witness Alan Kardec's books pages on pages of which are identical with what you yourself
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-5_6264.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-5_6264_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Allan Kardec''' is the pen name of the French educator, translator and author Hippolyte Léon Denizard Rivail (October 3, 1804 – March 31, 1869) known today as the systematizer of [[Spiritism]].

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
teach) and it is unreasonable to suppose that such are either [[Kāmaloka#Shells|shells]] or bad spirits. But you have not given us any opening for any large number of pure high spirits — and until the whole theory is properly set forth and due place made for these which seem to me a thoroughly well established fact, you will never win over the [[Spiritualism|spiritualists]]. I dare say it is the old story — only part of the truth being told to us and the rest reserved — if so it is merely cutting the [[Theosophical Society|Society]]'s throat. Better to tell the outside world nothing — than to tell them half truths the incompleteness of which they detect at once, the result being a contemptuous rejection of what is truth and though they cannot accept it in this fragmentary state.'''[[Mahatma Letter No. 70c#Page 24|(4)]]'''

Yours affectionately,

[[Allan Octavian Hume|A. O. Hume]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-6_6265.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-6_6265_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==
These three letters (No. 70a, b, and c) would be very confusing without some knowledge of their background.
In October 1881, ''The Theosophist'' published an article by [[Éliphas Lévi Zahed|Eliphas Levi]] entitled [https://www.theosociety.org/pasadena/hpb-aps/bl-ap1.htm# "Death"]. The article became the subject of some discussion and differences of opinion, and it is referred to several times in the Letters.

There were also many marginal comments by the [[Koot Hoomi|Mahatma K.H.]] These are shown in the Appendix to ''The Letters of H. P. Blavatsky to A. P. Sinnett''.

A member of the [[Theosophical Society]] by the name of [[N. D. Khandalawala]], wrote to the editor, pointing out that, in the same issue of [[The Theosophist (periodical)|''The Theosophist'']], one of the articles in the series, [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] seemed to him in direct contradiction to the statements made in the editor’s note accompanying Eliphas Levi’s article. “Evidently,” said Mr. Khandalawala, “there is a gap somewhere.” He asked for clarification. When [[Helena Petrovna Blavatsky|H. P. Blavatsky]] received Mr. Khandalawala’s letter, she sent it to the Mahatma K.H. He sent it back to her with a precipitated note as follows:

<blockquote>
Send this to [[Alfred Percy Sinnett|Mr. Sinnett]]. Having now received all the necessary explanations from me, he will not refuse me the personal favor I now ask of him. Let him enlighten his brother theosophists in his turn by writing an answer to this for the next Theos. and sign himself “A Lay Chela.”
</blockquote>

H.P.B. forwarded Mr. Khandalawala’s letter, along with K.H.’s precipitated note, to Sinnett. He went to see [[Allan Octavian Hume|A. O. Hume]] (who was in Simla at the time) to discuss the matter. This raised some questions in Hume’s mind about an article in the series of “Fragments” that he was then working on, and he wrote to the Mahatma K.H. Hume’s letter is No. 70-A (ML-20A).

Then, Sinnett wrote to H.P.B. to try to clarify some of the points in Mr. Khandalawala’s letter. This is letter No. 70-B (ML-20B). H.P.B. referred this letter to the Mahatma KH, and the Mahatma replied to the letters from both Sinnett and Hume by writing on the back of Sinnett’s letter his answers to their questions.

Studying the contents of these three letters becomes quite complicated because some of the questions asked in both 70-A and 70-B are answered in 70-C. However, the Mahatma has inserted identifying numbers or letters, and so, by going back and forth between the three letters, some order emerges.

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter with related letters [[Mahatma Letter No. 70b|70b]] and [[Mahatma Letter No. 70c|70c]]:
<blockquote>
20A is from [[Allan Octavian Hume|AOH]] to [[Koot Hoomi|KH]], written on note paper in black ink. Certain passages have been underscored and reference numbers have been added in blue pencil.
 
[[Mahatma Letter No. 70b|20B]] is from [[Alfred Percy Sinnett|APS]] to [[Helena Petrovna Blavatsky|HPB]] and is written on small sheets of note paper. Certain passages have been underscored in blue pencil.
 
[[Mahatma Letter No. 70c|20C]] is from [[Koot Hoomi|KH]] to [[Alfred Percy Sinnett|APS]]. It is written on the back of 20A, 20B and on additional sheets of the same size. He writing is in blue pencil and has a granular appearance such as one might produce by writing with a colored pencil on paper placed on the cover of a clothbound book, or similar rough surface. A number of letters dated during the latter half of 1882 have this appearance. how this effect was produced is not known.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 123.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from A. O. Hume]]
[[Category:ML to Koot Hoomi]]
[[Category:ML with images]]
[[Category:ML needs commentary]]

Mahatma Letter No. 70a

2023-12-27T18:50:43Z

Anton Diachenko: /* Cover sheet */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[A. O. Hume]]
| receivedby = [[Koot Hoomi]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = August, 1882 – see [[Mahatma Letter No. 70a#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 70a''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 20a''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 70a#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 69|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 70b|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 71|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 70b|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Notes on mine to O[ld] L[ady] re. Nature rejecting the lukewarm

Aug[ust] 1882
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-0_Cover_sheet_6258.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-0_Cover_sheet_6258_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* This concerns all three letters - ML20 A+B+C.

{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''[[Mahatma Letter No. 70c#Page 15|10 [X]]]'''

My dear Master,

In speaking of Fragments No. III of which you will receive proofs soon, I said it was far from satisfactory though I had done my best.

It was necessary to advance the doctrine of the [[Theosophical Society|Society ]] another stage, so as gradually to open the eyes of the [[Spiritualism|spiritualists]] — so I introduced as the most pressing matter the [[Suicide]] etc. view given in your last letter to [[Alfred Percy Sinnett|S.]]

Well it is this that seems to me most unsatisfactory and it will lead to a number of questions that I shall feel puzzled to reply to.

Our first doctrine is that the majority of objective [[phenomena]] were due

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-1_6260.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-1_6260_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Fragments No. III''' refers to Sinnett's series of articles in ''The Theosophist'' called "Fragments of Occult Truth", later expanded into the book [[Esoteric Buddhism (book)|''Esoteric Buddhism'']].

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
to [[Kāmaloka#Shells|shells]]. 1½ and 2½ principled shells, i.e. [[principle]]s entirely separated from their [[Buddhi|sixth]] and [[Ātman|seventh]] principles.

But as a further development we admit that there are some spirits, i.e. [[Manas|5th]] and [[Kāma|4th]] principles not wholly dissevered from their sixth and seventh which also may be potent in the seance room. These are the spirits of [[suicide]]s and the victims of accident or violence. Here the doctrine is that each particular wave of life must run on to its appointed shore and with the exception of the very good, that all spirits prematurely divorced from the lower principles, must remain on earth, until the foredestined hour of what would have been the natural [[death]]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-2_6261.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-2_6261_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
strikes.

Now this is all very well but this being so, it is clear that in opposition to our former doctrine, [[Kāmaloka#Shells|shells]] will be few and spirits many '''[[Mahatma Letter No. 70c#Page 16|(1)]]'''.

For what difference can there be to take the case of [[suicide]]s, whether these be conscious or unconscious, whether the man blows his brains out, or only drinks or womanizes himself to [[death]], or kills himself by over-study? In each case equally the normal natural hour of death is anticipated and a spirit and not a shell the result — or again what difference does it make whether a man is hung for murder, killed in battle, in a railway train or a powder explosion, or drowned or burnt to death, or knocked over by cholera or plague, or jungle
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-3_6262.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-3_6262_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
fever or any of the other thousand and one epidemic diseases of which the seeds were not ''ab initio'', in his constitution, but were introduced therein in consequence of his happening to visit a particular locality or undergo a given experience, both of which he might have avoided? Equally in all cases the normal death hour is anticipated and a spirit instead of a shell the result.

In England it is calculated that not 15% of the population reach their normal death period — and what with fevers and famines and their sequeloe, I fear the percentage is not much larger here even — where the people are mostly [[Vegetarianism|vegetarian]] and as a rule live under less unfavourable sanitary conditions.

So then the great bulk of all the physical [[phenomena]] of spi
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-4_6263.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-4_6263_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Ab initio''' is a Latin term meaning "from the beginning."

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
ritualists ought apparently to be due to these spirits and not to [[Kāmaloka#Shells|shells]]. I should be glad to have further information on this point.'''[[Mahatma Letter No. 70c#Page 19|(2)]]'''

There is a second point very often as I understand the spirits of very fair average good people dying natural [[death]]s, remain some time in the earth's atmosphere — from a few days to a few years — why cannot such as these communicate? And if they can this is a most important point that should not have been overlooked.'''[[Mahatma Letter No. 70c#Page 23|(3)]]'''

And thirdly it is a fact that thousands of spirits do appear in pure circles and teach the highest morality and moreover tell very closely the truths as to the unseen world (witness Alan Kardec's books pages on pages of which are identical with what you yourself
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-5_6264.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-5_6264_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Allan Kardec''' is the pen name of the French educator, translator and author Hippolyte Léon Denizard Rivail (October 3, 1804 – March 31, 1869) known today as the systematizer of [[Spiritism]].

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
teach) and it is unreasonable to suppose that such are either [[Kāmaloka#Shells|shells]] or bad spirits. But you have not given us any opening for any large number of pure high spirits — and until the whole theory is properly set forth and due place made for these which seem to me a thoroughly well established fact, you will never win over the [[Spiritualism|spiritualists]]. I dare say it is the old story — only part of the truth being told to us and the rest reserved — if so it is merely cutting the [[Theosophical Society|Society]]'s throat. Better to tell the outside world nothing — than to tell them half truths the incompleteness of which they detect at once, the result being a contemptuous rejection of what is truth and though they cannot accept it in this fragmentary state.'''[[Mahatma Letter No. 70c#Page 24|(4)]]'''

Yours affectionately,

[[Allan Octavian Hume|A. O. Hume]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-6_6265.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-6_6265_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==
These three letters (No. 70a, b, and c) would be very confusing without some knowledge of their background.
In October 1881, ''The Theosophist'' published an article by [[Éliphas Lévi Zahed|Eliphas Levi]] entitled [https://www.theosociety.org/pasadena/hpb-aps/bl-ap1.htm# "Death"]. The article became the subject of some discussion and differences of opinion, and it is referred to several times in the Letters.

There were also many marginal comments by the [[Koot Hoomi|Mahatma K.H.]] These are shown in the Appendix to ''The Letters of H. P. Blavatsky to A. P. Sinnett''.

A member of the [[Theosophical Society]] by the name of [[N. D. Khandalawala]], wrote to the editor, pointing out that, in the same issue of [[The Theosophist (periodical)|''The Theosophist'']], one of the articles in the series, [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] seemed to him in direct contradiction to the statements made in the editor’s note accompanying Eliphas Levi’s article. “Evidently,” said Mr. Khandalawala, “there is a gap somewhere.” He asked for clarification. When [[Helena Petrovna Blavatsky|H. P. Blavatsky]] received Mr. Khandalawala’s letter, she sent it to the Mahatma K.H. He sent it back to her with a precipitated note as follows:

<blockquote>
Send this to [[Alfred Percy Sinnett|Mr. Sinnett]]. Having now received all the necessary explanations from me, he will not refuse me the personal favor I now ask of him. Let him enlighten his brother theosophists in his turn by writing an answer to this for the next Theos. and sign himself “A Lay Chela.”
</blockquote>

H.P.B. forwarded Mr. Khandalawala’s letter, along with K.H.’s precipitated note, to Sinnett. He went to see [[Allan Octavian Hume|A. O. Hume]] (who was in Simla at the time) to discuss the matter. This raised some questions in Hume’s mind about an article in the series of “Fragments” that he was then working on, and he wrote to the Mahatma K.H. Hume’s letter is No. 70-A (ML-20A).

Then, Sinnett wrote to H.P.B. to try to clarify some of the points in Mr. Khandalawala’s letter. This is letter No. 70-B (ML-20B). H.P.B. referred this letter to the Mahatma KH, and the Mahatma replied to the letters from both Sinnett and Hume by writing on the back of Sinnett’s letter his answers to their questions.

Studying the contents of these three letters becomes quite complicated because some of the questions asked in both 70-A and 70-B are answered in 70-C. However, the Mahatma has inserted identifying numbers or letters, and so, by going back and forth between the three letters, some order emerges.

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter with related letters [[Mahatma Letter No. 70b|70b]] and [[Mahatma Letter No. 70c|70c]]:
<blockquote>
20A is from [[Allan Octavian Hume|AOH]] to [[Koot Hoomi|KH]], written on note paper in black ink. Certain passages have been underscored and reference numbers have been added in blue pencil.
 
[[Mahatma Letter No. 70b|20B]] is from [[Alfred Percy Sinnett|APS]] to [[Helena Petrovna Blavatsky|HPB]] and is written on small sheets of note paper. Certain passages have been underscored in blue pencil.
 
[[Mahatma Letter No. 70c|20C]] is from [[Koot Hoomi|KH]] to [[Alfred Percy Sinnett|APS]]. It is written on the back of 20A, 20B and on additional sheets of the same size. He writing is in blue pencil and has a granular appearance such as one might produce by writing with a colored pencil on paper placed on the cover of a clothbound book, or similar rough surface. A number of letters dated during the latter half of 1882 have this appearance. how this effect was produced is not known.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 123.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from A. O. Hume]]
[[Category:ML to Koot Hoomi]]
[[Category:ML with images]]
[[Category:ML needs commentary]]

Mahatma Letter No. 70a

2023-12-27T18:48:26Z

Anton Diachenko: /* Cover sheet */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[A. O. Hume]]
| receivedby = [[Koot Hoomi]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = August, 1882 – see [[Mahatma Letter No. 70a#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 70a''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 20a''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 70a#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 69|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 70b|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 71|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 70b|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Notes on mine to O[ld] L[ady] re. Nature rejecting the lukewarm
Aug[ust] 1882
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-0_Cover_sheet_6258.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-0_Cover_sheet_6258_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''[[Mahatma Letter No. 70c#Page 15|10 [X]]]'''

My dear Master,

In speaking of Fragments No. III of which you will receive proofs soon, I said it was far from satisfactory though I had done my best.

It was necessary to advance the doctrine of the [[Theosophical Society|Society ]] another stage, so as gradually to open the eyes of the [[Spiritualism|spiritualists]] — so I introduced as the most pressing matter the [[Suicide]] etc. view given in your last letter to [[Alfred Percy Sinnett|S.]]

Well it is this that seems to me most unsatisfactory and it will lead to a number of questions that I shall feel puzzled to reply to.

Our first doctrine is that the majority of objective [[phenomena]] were due

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-1_6260.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-1_6260_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Fragments No. III''' refers to Sinnett's series of articles in ''The Theosophist'' called "Fragments of Occult Truth", later expanded into the book [[Esoteric Buddhism (book)|''Esoteric Buddhism'']].

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
to [[Kāmaloka#Shells|shells]]. 1½ and 2½ principled shells, i.e. [[principle]]s entirely separated from their [[Buddhi|sixth]] and [[Ātman|seventh]] principles.

But as a further development we admit that there are some spirits, i.e. [[Manas|5th]] and [[Kāma|4th]] principles not wholly dissevered from their sixth and seventh which also may be potent in the seance room. These are the spirits of [[suicide]]s and the victims of accident or violence. Here the doctrine is that each particular wave of life must run on to its appointed shore and with the exception of the very good, that all spirits prematurely divorced from the lower principles, must remain on earth, until the foredestined hour of what would have been the natural [[death]]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-2_6261.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-2_6261_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
strikes.

Now this is all very well but this being so, it is clear that in opposition to our former doctrine, [[Kāmaloka#Shells|shells]] will be few and spirits many '''[[Mahatma Letter No. 70c#Page 16|(1)]]'''.

For what difference can there be to take the case of [[suicide]]s, whether these be conscious or unconscious, whether the man blows his brains out, or only drinks or womanizes himself to [[death]], or kills himself by over-study? In each case equally the normal natural hour of death is anticipated and a spirit and not a shell the result — or again what difference does it make whether a man is hung for murder, killed in battle, in a railway train or a powder explosion, or drowned or burnt to death, or knocked over by cholera or plague, or jungle
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-3_6262.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-3_6262_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
fever or any of the other thousand and one epidemic diseases of which the seeds were not ''ab initio'', in his constitution, but were introduced therein in consequence of his happening to visit a particular locality or undergo a given experience, both of which he might have avoided? Equally in all cases the normal death hour is anticipated and a spirit instead of a shell the result.

In England it is calculated that not 15% of the population reach their normal death period — and what with fevers and famines and their sequeloe, I fear the percentage is not much larger here even — where the people are mostly [[Vegetarianism|vegetarian]] and as a rule live under less unfavourable sanitary conditions.

So then the great bulk of all the physical [[phenomena]] of spi
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-4_6263.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-4_6263_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Ab initio''' is a Latin term meaning "from the beginning."

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
ritualists ought apparently to be due to these spirits and not to [[Kāmaloka#Shells|shells]]. I should be glad to have further information on this point.'''[[Mahatma Letter No. 70c#Page 19|(2)]]'''

There is a second point very often as I understand the spirits of very fair average good people dying natural [[death]]s, remain some time in the earth's atmosphere — from a few days to a few years — why cannot such as these communicate? And if they can this is a most important point that should not have been overlooked.'''[[Mahatma Letter No. 70c#Page 23|(3)]]'''

And thirdly it is a fact that thousands of spirits do appear in pure circles and teach the highest morality and moreover tell very closely the truths as to the unseen world (witness Alan Kardec's books pages on pages of which are identical with what you yourself
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-5_6264.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-5_6264_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Allan Kardec''' is the pen name of the French educator, translator and author Hippolyte Léon Denizard Rivail (October 3, 1804 – March 31, 1869) known today as the systematizer of [[Spiritism]].

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
teach) and it is unreasonable to suppose that such are either [[Kāmaloka#Shells|shells]] or bad spirits. But you have not given us any opening for any large number of pure high spirits — and until the whole theory is properly set forth and due place made for these which seem to me a thoroughly well established fact, you will never win over the [[Spiritualism|spiritualists]]. I dare say it is the old story — only part of the truth being told to us and the rest reserved — if so it is merely cutting the [[Theosophical Society|Society]]'s throat. Better to tell the outside world nothing — than to tell them half truths the incompleteness of which they detect at once, the result being a contemptuous rejection of what is truth and though they cannot accept it in this fragmentary state.'''[[Mahatma Letter No. 70c#Page 24|(4)]]'''

Yours affectionately,

[[Allan Octavian Hume|A. O. Hume]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/70A-6_6265.jpg http://www.theosophy.wiki/mywiki/images/ML/70A-6_6265_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==
These three letters (No. 70a, b, and c) would be very confusing without some knowledge of their background.
In October 1881, ''The Theosophist'' published an article by [[Éliphas Lévi Zahed|Eliphas Levi]] entitled [https://www.theosociety.org/pasadena/hpb-aps/bl-ap1.htm# "Death"]. The article became the subject of some discussion and differences of opinion, and it is referred to several times in the Letters.

There were also many marginal comments by the [[Koot Hoomi|Mahatma K.H.]] These are shown in the Appendix to ''The Letters of H. P. Blavatsky to A. P. Sinnett''.

A member of the [[Theosophical Society]] by the name of [[N. D. Khandalawala]], wrote to the editor, pointing out that, in the same issue of [[The Theosophist (periodical)|''The Theosophist'']], one of the articles in the series, [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] seemed to him in direct contradiction to the statements made in the editor’s note accompanying Eliphas Levi’s article. “Evidently,” said Mr. Khandalawala, “there is a gap somewhere.” He asked for clarification. When [[Helena Petrovna Blavatsky|H. P. Blavatsky]] received Mr. Khandalawala’s letter, she sent it to the Mahatma K.H. He sent it back to her with a precipitated note as follows:

<blockquote>
Send this to [[Alfred Percy Sinnett|Mr. Sinnett]]. Having now received all the necessary explanations from me, he will not refuse me the personal favor I now ask of him. Let him enlighten his brother theosophists in his turn by writing an answer to this for the next Theos. and sign himself “A Lay Chela.”
</blockquote>

H.P.B. forwarded Mr. Khandalawala’s letter, along with K.H.’s precipitated note, to Sinnett. He went to see [[Allan Octavian Hume|A. O. Hume]] (who was in Simla at the time) to discuss the matter. This raised some questions in Hume’s mind about an article in the series of “Fragments” that he was then working on, and he wrote to the Mahatma K.H. Hume’s letter is No. 70-A (ML-20A).

Then, Sinnett wrote to H.P.B. to try to clarify some of the points in Mr. Khandalawala’s letter. This is letter No. 70-B (ML-20B). H.P.B. referred this letter to the Mahatma KH, and the Mahatma replied to the letters from both Sinnett and Hume by writing on the back of Sinnett’s letter his answers to their questions.

Studying the contents of these three letters becomes quite complicated because some of the questions asked in both 70-A and 70-B are answered in 70-C. However, the Mahatma has inserted identifying numbers or letters, and so, by going back and forth between the three letters, some order emerges.

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter with related letters [[Mahatma Letter No. 70b|70b]] and [[Mahatma Letter No. 70c|70c]]:
<blockquote>
20A is from [[Allan Octavian Hume|AOH]] to [[Koot Hoomi|KH]], written on note paper in black ink. Certain passages have been underscored and reference numbers have been added in blue pencil.
 
[[Mahatma Letter No. 70b|20B]] is from [[Alfred Percy Sinnett|APS]] to [[Helena Petrovna Blavatsky|HPB]] and is written on small sheets of note paper. Certain passages have been underscored in blue pencil.
 
[[Mahatma Letter No. 70c|20C]] is from [[Koot Hoomi|KH]] to [[Alfred Percy Sinnett|APS]]. It is written on the back of 20A, 20B and on additional sheets of the same size. He writing is in blue pencil and has a granular appearance such as one might produce by writing with a colored pencil on paper placed on the cover of a clothbound book, or similar rough surface. A number of letters dated during the latter half of 1882 have this appearance. how this effect was produced is not known.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 123.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>

[[Category:ML from A. O. Hume]]
[[Category:ML to Koot Hoomi]]
[[Category:ML with images]]
[[Category:ML needs commentary]]

Mahatma Letter No. 68

2023-12-05T11:54:17Z

Anton Diachenko: /* Page 25 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate = unknown
| receiveddate = after July 15, 1882 – see [[Mahatma Letter No. 68#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 68''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 16''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 68#Context and background|context and background]].
 
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 69|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 61|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''

{{Col-end}}
== Cover sheet==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The remarks appended to a letter in the last [[The Theosophist (periodical)|Theosophist]], page 226, Col. 1, strike me as very important and as qualifying — I do not say contradicting — a good deal of what we have hitherto been told in re [[Spiritualism]].

We had heard already of a spiritual condition of life in which the redeveloped [[Ego]] enjoyed a conscious existence for a time before [[reincarnation]] in another world; but that branch of the subject has hitherto been slurred over. Now some explicit statements are made about it; and these

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-1_6198.jpg http://www.theosophy.wiki/mywiki/images/ML/68-1_6198_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The last Theosophist''' was the June 1882 issue.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
suggest further enquiries.

In the [[Devachan|Deva Chan]] (I have lent my [[The Theosophist (periodical)|Theosophist]] to a friend; and have not got it at hand to refer to but that if I remember rightly is the name given to the state of spiritual beatitude described) the new [[Ego]] retains complete recollection of his life on earth apparently. Is that so or is there any misunderstanding on that point on my part?
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-2_6199.jpg http://www.theosophy.wiki/mywiki/images/ML/68-2_6199_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Complete recollection of his life"''' In [[Mahatma_Letter_No._85a#Page_4|Letter #85a]] the Master corrects this sentence to read ". . . of his ''spiritual'' life . . ."

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The Deva-Chan, or land of "Sukhavati," is allegorically described by our [[Gautama Buddha|Lord Buddha]] himself. What he said may be found in the Shan-Mun-yi-Tung. Says Tathagata: —

"Many thousand myriads of systems of worlds beyond this (ours) there is a region of Bliss called Sukhavati . . . . This region is encircled within seven rows of railings, seven rows of vast curtains, seven rows of waving trees; this holy abode of Arahats is governed by the Tathagatas ([[Dhyāni-Chohan|Dhyan Chohans]]) and is possessed by the [[Bodhisattva|Bodhisatwas]]. It hath seven precious lakes, in the midst of which flow crystaline waters having 'seven and one' properties, or distinctive qualities (the 7 principles emanating from the ONE). This, O, Sariputra is the 'Deva Chan.' Its divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it. Those born in the blessed region are truly felicitous, there are no more griefs or sorrows in that cycle for them. . . . Myriads of Spirits ([[Lha]]) resort there for rest and then ''return to their own regions''. (*) Again, O, Sariputra, in that land of joy many who are born in it are Avaivartyas (†) . . .
etc., etc.
 
(*) Those who have not ended their earth rings.

(†) Literally — those who will never return — the seventh round men, etc.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-3_6200.jpg http://www.theosophy.wiki/mywiki/images/ML/68-3_6200_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Shan-Mun-yi-Tung''' or ''Daily Prayers of the Contemplative School of Priests'' is a Chinese text containing the ''Amitābha Sūtra'', from which comes the quote that follows. For more information about the Mahatma's rendering of this quote see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/# Some Mahatma Letters Sources] by David Reigle
* The phrase "encircled '''within''' seven rows" has been wrongly transcribed as "encircled '''with''' seven rows" in all printed editions.

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(2) Now except in the fact that the duration of existence in the [[Devachan|Deva Chan]] is limited, there is a very close resemblance between that condition and the [[Heaven]] of ordinary religion (omitting anthropomorphic ideas of [[God]]).

(2) Certainly the new [[Ego]] once that it is reborn, retains for a certain time — proportionate to its Earth-life, a "complete recollection of his life on earth." (*) (See your preceding query.) But it can never return on earth, from the Deva Chan, nor has the latter — even omitting all "anthropomorphic ideas of God" — any resemblance to the paradise or heaven of any religion, and it is [[Helena Petrovna Blavatsky|H.P.B.]]'s literary fancy that suggested to her the wonderful comparison.

(3) Now the question of importance — is who goes to Heaven — or Deva Chan? Is this condition only attained by the few who are very good, or by the many who are not very bad, — after the lapse in their case of a longer unconscious [[Devachan#Period of gestation|incubation or gestation]].
 
(*) See back - page 2 of your questions.

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-4_6201.jpg http://www.theosophy.wiki/mywiki/images/ML/68-4_6201_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(3) "Who goes to Deva Chan?" The [[Ego#Lower ego|personal Ego]] of course, but beatified, purified, holy. Every Ego — the combination of the sixth and seventh principles — which, after the period of unconscious [[Devachan#Period of gestation|gestation]] is reborn into the Deva-Chan, is of necessity as innocent and pure as a new-born babe. The fact of his being reborn at all, shows the preponderance of good over evil in his old personality. And while the [[Karma]] (of evil) steps aside for the time being to follow him in his future earth-[[reincarnation]], he brings along with him but the Karma of his good deeds, words, and thoughts into this Deva-Chan. "Bad" is a relative term for us — as you were told more than once before, — and the [[Karma|Law of Retribution]] is the only law that never errs. Hence all those who have not slipped down into the mire of unredeemable sin and bestiality — go to the Deva Chan. They will have to pay for their sins, voluntary and involuntary, later on. Meanwhile, they are rewarded; receive the effects of the causes produced by them.

Of course it is a state. One, so to say, of intense selfishness, during which an Ego reaps the reward of his unselfishness on earth. He is completely engrossed in the bliss of all his personal earthly affections, preferences and thoughts, and gathers in the fruit of his meritorious actions.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-5_6202.jpg http://www.theosophy.wiki/mywiki/images/ML/68-5_6202_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''Personal Ego''' is given as "a combination of the five lower principles" on page 31 of this letter.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

No pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness: for, it is a state of perpetual "[[Māyā|Maya]]" . . . Since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the Deva-Chan — only a hundred fold intensified. So much so, indeed, that the happy [[Ego]] is unable to see through the veil, the evils, sorrows and woes to which those it loved on earth may be subjected to. It lives in that sweet dream with its loved ones — whether gone before, or yet remaining on earth; it has them near itself, as happy, as blissful and as innocent as the disembodied dreamer himself; and yet, apart from rare visions, the denizens of our gross planet feel it not. It is in this, during such a condition of complete Maya that the [[Soul]]s or astral Egos of pure, loving sensitives, labouring under the same illusion, think their loved ones come down to them on earth, while it is their own Spirits that are raised towards those in the Deva-Chan. Many of the subjective spiritual communications — most of them when the sensitives are pure minded — are real; but it is most difficult for the [[initiation|uninitiated]] [[Mediumship|medium]] to fix in his mind the true and correct pictures of what he sees and hears. Some of the [[phenomena]] called psychography (though more rarely) are also real. The spirit of the sensitive getting
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-6_6203.jpg http://www.theosophy.wiki/mywiki/images/ML/68-6_6203_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Psychography''' refers to automatic writing (rather than its modern definition as the study of personality, values, attitudes, interests, and lifestyles).

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

odylised, so to say, by the [[aura]] of the Spirit in the Deva-Chan, becomes for a few minutes that departed personality, and writes in the hand writing of the latter, in his language and in his thoughts, as they were during his life time. The two spirits become blended in one; and, the preponderance of one over the other during such phenomena determines the preponderance of personality in the characteristics exhibited in such writings, and "trance speaking." What you call "rapport" is in plain fact an identity of molecular vibration between the [[astral]] part of the incarnate medium and the astral part of the disincarnate personality. I have just noticed an article on smell by some English Professor (which I will cause to be reviewed in the [[The Theosophist (periodical)|Theosophist]] and say a few words), and find in it something that applies to our case. As, in music, two different sounds may be in accord and separately distinguishable, and this harmony or discord depends upon the synchronous vibrations and complementary periods; so there is rapport between medium and "control" when their astral molecules move in accord. And the question whether the communication shall reflect more of the one personal idiosyncracy, or the other, is determined by the relative intensity of the two sets of vibrations in the compound

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-7_6204.jpg http://www.theosophy.wiki/mywiki/images/ML/68-7_6204_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
wave of [[Ākāśa|Akasa]]. The less identical the vibratory impulses the more mediumistic and less spiritual will be the message. So then, measure your medium's moral state by that of the alleged "controlling" Intelligence, and your tests of genuineness leave nothing to be desired.

(4) Or are there great varieties of condition within the limits, so to speak, of Deva Chan, so that an appropriate state is dropped into by all, from which they will be born into lower and higher conditions in the next world of causes. It is no use multiplying hypotheses. We want some information to go upon.

(4) Yes; there are great varieties in the Deva-Chan states, and, it is all as you say. As many varieties of bliss, as on earth there are shades of perception and of capability to appreciate such reward. It is an ideated paradise, in each case of the Ego's own making, and by him filled with the scenery, crowded with the incidents, and thronged with

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-8_6205.jpg http://www.theosophy.wiki/mywiki/images/ML/68-8_6205_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

the people he would expect to find in such a sphere of compensative bliss. And it is that variety which guides the temporary [[Ego#Lower ego|personal Ego]] into the current which will lead him to be reborn in a lower or higher condition in the next [[Globe#Worlds of Causes and of Effects|world of causes]]. Everything is so harmoniously adjusted in nature — especially in the subjective world, that no mistake can be ever committed by the [[Tathagatas]] — or [[Dhyāni-Chohan|Dhyan Chohans]] — who guide the impulses.

(5) On the face of the idea, a purely spiritual state would only be enjoyable to the entities highly spiritualized in this life. But there are myriads of very good people (morally) who are not spiritualized at all. How can they be fitted to pass, with their recollections of this life from a material to a spiritual condition of existence.

(5) It is "a spiritual condition" only as contrasted with our own grossly "material condition," and, as already stated — it is such degrees of spirituality that constitute and determine the great "varieties" of conditions within the limits of Deva-Chan.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-9_6206.jpg http://www.theosophy.wiki/mywiki/images/ML/68-9_6206_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
A mother from a savage tribe is not less happy than a mother from a regal palace, with her lost child in her arms; and although as actual Egos, children prematurely dying before the perfection of their septenary Entity do not find their way to Deva-Chan, yet all the same the mother's loving fancy finds her children there, without one missing that her heart yearns for. Say — it is but a dream, but after all what is objective life itself but a panorama of vivid unrealities? The pleasures realized by a Red Indian in his "happy hunting grounds" in that Land of Dreams is not less intense than the ecstasy felt by a connoisseur who passes [[aeon]]s in the wrapt delight of listening to divine Symphonies by imaginary [[angel]]ic choirs and orchestras. As it is no fault of the former, if born a "savage" with an instinct to kill — though it caused the death of many an innocent animal — why, if with it all, he was a loving father, son, husband, why should he not also enjoy his share of reward? The case would be quite different if the same cruel acts had been done by an educated and civilized person, from a mere love of sport. The savage in being reborn would simply take a low place in the scale, by reason of his imperfect moral development; while the Karma of the other would be tainted with moral delinquency. . . .
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-10_6207.jpg http://www.theosophy.wiki/mywiki/images/ML/68-10_6207_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Red Indian" refers to American Indians; Native Americans.

{{Col-end}}

== Page 11 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Every one but that ego which, attracted by its gross magnetism, falls into the current that will draw it into the [[Moon#The_"Planet_of_death"|"planet of Death"]] — the mental as well as physical satellite of our earth — is fitted to pass into a relative "spiritual" condition adjusted to his previous condition in life and mode of thought. To my knowledge and recollection [[Helena Petrovna Blavatsky|H.P.B.]] explained to [[Allan Octavian Hume|Mr. Hume]] that man's [[Buddhi|sixth principle]], as something purely spiritual could not exist, or have conscious being in the Deva-Chan, unless it assimilated some of the more abstract and pure of the mental attributes of the [[Manas#The "fifth principle" in The Mahatma Letters|fifth principle]] or [[animal Soul]]: its manas (mind) and memory. When man dies his [[Liṅga-śarīra|second]] and [[Prāṇa|third]] principles die with him; the lower triad disappears, and the [[Kāma|fourth]], [[Manas#Lower manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]] principles form the surviving Quaternary. (Read again page 6 in [[Fragments of Occult Truth (Article)|Fragments of O.T.]]) Thenceforth it is a [[Life after Death#The "Death struggle"|"death" struggle]] between the Upper and Lower dualities. If the upper wins, the sixth, having attracted to itself the quintessence of Good from the fifth — its nobler affections, its saintly (though they be earthly) aspirations, and the most Spiritualised portions of its mind — follows its divine elder (the 7th) into the [[Life after Death#Period of gestation|"Gestation" State]]; and the fifth and fourth remain in association as an empty [[shell]] — (the expression is quite correct) — to roam in the earth's atmosphere, with half the personal memory gone, and the more brutal instincts fully alive for a certain period — an "Elementary" in short. This is the "angel guide" of the average medium. If, on the other hand, it is the Upper Duality which is defeated, then, it is the fifth principle that assimilates all that there may be left of personal recollection and perceptions of its personal individuality in the sixth. But, with all this additional stock, it will not remain in [[Kāmaloka|Kama-Loka]] — "the world of Desire" or our Earth's atmosphere. In a very short time

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-11_6208.jpg http://www.theosophy.wiki/mywiki/images/ML/68-11_6208_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Fifth principle or animal soul."''' In October 1881, A. O. Hume defines the animal soul as the combination of the "astral body (Liṅga-śarīra), the "astral shape" (Kāmarūpa), and the "animal or physical intelligence," referring to the Lower manas.
* '''Fragments of O.T.''' refers to the series of articles [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']].

{{Col-end}}

== Page 12 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
like a straw floating within the attraction of the vortices and pits of the Maelstrom, it is caught up and drawn into the great whirlpool of human [[Ego]]s; while the sixth and seventh — now a purely Spiritual, individual [[Monad|MONAD]], with nothing left in it of the late [[Principle#Individuality and personality|personality]], having no regular "gestation" period to pass through: (since there is no purified personal Ego to be reborn), after a more or less prolonged period of unconscious Rest in the boundless [[Space]] — will find itself reborn in another personality on the next planet. When arrives the period of "Full Individual Consciousness" — which precedes that of Absolute Consciousness in the [[Nirvāṇa#Parinirvāṇa|Pari-Nirvana]] — this lost personal life becomes as a torn out page in the great Book of Lives, without even a disconnected word left to mark its absence. The purified monad will neither perceive nor remember it in the series of its past rebirths — which it would had it gone to the "World of Forms" ([[Devachan#Rupa and Arupa lokas|rupa-loka]]) — and its retrospective glance will not perceive even the slightest sign to indicate that it had been. The light of Samma-Sambuddh —

". . . that light which shines beyond our mortal ken

The line of all the lives in all the worlds " —

throws no ray upon that personal life in the series of lives foregone.

To the credit of mankind, I must say, that such an utter obliteration of an existence from the tablets of Universal Being does not occur often enough to make a great percentage. In fact, like the much mentioned "congenital idiot" such a thing is a lusus naturae — an exception, not the rule.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-12_6209.jpg http://www.theosophy.wiki/mywiki/images/ML/68-12_6209_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*'''Sammā-Sambuddha''' means "complete enlightenment." One of the results of this is the knowledge of the whole series of one's past incarnations.
* '''"The line of all the lives"''' is the correct transcription of the letter. The third and the chronological editions incorrectly say, "The ''light'' of all the lives." The Master is quoting from [[Edwin Arnold]]'s ''Light of Asia'' which actually reads, "The line of all ''his'' lives."
*'''Lusus naturae''' means "a freak of nature."

{{Col-end}}

== Page 13 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(6) And how is a spiritual existence in which everything has merged into the sixth principle, compatible with that consciousness of individual and personal material life which must be attributed to the Ego in Deva-Chan if he retains his earthly consciousness as stated in the Theosophist Note.

(6) The question is now sufficiently explained, I believe: the sixth and seventh principles apart from the rest constitute the eternal imperishable, but also unconscious "Monad." To awaken in it to life the latent consciousness, especially that of personal individuality, requires the monad plus the highest attributes of the fifth — the "[[Soul#Animal soul|animal Soul]]"; and it is that which makes the [[Devachan#Devachanic ego|ethereal Ego]] that lives and enjoys bliss in the Deva-Chan. [[Spirit]], or the unalloyed emanation of the ONE — the latter forming with the seventh and sixth principles the highest triad — neither of the two emanations are capable of assimilating but that which is

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-13_6210.jpg http://www.theosophy.wiki/mywiki/images/ML/68-13_6210_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 14 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
good, pure and holy; hence, no sensual, material or unholy recollection can follow the purified memory of the Ego to the region of Bliss. The [[Karma]] for these recollections of evil deeds and thought will reach the [[Ego]] when it changes its personality in the following world of causes. The [[Monad]], or the "Spiritual Individuality," remains untainted in all cases. "No sorrow or Pain for those born there (in the Rupa-Loka of Deva-Chan); for this is the Pure-land. All the regions in Space possess such lands (Sakwala), but this land of Bliss is the most pure." In the Djnana Prasthana Shaster, it is said: "by personal purity and earnest [[meditation]], we overleap the limits of the World of Desire, and enter in the World of Forms."

(7) The period of gestation between [[Death]] and Deva-Chan has hitherto been conceived by me at all events as very long. Now it is said to be in some cases only a few days, in no cases (it is implied) more than a few years. This seems plainly stated, but I ask if it can be explicitly confirmed because it is a point on which so much turns.

(7) Another fine example of the habitual disorder in which Mrs. [[Helena Petrovna Blavatsky|H.P.B.]]'s mental furniture is kept. She talks of "[[Bardo]]" and does not even say to her readers what it means!

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-14_6211.jpg http://www.theosophy.wiki/mywiki/images/ML/68-14_6211_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Djnana Prasthana Shaster''' probably refers to the Jñāna-prasthāna-śāstra, composed by Katyayaniputra. The Jnanaprasthana ("establishment of knowledge") is one of the seven Sarvāstivāda Abhidharma Buddhist scriptures.

{{Col-end}}

== Page 15 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
As in her writing room confusion is ten times confounded, so in her mind are crowded ideas piled in such a chaos that when she wants to express them the tail peeps out before the head. "Bardo" has nothing to do with the duration of time in the case you are referring to. "Bardo" is the period between death and rebirth — and may last from a few years to a [[kalpa]]. It is divided into three sub-periods (1) when the Ego delivered of its mortal coil enters into [[Kāmaloka|Kama-Loka]] (*) (the abode of [[Elementary|Elementaries]]); (2) when it enters into its [[Life after Death#Period of gestation|"Gestation State"]]; (3) when it is reborn in the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]] of Deva-Chan. Sub-period (1) may last from a few minutes to a number of years — the phrase "a few years" becoming puzzling and utterly worthless without a more complete explanation; Sub-period (2) is "very long"; as you say, longer sometimes than you may even imagine, yet proportionate to the Ego's spiritual stamina; Sub-period (3) lasts in proportion to the good [[Karma|KARMA]], after which the [[monad]] is again [[reincarnation|reincarnated]]. The Agama Sutra saying: — "in all these Rupa-Lokas, the Devas (Spirits) are equally subjected to birth, decay, old age, and death," means only that an Ego is borne thither then begins fading out and finally "dies," i.e., falls into that unconscious condition which precedes rebirth; and ends the Sloka with these words — "As the devas emerge from these heavens, they enter the lower world again:" i.e, they leave a world of bliss to be reborn in a [[Globe#Worlds of Causes and of Effects|world of causes]].
 
(*) Tibetan: Yuh-Kai.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-15_6212.jpg http://www.theosophy.wiki/mywiki/images/ML/68-15_6212_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''footnote''' seems to have been added later in a different color. Some students speculate it may have been added by the disciple that precipitated the letter. The word '''Yuh-Kai''' was taken from Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese'' (p.83, footnote), and is not Tibetan but Chinese (欲界 yùjiè, "desire realm").

{{Col-end}}

== Page 16 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(8) In that case, and assuming that [[Devachan|Deva-Chan]] is not solely the heritage of adepts and persons almost as elevated, there is a condition of existence tantamount to [[Heaven]] actually going on, from which the life of Earth may be watched by an immense number of those who have gone before! (9) And for how long? Does this state of spiritual beatitude endure for years? for decades? for centuries?

(8) Most emphatically "the Deva-Chan is not solely the heritage of adepts," and most decidedly there is a "heaven" — if you must use this astro-geographical Christian term — for "an immense number of those who have gone before." But "the life of Earth" can be watched by none of these, for reasons of the Law of Bliss plus [[Māyā|Maya]], already given.

(9) For years, decades, centuries and milleniums, oftentimes — multiplied by something more. It all depends upon the duration of [[Karma]]. Fill with oil Den's little cup, and a city Reservoir of water, and lighting both see which burns the longer. The [[Ego]] is the wick and Karma the oil: the difference in the quantity of the latter (in the cup and the reservoir) suggesting to you the great difference in the duration of various Karmas. Every effect must be proportionate to the cause. And, as man's terms of incarnate existence bear but a small proportion to his periods of
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-16_6213.jpg http://www.theosophy.wiki/mywiki/images/ML/68-16_6213_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Den's little cup" probably refers to the Sinnett's young son Dennis.

{{Col-end}}

== Page 17 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
inter-natal existence in the [[Manvantara|manvantaric]] cycle, so the good thoughts, words, and deeds of any one of these "lives" on a [[globe]] are causative of effects, the working out of which requires far more time than the evolution of the causes occupied. Therefore, when you read in the Jāts and other fabulous stories of the [[Buddhism|Buddhist]] Scriptures that this or the other good action was rewarded by [[Kalpa]]s of several figures of bliss, do not smile at the absurd exaggeration, but bear in mind what I have said. From a small seed, you know, sprung a tree whose life endures now for 22 centuries; I mean the Anuradha-pura Bo tree. Nor must you laugh, if ever you come across Pindha-Dhana or any other Buddhist Sutra and read: "Between the Kama-Loka and the Rupa-Loka there is a locality, the dwelling of '[[Mara]]' (Death). This Mara filled with passion and lust, destroys all virtuous principles, as a stone grinds corn. (*) His palace is 7000 yojanas square, and is surrounded by a seven-fold wall," for you will feel now more prepared to understand the allegory. Also, when Beal, or Burnouf, or [[Thomas William Rhys Davids|Rhys Davids]] in the innocence of their [[Christianity|Christian]] and materialistic souls indulge in such translations as they generally do, we do not bear them malice for their commentaries, since they cannot know any better. But what can the following mean: — "The names of the Heavens (a mistranslation; [[loka]]s are not heavens but localities or abodes) of Desire, Kama- —
 
(*) This Mara, as you may well think, is the allegorical image of the sphere called the [[Moon#The "Planet of death"|"Planet of Death"]] — the whirlpool whither disappear the lives doomed to destruction. It is between Kama and Rupa-Lokas that the struggle takes place.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-17_6214.jpg http://www.theosophy.wiki/mywiki/images/ML/68-17_6214_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Jats''' are the accounts of the Buddha's previous lives in the Jataka Tales.
* The '''Anuradha-pura Bo tree''' is a Bodhi Tree (or "Bo tree", in Sinhalese) still existing in Anuradhapura, a major city in Sri Lanka, which is said to date back to the year 245 BC.
* A '''Yojana''' is a Vedic measure of distance that was used in ancient India. It is equivalent to about 1.6 km (1 mi) as per modern measures of distance, although the exact value is disputed among scholars (between 2 and 5 km (1 and 3 mi)).

{{Col-end}}

== Page 18 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Loka so called, because the beings who occupy them are subject to desires of eating, drinking, sleeping and love. They are otherwise called the abodes of the five (?) orders of sentient creatures — Devas, men, asuras, beasts, demons" (Lau-tan Sutra, trans. by S. Beal). They mean simply that, had the reverend translator been acquainted with the true doctrine a little better — he would have (1) divided the [[Deva]]s into two classes — and called them the "Rupa-devas" and the "Arupa-devas" (the "form" — or objective, and the "formless" or subjective Dhyan Chohans; and (2) — would have done the same for his class of "men," since there are shells, and "Mara-rupas" — i.e. bodies doomed to annihilation. All these are:

(1) "''Rupa-devas''" — [[Dhyāni-Chohan|Dhyan Chohans]] (*) having forms } Ex-men.

(2) "''Arupa-devas''" [Dhyan Chohans] having no forms } Ex-men.

(3) "''[[Vampire#Pisachas|Pisachas]]''" — (two-principled) ghosts.

(4) "''Mara-rupa''" — Doomed to death (3 principled).

(5) ''Asuras'' — [[Elementals]] — having human form } Future men.

(6) ''Beasts'' — [Elementals] 2nd class — animal Elementals } Future men.

(7) ''Rakshasas'' (Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. Dead or alive they have, so to say cheated nature; but it is only temporary — until our planet goes into obscuration, after which they have nolens volens to be annihilated.

It is these seven groups that form the principal divisions of the Dwellers of the subjective world around us. It is in stock No. 1, that are the intelligent Rulers of this world of Matter, and who, with all this intelligence are but the blindly obedient instruments of the
 
(*) The Planetary Spirits of our Earth are not of the highest, as you may well imagine — since, as Subba Row says in his criticism upon Oxley's work that no Eastern Adept would like to be compared with an angel or Deva. See May [[The Theosophist (periodical)|''The Theosophist'']].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-18_6215.jpg http://www.theosophy.wiki/mywiki/images/ML/68-18_6215_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* In the book [[Man: Fragments of Forgotten History (book)|''Man: Fragments of Forgotten History'']] the same table of "dwellers" is printed and some concepts are added. About the Pisachas it is said that they are "shells left in Kama Loka after the passage of the ego into Devachan". About the mara-rupas it is added: "Shells of persons with abnormally material attractions, whose spiritual and psychic life, being a complete blank, cannot carry them on to Devachan". As for the "Beasts" the book says: "Elementals of the lower order connected with the different elements and animals".
* '''Lau-tan Sutra'''. The reference is taken from Rev. Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese''.
{{Col-end}}

== Page 19 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Logos|ONE]]; the active agents of a Passive Principle.

And thus are misinterpreted and mistranslated nearly all our Sutras; yet even under that confused jumble of doctrines and words, for one who knows even superficially the true doctrine, there is firm ground to stand upon. Thus, for instance in enumerating the seven lokas of the "Kama-Loka" the Avatamsaka Sutra, gives as the seventh, the "Territory of Doubt." I will ask you to remember the name as we will have to speak of it hereafter. Every such "world" within the [[Globe#Worlds of Causes and of Effects|Sphere of Effects]] has a Tathagata, or "Dhyan Chohan" — to protect and watch over, not to interfere with it. Of course, of all men, [[Spiritualism|spiritualists]] will be the first to reject and throw off our doctrines to "the limbo of exploded superstitions." Were we to assure them that every one of their "[[Summerland]]s" had seven boarding houses in it, with the same number of "[[Spirit Guide]]s" to "boss" in them, and call these "[[angel]]s," Saint Peters, Johns, and [[William Eglinton#Ernest|St. Ernests]], they would welcome us with open arms. But whoever heard of Tathagats and Dhyan Chohans, Asuras and Elementals? Preposterous! Still, we are happily allowed — by our friends ([[William Eglinton|Mr. Eglinton]], at least) — to be possessed "of a certain knowledge of [[Occultism|Occult Sciences]]" (Vide "Light"). And thus, even this mite of "Knowledge" is at your service, and is now helping me to answer your following question:

"Is there any intermediate condition between the spiritual beatitude of Deva-Chan, and the forlorn shadow life of the only half conscious elementary reliquiae of human beings who have lost their [[Buddhi|sixth principle]]. Because if so that might give a locus standi in imagination to the Ernests and Joeys of the spiritual [[Mediumship|mediums]] — the better sort of [[Mediumship#Spirit guides|controlling "spirits"]]. If so surely that must be a very populous world? from which any amount of "spiritual" communications might come."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-19_6216.jpg http://www.theosophy.wiki/mywiki/images/ML/68-19_6216_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''"Territory of Doubt."''' This idea does not seem to be in the Avatamsaka Sutra but is present in the ''Sukhāvatī-vyūha-sūtra'' (§133-142). See [http://prajnaquest.fr/blog/the-territory-of-doubt/ The Territory of Doubt] by David Reigle
*'''Locus standi''' is Latin for "right to stand or be heard."
{{Col-end}}

== Page 20 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Alas, no; my friend; not that I know of. From "[[Devachan|Sukhavati]]" down to the "Territory of Doubt" there is a variety of Spiritual States; but I am not aware of any such "intermediate condition." I have told you of the Sakwalas (though I cannot be enumerating them since it would be useless); and even of [[Avitchi]] — the "[[Hell]]" from which there is no return (*), and I have no more to tell about. "The forlorn shadow" has to do the best it can. As soon as it has stepped outside the [[Kāmaloka|Kama-Loka]], and crossed the "Golden Bridge" leading to the "Seven Golden Mountains" the [[Ego]] can confabulate no more, with easy-going mediums. No "Ernest" or "Joey" has ever returned from the [[Devachan#Rupa and Arupa Lokas|Rupa Loka]] — let alone the Arupa-Loka — to hold sweet intercourse with mortals.

Of course there is a "better sort" of reliquiae; and the "[[shell]]s" or the "earth-walkers" as they are here called, are not necessarily all bad. But even those that are good, are made bad for the time being by mediums. The "shells" may well not care, since they have nothing to lose, anyhow. But there is another kind of "Spirits," we have lost sight of: the [[Suicide|suicides]] and those killed by accident. Both kinds can communicate, and both have to pay dearly for such visits. And now I have again to explain what I mean. Well, this class is the one that the French [[Spiritism|Spiritists]] call — "les Esprits Souffrants." They are an exception to the rule, as they have to remain within the earth's attraction,and in its
 
(*) In Abidharma Shastra (Metaphysics) we read: — "Buddha taught that on the outskirts of all the Sakwalas, there is a black interval, without Sun or moonlight for him who falls into it. There is no re-birth from it. It is the cold Hell, the great Naraka." This is Avitchi.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-20_6217.jpg http://www.theosophy.wiki/mywiki/images/ML/68-20_6217_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Les Esprits Souffrants''' means "the suffering spirits" in French.

{{Col-end}}

== Page 21 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
atmosphere — the Kama-Loka -- till the very last moment of what would have been the natural duration of their lives. In other words, that particular wave of life-evolution must run on to its shore. But it is a sin and cruelty to revive their memory and intensify their suffering by giving them a chance of living an artificial life; a chance to overload their [[Karma]], by tempting them into opened doors, viz., [[Mediumship|mediums]] and sensitives, for they will have to pay roundly for every such pleasure. I will explain. The suicides, who, foolishly hoping to escape life, found themselves still alive, — have suffering enough in store for them from that very life. Their punishment is in the intensity of the latter. Having lost by the rash act their [[Ātman|seventh]] and [[Buddhi|sixth]] principles, though not for ever, as they can regain both — instead of accepting their punishment, and taking their chances of redemption, they are often made to regret life and tempted to regain a hold upon it by sinful means. In the Kama-Loka, the land of intense desires, they can gratify their earthly yearnings but through a living proxy; and by so doing, at the expiration of the natural term, they generally lose their [[monad]] for ever. As to the victims of accident — these fare still worse. Unless they were so good and pure, as to be drawn immediately within the Akasic Samadhi, i.e. to fall into a state of quiet slumber, a sleep full of rosy dreams, during which, they have no recollection of the accident, but move and live among their familiar friends and scenes, until their natural

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-21_6218.jpg http://www.theosophy.wiki/mywiki/images/ML/68-21_6218_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 22 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
life-term is finished, when they find themselves born in the Deva-Chan — a gloomy fate is theirs. Unhappy shades, if sinful and sensual they wander about — (not [[shell]]s, for their connection with their two higher principles is not quite broken) — until their death-hour comes. Cut off in the full flush of earthly passions which bind them to familiar scenes, they are enticed by the opportunities which mediums afford, to gratify them vicariously. They are the Pisachas, the Incubi, and Succubi of mediaeval times; the demons of thirst, gluttony, lust and avarice, — [[Elementary|elementaries]] of intensified craft, wickedness and cruelty; provoking their victims to horrid crimes, and revelling in their commission! They not only ruin their victims, but these [[Vampire#Psychic vampire|psychic vampires]], borne along by the torrent of their hellish impulses, at last, at the fixed close of their natural period of life — they are carried out of the earth's aura into regions where for ages they endure exquisite suffering and end with entire destruction.

But if the victim of accident or violence, be neither very good, nor very bad — an average person — then this may happen to him. A medium who attracts him, will create for him the most undesirable of things: a new combination of [[Skandha]]s and a new and evil Karma. But let me give you a clearer idea of what I mean by Karma in this case.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-22_6219.jpg http://www.theosophy.wiki/mywiki/images/ML/68-22_6219_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 23 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
In connection with this, let me tell you before, that since you seem so interested with the subject, you can do nothing better than to study the two doctrines — of [[Karma]] and [[Nirvāṇa|Nirvana]] — as profoundly as you can. Unless you are thoroughly well acquainted with the two tenets — the double key to the metaphysics of Abidharma — you will always find yourself at sea in trying to comprehend the rest. We have several sorts of Karma and Nirvana in their various applications — to the Universe, the world, [[Deva]]s, [[Buddha]]s, [[Bodhisattva|Bodhisatwas]], men and animals — the second including its [[Kingdoms of Life|seven kingdoms]]. Karma and Nirvana are but two of the seven great MYSTERIES of [[Buddhism|Buddhist]] metaphysics; and but four of the seven are known to the best orientalists, and that very imperfectly.

If you ask a learned Buddhist priest what is Karma? — he will tell you that Karma is what a [[Christianity|Christian]] might call Providence (in a certain sense only) and a [[Islam|Mahomedan]] — Kismet, fate or destiny (again in one sense). That it is that cardinal tenet which teaches that, as soon as any conscious or sentient being, whether man, deva, or animal dies, a new being is produced and he or it reappears in another birth, on the same or another planet, under conditions of his or its own antecedent making. Or, in other words

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-23_6220.jpg http://www.theosophy.wiki/mywiki/images/ML/68-23_6220_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Abhidharma''' (Sanskrit) or Abhidhamma (Pāli) are ancient Buddhist texts which contain doctrinal material appearing in the Buddhist Sutras.

{{Col-end}}

== Page 24 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that Karma is the guiding power, and Trishna (in Pali Tanha) the thirst or desire to sentiently live — the proximate force or energy, the resultant of human (or animal) action, which, out of the old [[Skandha]]s (*) produce the new group that form the new being and control the nature of the birth itself. Or to make it still clearer, the new being, is rewarded and punished for the meritorious acts and misdeeds of the old one; Karma representing an Entry Book, in which all the acts of man, good, bad, or indifferent, are carefully recorded to his debit and credit — by himself, so to say, or rather by these very actions of his. There, where Christian poetical fiction created, and sees a "[[Lipika|Recording]]" Guardian Angel, stern and realistic Buddhist logic, perceiving the necessity that every cause should have its effect — shows its real presence. The opponents of Buddhism have laid great stress upon the alleged injustice that the doer should escape and an innocent victim be made to suffer, — since the doer and the sufferer are different beings. The fact is, that while in one sense they may be so considered, yet in another they are identical. The "old being" is the sole parent — father and mother at once — of the "new being." It is the former who is the creator and fashioner, of the latter, in reality; and far more so in plain truth, than any father in flesh. And once that you have well mastered the meaning of Skandhas you will see what I mean.
 
(*) I remark that in the second as well as in the first edition of your [[The Occult World (book)|Occult World]] the same misprint appears, and that the word Skandha is spelt Shandba — on page 130. As it now stands I am made to express myself in a very original way for a supposed [[Adept]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-24_6221.jpg http://www.theosophy.wiki/mywiki/images/ML/68-24_6221_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 25 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
It is the group of Skandhas, that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Sankhara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the "heresy or delusion of individuality" and of Attavada "the doctrine of Self," both of which (in the case of the [[Manas|fifth principle]] the soul) lead to the [[Māyā|maya]] of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession.
 
Now, returning to the question of identity between the old and the new "Ego" I may remind you once more, that even your Science has accepted the old, very old fact distinctly taught by our Lord (*), viz. — that a man of any given age, while sentiently the same, is yet physically not the same as he was a few years earlier (we say seven years and are prepared to maintain and prove it): buddhistically
 
(*) See the Abhidharma Kosha Vyakhya, the Sutta Pitaka, any Northern Buddhist book, all of which show [[Gautama Buddha]] saying that none of these Skandhas is the [[soul]], since the body is constantly changing, and that neither man, animal, nor plant is ever the same for two consecutive days or even minutes. "Mendicants! remember that there is within man no abiding principle whatever, and that only the learned disciple who acquires [[wisdom]], in saying 'I am' — knows what he is saying."

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-25_6222.jpg http://www.theosophy.wiki/mywiki/images/ML/68-25_6222_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Sakkāya-diṭṭhi''' ([[Pāli]]) is the wrong idea that we are the personality formed by the skandhas. '''Attavāda''' (Pāli) refers to the illusion of the existence one's self as a substantial and permanent entity.

{{Col-end}}

== Page 26 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
speaking, his Skandhas have changed. At the same time they are ever and ceaselessly at work in preparing the abstract mould, the "[[privation]]" of the future new being. Well then, if it is just that a man of 40 should enjoy or suffer for the actions of the man of 20, so it is equally just that the being of the [[Reincarnation|new birth]], who is essentially identical with the previous being — since he is its outcome and creation — should feel the consequences of that begetting Self or [[Principle#Individuality and personality|personality]]. Your Western law which punishes the innocent son of a guilty father by depriving him of his parent, rights and property; your civilized Society which brands with infamy the guileless daughter of an immoral, criminal mother; your [[Christianity|Christian]] Church and Scriptures which teach that the "Lord [[God]] visits the sins of the fathers upon the children unto the third and fourth generation" are not all these far more unjust and cruel than anything done by [[Karma]]? Instead of punishing the innocent together with the culprit, the Karma avenges and rewards the former, which neither of your three western potentates above mentioned ever thought of doing. But perhaps, to our physiological remark the objectors may reply that it is only the [[Sthūla-śarīra|body]] that changes, there is only a molecular transformation, which has nothing to do with the mental evolution; and that the Skandhas represent not only a material but also a set of mental and moral qualities. But is there, I ask, either a sensation, an abstract idea, a tendency of mind, or a mental power, that

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/68-26_6223.jpg http://www.theosophy.wiki/mywiki/images/ML/68-26_6223_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 27 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
one could call an absolutely non-molecular phenomenon? Can even a sensation or the most abstractive thoughts which is something, come out of nothing, or be nothing?

Now, the causes producing the "new being" and determining the nature of Karma are, as already said — Trishna (or "Tanha") — thirst, desire for sentient existence and Upadana — which is the realization or consummation of Trishna or that desire. And both of these the [[Mediumship|medium]] helps to awaken and to develop ''ne plus ultra'' in an [[Elementary]], be he a [[suicide]] or a victim. (*) The rule is, that a person who dies a natural death, will remain from "a few hours to several short years," within the earth's attraction, i.e., in the [[Kāmaloka|Kama-Loka]]. But exceptions are, in the case of suicides and those who die a violent death in general. Hence, one of such [[Ego]]s, for instance, who was destined to live — say 80 or 90 years, but who either killed himself or was killed by some accident, let us suppose at the age of 20 — would have to pass in the Kama Loka not "a few years," but in his case 60 or 70 years, as an Elementary, or rather an "earth-walker"; since he is not, unfortunately for him, even a "shell." Happy, thrice happy, in comparison, are those disembodied entities,who
 
(*) Alone the [[Kāmaloka#Shells|Shells]] and the [[Elemental]]s are left unhurt, though the morality of the sensitives can by no means be improved by the intercourse.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-27_6224.jpg http://www.theosophy.wiki/mywiki/images/ML/68-27_6224_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Upādāna''' is the [[Sanskrit]] and [[Pāli]] word for "clinging," "attachment" or "grasping".
* '''Ne plus ultra''' is a French expression meaning the acme or highest point.

{{Col-end}}

== Page 28 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
sleep their long slumber and live in dream in the bosom of Space! And woe to those whose Trishna will attract them to mediums, and woe to the latter, who tempt them with such an easy Upadana. For in grasping them, and satisfying their thirst for life, the medium helps to develop in them — is in fact the cause of — a new set of [[Skandha]]s, a new body, with far worse tendencies and passions than was the one they lost. All the future of this new body will be determined thus, not only by the [[Karma]] of demerit of the previous set or group but also by that of the new set of the future being. Were the mediums and [[Spiritualism|Spiritualists]] but to know, as I said, that with every new "[[Mediumship#Spirit guides|angel guide]]" they welcome with rapture, they entice the latter into an Upadana which will be productive of a series of untold evils for the new Ego that will be born under its nefarious shadow, and that with every seance — especially for materialization — they multiply the causes for misery, causes that will make the unfortunate Ego fail in his spiritual birth, or be reborn into a worse existence than ever — they would, perhaps, be less lavishing their hospitality.

And now, you may understand why we oppose so strongly Spiritualism and mediumship. And, you will also see, why, to satisfy [[Allan Octavian Hume|Mr. Hume]], — at least in one direction, — I got myself into a scrape

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-28_6225.jpg http://www.theosophy.wiki/mywiki/images/ML/68-28_6225_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 29 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
with the [[Chohan]], and — mirabile dictu! — with both the sahibs, "the young men by the name of" — [[Ross Scott|Scott]] and [[A. Banon|Banon]]. To amuse you I will ask [[Helena Petrovna Blavatsky|H.P.B.]] to send you with this a page of the [[A. Banon|"Banon papyrus"]], an article of his that he winds up with a severe literary thrashing of my humble self. Shadows of the Asuras, in what a passion she flew upon reading this rather disrespectful criticism! I am sorry she does not print it, upon considerations of "family honour" as the "[[Djual Khool|Disinherited]]" expressed it. As to the Chohan, the matter is more serious; and, he was far from satisfied that I should have allowed [[William Eglinton|Eglinton]] to believe it was myself. He had permitted this proof of the power in living man to be given to the Spiritualists through a medium of theirs, but had left the programme and its details to ourselves; hence his displeasure at some trifling consequences. I tell you, my dear friend, that I am far less free to do as I like than you are in the matter of [[The Pioneer (periodical)|the Pioneer]]. None of us but the highest [[Khobilgan|Chutuktus]] are their full masters. But I digress.

And now that you have been told much and had explained a good deal, you may as well read this letter to our irrepressible friend — [[Alice Gordon|Mrs. Gordon]]. The reasons given may throw some cold water on her Spiritualistic zeal, though I have my reasons to doubt it. Anyhow it may show her that it is not against true Spiritualism that we set ourselves, but only against indiscriminate mediumship and — physical manifestations, —

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-29_6226.jpg http://www.theosophy.wiki/mywiki/images/ML/68-29_6226_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Mirabile dictu''' is from the Latin, meaning "wonderful to say" or "miraculously".

* '''Sahib''' means "friend" in Arabic and was commonly used in the Indian Sub-continent as a courteous term in the way that "Mr." and "Mrs." are used in the English language.
{{Col-end}}

== Page 30 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
materializations and trance-possessions especially. Could the Spiritualists be only made to understand the difference between [[Principle#Individuality and personality|individuality and personality]], between individual and personal immortality and some other truths, they would be more easily persuaded that [[Occultism|Occultists]] may be fully convinced of the [[monad]]'s immortality, and yet deny that of the [[soul]] — the vehicle of the personal [[Ego]]; that they can firmly believe in, and themselves practice spiritual communications and intercourse with the disembodied Egos of the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]], and yet laugh at the insane idea of "shaking hands" with a "Spirit"!; that finally, that as the matter stands, it is the Occultists and the [[Theosophy|Theosophists]] who are true Spiritualists, while the modern sect of that name is composed simply of materialistic [[phenomena]]lists.

And once that we are discussing "individuality" and "personality," it is curious that H.P.B. when subjecting poor Mr. Hume's brain to torture with her muddled explanations, never thought — until receiving the explanation from himself, of the difference that exists between individuality and personality — that it was the very same doctrine she had been taught: that of Paccika-Yana, and of Amita-Yana. The two terms as above given by him are the

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-30_6227.jpg http://www.theosophy.wiki/mywiki/images/ML/68-30_6227_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 31 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
correct and literal translation of the [[Pāli|Pali]], [[Saṃskṛta|Sanskrit]], and even of the Chino-Tibetan technical names for the many personal entities blended in one Individuality — the long string of lives emanating from the same Immortal [[Monad|MONAD]]. You will have to remember them: —

(I) The Paccika Yana — (in Sanskrit "Pratyeka") means literally — the "personal vehicle" or personal Ego, a combination of the five lower principles. While —

(2) The Amita-Yana — (in Sanskrit "Amrita") is translated: "The immortal vehicle," or the Individuality, the [[Spiritual Soul]], or the Immortal monad — a combination of the [[Manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]]. (*)
 
(*) To avoid a fresh surprise and confusion at the news of the fifth keeping company with the sixth and seventh, please turn to page 3, et sec. [answer to question 5]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31_6228.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31_6228_thm.jpg]
 
 
[http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Paccika and Amita'''. The correct modern Pāli spelling of the first term is ''pacceka'', which means "separate; by oneself." The spelling for the second term is ''amata'', meaning "deathless." ''Yana'', means "carriage; vehicle."

{{Col-end}}

== Page 32 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
"It appears to me that one of our great difficulties in trying to understand the progress of affairs turns on our ignorance so far of the divisions of the seven principles. Each has in turn its seven elements we are told: can we be told something more concerning the seven-fold constitution of the fourth and fifth principles especially. It is evidently in the divisibility of these that the secret of the future and of many psychic phenomena here during life, resides."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 33 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

Quite right. But I must be permitted to doubt whether with the desired explanations the difficulty will be removed, and you will become able to penetrate "the secret of psychic [[phenomena]]." You, my good friend, whom I had once or twice the pleasure of hearing playing on your piano in the quiet intervals between dress-coating and a beef-and-claret dinner — tell me, could you favour me as readily, as with one of your easy waltzes — with one of Beethoven's Grand Sonatas? Pray, pray have patience! Yet, I would not refuse you by any means. You will find the fourth and the fifth principles, divided into roots and Branches on a fly-sheet herein enclosed, if I find time. (*) And now, how long do you propose to abstain from interrogation marks?

Faithfully,

[[Koot Hoomi|K. H.]]
 
(*) I did not find time. Will send it a day or two later.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-32_6231.jpg http://www.theosophy.wiki/mywiki/images/ML/68-32_6231_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 34 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
P.S. I hope I have now removed all cause for reproaches — my delay in answering your queries notwithstanding, — and that my character is re-established. Yourself and Mr. Hume have received now more information about the A.E. Philosophy than was ever given out to non-[[Initiation|initiates]] within my knowledge. Your sagacity, my kind friend, will have suggested long ago, that it is not so much because of your combined personal virtues — though Mr. Hume I must confess, has run up a large claim since his conversion — or my personal preferences for either of you, as for other and very apparent reasons. Of all our semi-chelas you two are the most likely to utilise for the general good the facts given you. You must regard them received in trust for the benefit of the whole Society; to be turned over, and employed and re-employed in many ways and in all ways that are good. If you (Mr. Sinnett) would give pleasure to your trans-Himalayan friend, do not suffer any month to pass without writing a Fragment, long or short for the magazine, and then, issuing it as a pamphlet — since you so call it. You may sign them as "A Lay-Chela of K.H.," or in any way you choose. I dare not ask the same favour of Mr. Hume, who has already

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-33_6232.jpg http://www.theosophy.wiki/mywiki/images/ML/68-33_6232_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''A.E. Philosophy''' probably stands for "Arhat-Esoteric Philosophy".
* '''Fragment''' refers to the series [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']]. APS took over authorship (anonymously) from [[A. O. Hume]] with the fourth article in the series.
{{Col-end}}

== Page 35 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
done more than his share in another direction.

I will not answer your query about your [[The Pioneer (periodical)|Pioneer]] connection just now: something may be said on both sides. But at least take no rash decision. We are at the end of the cycle, and you are connected with the [[Theosophical Society|T.S.]]

Under favour of my [[Karma]] — I mean to answer to-morrow Mr. Hume's long and kind personal letter. The abundance of MSS. from me of late shows that I have found a little leisure, their blotched, patchy and mended appearance also proves that my leisure has come by snatches, with constant interruptions, and that my writing has been done in odd places here and there, with such materials as I could pick up. But for the RULE that forbids our using one minim of power until every ordinary means has been tried and failed, I might, of course, have given you a lovely "precipitation" as regards chirography and composition. I console myself for the miserable appearance of my letters with the thought that perhaps, you may not value them the less, for these marks of my personal
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-34_6233.jpg http://www.theosophy.wiki/mywiki/images/ML/68-34_6233_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 36 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
subjection to the way-side annoyances which you English so ingeniously reduce to a minimum with your appliances of sorts. As [[Patience Sinnett|your lady]] once kindly remarked, they take away most effectually the flavour of miracle, and make us as human beings, more thinkable entities, — a wise reflection for which I thank her.

[[Helena Petrovna Blavatsky|H.P.B.]] is in despair: the [[Chohan]] refused permission to [[Morya|M.]] to let her come this year further than the Black Rock, and M. very coolly made her unpack her trunks. Try to console her, if you can. Besides, she is really wanted more at Bombay than Pen-lor. [[Henry Steel Olcott|Olcott]] is on his way to Lanka and [[Damodar K. Mavalankar|Damodar]] packed up to Poona for a month, his foolish austerities and hard work having broken down his physical constitution. I will have to look after him, and perhaps, to take him away, if it comes to the worst.

Just now I am able to give you a bit of information, which bears upon the so often discussed question of our allowing [[phenomena]]. The Egyptian operations of your blessed countrymen involve such local consequences to the body of [[Occultism|Occultists]] still remaining there and to what they are guarding, that two of our [[adept]]s are already there, having joined

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-35_6234.jpg http://www.theosophy.wiki/mywiki/images/ML/68-35_6234_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The Egyptian operations.''' About a month before the receipt of this letter, the Anglo-Egyptian War started, which led to the British conquest of Egypt.

{{Col-end}}

== Page 37 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
some Druze brethren and three more on their way. I was offered the agreeable privilege of becoming an eye-witness to the human butchery, but — declined with thanks. For such great emergencies is our Force stored up, and hence — we dare not waste it on fashionable [[tamasha]].

In about a week — new religious ceremonies, new glittering bubbles to amuse the babes with, and once more I will be busy night and day, morning, noon, and evening. At times I feel a passing regret that the Chohans should not evolute the happy idea of allowing us also a "sumptuary allowance" in the shape of a little spare time. Oh, for the final Rest! for that [[Nirvāṇa|Nirvana]] where — "to be one with Life, yet — to live not." Alas, alas! having personally realized that: —

". . . the Soul of Things is sweet,

The Heart of Being is celestial Rest,"

one does long for — eternal REST!

Yours,

K. H.
 

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-36_6235.jpg http://www.theosophy.wiki/mywiki/images/ML/68-36_6235_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==

This letter contains questions by Sinnett and answers by the Mahatma K.H. It is called the “Devachan Letter” as it is principally concerned with that state into which the human enters between incarnations.
The letter begins with a reference to a letter in “the last Theosophist.” This was the June 1882 issue. pp. 225-6. It was signed “A Caledonian Theosophist.” This was probably a man by the name of Davidson, or Davison, a scientific ornithologist who at one time worked for Hume in connection with his bird hobby, serving in the capacity of a private secretary. The letter was headed “Seeming Discrepancies.” The writer was concerned with what he considered some differences between statements in one of the articles in the series “Fragments of Occult Truth,” written at that time, by Hume and later by Sinnett, and certain passages in Isis Unveiled, H.P.B.’s first book. The so-called discrepancies had to do with spiritualistic phenomena. He also questioned the meaning of the word “Devachan.”

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter in this way:
<blockquote>
[[Alfred Percy Sinnett|APS's]] questions are on sheets of his usual note paper. The answers, in the KH script, are mostly on separate sheets of fairly heavy bond paper, 8 1/2" X 10" <nowiki>[</nowiki>21.6 X 25.4 cm<nowiki>]</nowiki>, in dull black ink on both sides of the paper. In quite a number of instances, APS's questions have been cut out and pasted onto the answer sheet. Reference numbers are in square brackets. The last several sheets are of a different type of paper, and the script is in finer lettering. Some of the footnotes are in red ink. The reference on p. 110 (middle) indicates that the letter was sent through HPB.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 1198.</ref>
</blockquote>
== Publication history ==

== Commentary about this letter ==

Many of the quotations of Buddhist scriptures given in this letter come from an 1871 book by Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese''. In a number of occasions the quotes were edited by [[Koot Hoomi|Master K.H.]] to add a more esoteric meaning. For an analysis of this see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/ Some Mahatma Letters Sources] by David Reigle.

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]

[[it:Lettera dei Mahatma n° 16]]

Mahatma Letter No. 68

2023-12-04T13:37:21Z

Anton Diachenko: /* Page 36 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate = unknown
| receiveddate = after July 15, 1882 – see [[Mahatma Letter No. 68#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 68''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 16''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 68#Context and background|context and background]].
 
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 69|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 61|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''

{{Col-end}}
== Cover sheet==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The remarks appended to a letter in the last [[The Theosophist (periodical)|Theosophist]], page 226, Col. 1, strike me as very important and as qualifying — I do not say contradicting — a good deal of what we have hitherto been told in re [[Spiritualism]].

We had heard already of a spiritual condition of life in which the redeveloped [[Ego]] enjoyed a conscious existence for a time before [[reincarnation]] in another world; but that branch of the subject has hitherto been slurred over. Now some explicit statements are made about it; and these

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-1_6198.jpg http://www.theosophy.wiki/mywiki/images/ML/68-1_6198_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The last Theosophist''' was the June 1882 issue.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
suggest further enquiries.

In the [[Devachan|Deva Chan]] (I have lent my [[The Theosophist (periodical)|Theosophist]] to a friend; and have not got it at hand to refer to but that if I remember rightly is the name given to the state of spiritual beatitude described) the new [[Ego]] retains complete recollection of his life on earth apparently. Is that so or is there any misunderstanding on that point on my part?
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-2_6199.jpg http://www.theosophy.wiki/mywiki/images/ML/68-2_6199_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Complete recollection of his life"''' In [[Mahatma_Letter_No._85a#Page_4|Letter #85a]] the Master corrects this sentence to read ". . . of his ''spiritual'' life . . ."

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The Deva-Chan, or land of "Sukhavati," is allegorically described by our [[Gautama Buddha|Lord Buddha]] himself. What he said may be found in the Shan-Mun-yi-Tung. Says Tathagata: —

"Many thousand myriads of systems of worlds beyond this (ours) there is a region of Bliss called Sukhavati . . . . This region is encircled within seven rows of railings, seven rows of vast curtains, seven rows of waving trees; this holy abode of Arahats is governed by the Tathagatas ([[Dhyāni-Chohan|Dhyan Chohans]]) and is possessed by the [[Bodhisattva|Bodhisatwas]]. It hath seven precious lakes, in the midst of which flow crystaline waters having 'seven and one' properties, or distinctive qualities (the 7 principles emanating from the ONE). This, O, Sariputra is the 'Deva Chan.' Its divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it. Those born in the blessed region are truly felicitous, there are no more griefs or sorrows in that cycle for them. . . . Myriads of Spirits ([[Lha]]) resort there for rest and then ''return to their own regions''. (*) Again, O, Sariputra, in that land of joy many who are born in it are Avaivartyas (†) . . .
etc., etc.
 
(*) Those who have not ended their earth rings.

(†) Literally — those who will never return — the seventh round men, etc.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-3_6200.jpg http://www.theosophy.wiki/mywiki/images/ML/68-3_6200_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Shan-Mun-yi-Tung''' or ''Daily Prayers of the Contemplative School of Priests'' is a Chinese text containing the ''Amitābha Sūtra'', from which comes the quote that follows. For more information about the Mahatma's rendering of this quote see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/# Some Mahatma Letters Sources] by David Reigle
* The phrase "encircled '''within''' seven rows" has been wrongly transcribed as "encircled '''with''' seven rows" in all printed editions.

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(2) Now except in the fact that the duration of existence in the [[Devachan|Deva Chan]] is limited, there is a very close resemblance between that condition and the [[Heaven]] of ordinary religion (omitting anthropomorphic ideas of [[God]]).

(2) Certainly the new [[Ego]] once that it is reborn, retains for a certain time — proportionate to its Earth-life, a "complete recollection of his life on earth." (*) (See your preceding query.) But it can never return on earth, from the Deva Chan, nor has the latter — even omitting all "anthropomorphic ideas of God" — any resemblance to the paradise or heaven of any religion, and it is [[Helena Petrovna Blavatsky|H.P.B.]]'s literary fancy that suggested to her the wonderful comparison.

(3) Now the question of importance — is who goes to Heaven — or Deva Chan? Is this condition only attained by the few who are very good, or by the many who are not very bad, — after the lapse in their case of a longer unconscious [[Devachan#Period of gestation|incubation or gestation]].
 
(*) See back - page 2 of your questions.

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-4_6201.jpg http://www.theosophy.wiki/mywiki/images/ML/68-4_6201_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(3) "Who goes to Deva Chan?" The [[Ego#Lower ego|personal Ego]] of course, but beatified, purified, holy. Every Ego — the combination of the sixth and seventh principles — which, after the period of unconscious [[Devachan#Period of gestation|gestation]] is reborn into the Deva-Chan, is of necessity as innocent and pure as a new-born babe. The fact of his being reborn at all, shows the preponderance of good over evil in his old personality. And while the [[Karma]] (of evil) steps aside for the time being to follow him in his future earth-[[reincarnation]], he brings along with him but the Karma of his good deeds, words, and thoughts into this Deva-Chan. "Bad" is a relative term for us — as you were told more than once before, — and the [[Karma|Law of Retribution]] is the only law that never errs. Hence all those who have not slipped down into the mire of unredeemable sin and bestiality — go to the Deva Chan. They will have to pay for their sins, voluntary and involuntary, later on. Meanwhile, they are rewarded; receive the effects of the causes produced by them.

Of course it is a state. One, so to say, of intense selfishness, during which an Ego reaps the reward of his unselfishness on earth. He is completely engrossed in the bliss of all his personal earthly affections, preferences and thoughts, and gathers in the fruit of his meritorious actions.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-5_6202.jpg http://www.theosophy.wiki/mywiki/images/ML/68-5_6202_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''Personal Ego''' is given as "a combination of the five lower principles" on page 31 of this letter.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

No pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness: for, it is a state of perpetual "[[Māyā|Maya]]" . . . Since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the Deva-Chan — only a hundred fold intensified. So much so, indeed, that the happy [[Ego]] is unable to see through the veil, the evils, sorrows and woes to which those it loved on earth may be subjected to. It lives in that sweet dream with its loved ones — whether gone before, or yet remaining on earth; it has them near itself, as happy, as blissful and as innocent as the disembodied dreamer himself; and yet, apart from rare visions, the denizens of our gross planet feel it not. It is in this, during such a condition of complete Maya that the [[Soul]]s or astral Egos of pure, loving sensitives, labouring under the same illusion, think their loved ones come down to them on earth, while it is their own Spirits that are raised towards those in the Deva-Chan. Many of the subjective spiritual communications — most of them when the sensitives are pure minded — are real; but it is most difficult for the [[initiation|uninitiated]] [[Mediumship|medium]] to fix in his mind the true and correct pictures of what he sees and hears. Some of the [[phenomena]] called psychography (though more rarely) are also real. The spirit of the sensitive getting
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-6_6203.jpg http://www.theosophy.wiki/mywiki/images/ML/68-6_6203_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Psychography''' refers to automatic writing (rather than its modern definition as the study of personality, values, attitudes, interests, and lifestyles).

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

odylised, so to say, by the [[aura]] of the Spirit in the Deva-Chan, becomes for a few minutes that departed personality, and writes in the hand writing of the latter, in his language and in his thoughts, as they were during his life time. The two spirits become blended in one; and, the preponderance of one over the other during such phenomena determines the preponderance of personality in the characteristics exhibited in such writings, and "trance speaking." What you call "rapport" is in plain fact an identity of molecular vibration between the [[astral]] part of the incarnate medium and the astral part of the disincarnate personality. I have just noticed an article on smell by some English Professor (which I will cause to be reviewed in the [[The Theosophist (periodical)|Theosophist]] and say a few words), and find in it something that applies to our case. As, in music, two different sounds may be in accord and separately distinguishable, and this harmony or discord depends upon the synchronous vibrations and complementary periods; so there is rapport between medium and "control" when their astral molecules move in accord. And the question whether the communication shall reflect more of the one personal idiosyncracy, or the other, is determined by the relative intensity of the two sets of vibrations in the compound

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-7_6204.jpg http://www.theosophy.wiki/mywiki/images/ML/68-7_6204_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
wave of [[Ākāśa|Akasa]]. The less identical the vibratory impulses the more mediumistic and less spiritual will be the message. So then, measure your medium's moral state by that of the alleged "controlling" Intelligence, and your tests of genuineness leave nothing to be desired.

(4) Or are there great varieties of condition within the limits, so to speak, of Deva Chan, so that an appropriate state is dropped into by all, from which they will be born into lower and higher conditions in the next world of causes. It is no use multiplying hypotheses. We want some information to go upon.

(4) Yes; there are great varieties in the Deva-Chan states, and, it is all as you say. As many varieties of bliss, as on earth there are shades of perception and of capability to appreciate such reward. It is an ideated paradise, in each case of the Ego's own making, and by him filled with the scenery, crowded with the incidents, and thronged with

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-8_6205.jpg http://www.theosophy.wiki/mywiki/images/ML/68-8_6205_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

the people he would expect to find in such a sphere of compensative bliss. And it is that variety which guides the temporary [[Ego#Lower ego|personal Ego]] into the current which will lead him to be reborn in a lower or higher condition in the next [[Globe#Worlds of Causes and of Effects|world of causes]]. Everything is so harmoniously adjusted in nature — especially in the subjective world, that no mistake can be ever committed by the [[Tathagatas]] — or [[Dhyāni-Chohan|Dhyan Chohans]] — who guide the impulses.

(5) On the face of the idea, a purely spiritual state would only be enjoyable to the entities highly spiritualized in this life. But there are myriads of very good people (morally) who are not spiritualized at all. How can they be fitted to pass, with their recollections of this life from a material to a spiritual condition of existence.

(5) It is "a spiritual condition" only as contrasted with our own grossly "material condition," and, as already stated — it is such degrees of spirituality that constitute and determine the great "varieties" of conditions within the limits of Deva-Chan.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-9_6206.jpg http://www.theosophy.wiki/mywiki/images/ML/68-9_6206_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
A mother from a savage tribe is not less happy than a mother from a regal palace, with her lost child in her arms; and although as actual Egos, children prematurely dying before the perfection of their septenary Entity do not find their way to Deva-Chan, yet all the same the mother's loving fancy finds her children there, without one missing that her heart yearns for. Say — it is but a dream, but after all what is objective life itself but a panorama of vivid unrealities? The pleasures realized by a Red Indian in his "happy hunting grounds" in that Land of Dreams is not less intense than the ecstasy felt by a connoisseur who passes [[aeon]]s in the wrapt delight of listening to divine Symphonies by imaginary [[angel]]ic choirs and orchestras. As it is no fault of the former, if born a "savage" with an instinct to kill — though it caused the death of many an innocent animal — why, if with it all, he was a loving father, son, husband, why should he not also enjoy his share of reward? The case would be quite different if the same cruel acts had been done by an educated and civilized person, from a mere love of sport. The savage in being reborn would simply take a low place in the scale, by reason of his imperfect moral development; while the Karma of the other would be tainted with moral delinquency. . . .
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-10_6207.jpg http://www.theosophy.wiki/mywiki/images/ML/68-10_6207_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Red Indian" refers to American Indians; Native Americans.

{{Col-end}}

== Page 11 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Every one but that ego which, attracted by its gross magnetism, falls into the current that will draw it into the [[Moon#The_"Planet_of_death"|"planet of Death"]] — the mental as well as physical satellite of our earth — is fitted to pass into a relative "spiritual" condition adjusted to his previous condition in life and mode of thought. To my knowledge and recollection [[Helena Petrovna Blavatsky|H.P.B.]] explained to [[Allan Octavian Hume|Mr. Hume]] that man's [[Buddhi|sixth principle]], as something purely spiritual could not exist, or have conscious being in the Deva-Chan, unless it assimilated some of the more abstract and pure of the mental attributes of the [[Manas#The "fifth principle" in The Mahatma Letters|fifth principle]] or [[animal Soul]]: its manas (mind) and memory. When man dies his [[Liṅga-śarīra|second]] and [[Prāṇa|third]] principles die with him; the lower triad disappears, and the [[Kāma|fourth]], [[Manas#Lower manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]] principles form the surviving Quaternary. (Read again page 6 in [[Fragments of Occult Truth (Article)|Fragments of O.T.]]) Thenceforth it is a [[Life after Death#The "Death struggle"|"death" struggle]] between the Upper and Lower dualities. If the upper wins, the sixth, having attracted to itself the quintessence of Good from the fifth — its nobler affections, its saintly (though they be earthly) aspirations, and the most Spiritualised portions of its mind — follows its divine elder (the 7th) into the [[Life after Death#Period of gestation|"Gestation" State]]; and the fifth and fourth remain in association as an empty [[shell]] — (the expression is quite correct) — to roam in the earth's atmosphere, with half the personal memory gone, and the more brutal instincts fully alive for a certain period — an "Elementary" in short. This is the "angel guide" of the average medium. If, on the other hand, it is the Upper Duality which is defeated, then, it is the fifth principle that assimilates all that there may be left of personal recollection and perceptions of its personal individuality in the sixth. But, with all this additional stock, it will not remain in [[Kāmaloka|Kama-Loka]] — "the world of Desire" or our Earth's atmosphere. In a very short time

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-11_6208.jpg http://www.theosophy.wiki/mywiki/images/ML/68-11_6208_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Fifth principle or animal soul."''' In October 1881, A. O. Hume defines the animal soul as the combination of the "astral body (Liṅga-śarīra), the "astral shape" (Kāmarūpa), and the "animal or physical intelligence," referring to the Lower manas.
* '''Fragments of O.T.''' refers to the series of articles [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']].

{{Col-end}}

== Page 12 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
like a straw floating within the attraction of the vortices and pits of the Maelstrom, it is caught up and drawn into the great whirlpool of human [[Ego]]s; while the sixth and seventh — now a purely Spiritual, individual [[Monad|MONAD]], with nothing left in it of the late [[Principle#Individuality and personality|personality]], having no regular "gestation" period to pass through: (since there is no purified personal Ego to be reborn), after a more or less prolonged period of unconscious Rest in the boundless [[Space]] — will find itself reborn in another personality on the next planet. When arrives the period of "Full Individual Consciousness" — which precedes that of Absolute Consciousness in the [[Nirvāṇa#Parinirvāṇa|Pari-Nirvana]] — this lost personal life becomes as a torn out page in the great Book of Lives, without even a disconnected word left to mark its absence. The purified monad will neither perceive nor remember it in the series of its past rebirths — which it would had it gone to the "World of Forms" ([[Devachan#Rupa and Arupa lokas|rupa-loka]]) — and its retrospective glance will not perceive even the slightest sign to indicate that it had been. The light of Samma-Sambuddh —

". . . that light which shines beyond our mortal ken

The line of all the lives in all the worlds " —

throws no ray upon that personal life in the series of lives foregone.

To the credit of mankind, I must say, that such an utter obliteration of an existence from the tablets of Universal Being does not occur often enough to make a great percentage. In fact, like the much mentioned "congenital idiot" such a thing is a lusus naturae — an exception, not the rule.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-12_6209.jpg http://www.theosophy.wiki/mywiki/images/ML/68-12_6209_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*'''Sammā-Sambuddha''' means "complete enlightenment." One of the results of this is the knowledge of the whole series of one's past incarnations.
* '''"The line of all the lives"''' is the correct transcription of the letter. The third and the chronological editions incorrectly say, "The ''light'' of all the lives." The Master is quoting from [[Edwin Arnold]]'s ''Light of Asia'' which actually reads, "The line of all ''his'' lives."
*'''Lusus naturae''' means "a freak of nature."

{{Col-end}}

== Page 13 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(6) And how is a spiritual existence in which everything has merged into the sixth principle, compatible with that consciousness of individual and personal material life which must be attributed to the Ego in Deva-Chan if he retains his earthly consciousness as stated in the Theosophist Note.

(6) The question is now sufficiently explained, I believe: the sixth and seventh principles apart from the rest constitute the eternal imperishable, but also unconscious "Monad." To awaken in it to life the latent consciousness, especially that of personal individuality, requires the monad plus the highest attributes of the fifth — the "[[Soul#Animal soul|animal Soul]]"; and it is that which makes the [[Devachan#Devachanic ego|ethereal Ego]] that lives and enjoys bliss in the Deva-Chan. [[Spirit]], or the unalloyed emanation of the ONE — the latter forming with the seventh and sixth principles the highest triad — neither of the two emanations are capable of assimilating but that which is

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-13_6210.jpg http://www.theosophy.wiki/mywiki/images/ML/68-13_6210_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 14 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
good, pure and holy; hence, no sensual, material or unholy recollection can follow the purified memory of the Ego to the region of Bliss. The [[Karma]] for these recollections of evil deeds and thought will reach the [[Ego]] when it changes its personality in the following world of causes. The [[Monad]], or the "Spiritual Individuality," remains untainted in all cases. "No sorrow or Pain for those born there (in the Rupa-Loka of Deva-Chan); for this is the Pure-land. All the regions in Space possess such lands (Sakwala), but this land of Bliss is the most pure." In the Djnana Prasthana Shaster, it is said: "by personal purity and earnest [[meditation]], we overleap the limits of the World of Desire, and enter in the World of Forms."

(7) The period of gestation between [[Death]] and Deva-Chan has hitherto been conceived by me at all events as very long. Now it is said to be in some cases only a few days, in no cases (it is implied) more than a few years. This seems plainly stated, but I ask if it can be explicitly confirmed because it is a point on which so much turns.

(7) Another fine example of the habitual disorder in which Mrs. [[Helena Petrovna Blavatsky|H.P.B.]]'s mental furniture is kept. She talks of "[[Bardo]]" and does not even say to her readers what it means!

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-14_6211.jpg http://www.theosophy.wiki/mywiki/images/ML/68-14_6211_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Djnana Prasthana Shaster''' probably refers to the Jñāna-prasthāna-śāstra, composed by Katyayaniputra. The Jnanaprasthana ("establishment of knowledge") is one of the seven Sarvāstivāda Abhidharma Buddhist scriptures.

{{Col-end}}

== Page 15 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
As in her writing room confusion is ten times confounded, so in her mind are crowded ideas piled in such a chaos that when she wants to express them the tail peeps out before the head. "Bardo" has nothing to do with the duration of time in the case you are referring to. "Bardo" is the period between death and rebirth — and may last from a few years to a [[kalpa]]. It is divided into three sub-periods (1) when the Ego delivered of its mortal coil enters into [[Kāmaloka|Kama-Loka]] (*) (the abode of [[Elementary|Elementaries]]); (2) when it enters into its [[Life after Death#Period of gestation|"Gestation State"]]; (3) when it is reborn in the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]] of Deva-Chan. Sub-period (1) may last from a few minutes to a number of years — the phrase "a few years" becoming puzzling and utterly worthless without a more complete explanation; Sub-period (2) is "very long"; as you say, longer sometimes than you may even imagine, yet proportionate to the Ego's spiritual stamina; Sub-period (3) lasts in proportion to the good [[Karma|KARMA]], after which the [[monad]] is again [[reincarnation|reincarnated]]. The Agama Sutra saying: — "in all these Rupa-Lokas, the Devas (Spirits) are equally subjected to birth, decay, old age, and death," means only that an Ego is borne thither then begins fading out and finally "dies," i.e., falls into that unconscious condition which precedes rebirth; and ends the Sloka with these words — "As the devas emerge from these heavens, they enter the lower world again:" i.e, they leave a world of bliss to be reborn in a [[Globe#Worlds of Causes and of Effects|world of causes]].
 
(*) Tibetan: Yuh-Kai.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-15_6212.jpg http://www.theosophy.wiki/mywiki/images/ML/68-15_6212_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''footnote''' seems to have been added later in a different color. Some students speculate it may have been added by the disciple that precipitated the letter. The word '''Yuh-Kai''' was taken from Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese'' (p.83, footnote), and is not Tibetan but Chinese (欲界 yùjiè, "desire realm").

{{Col-end}}

== Page 16 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(8) In that case, and assuming that [[Devachan|Deva-Chan]] is not solely the heritage of adepts and persons almost as elevated, there is a condition of existence tantamount to [[Heaven]] actually going on, from which the life of Earth may be watched by an immense number of those who have gone before! (9) And for how long? Does this state of spiritual beatitude endure for years? for decades? for centuries?

(8) Most emphatically "the Deva-Chan is not solely the heritage of adepts," and most decidedly there is a "heaven" — if you must use this astro-geographical Christian term — for "an immense number of those who have gone before." But "the life of Earth" can be watched by none of these, for reasons of the Law of Bliss plus [[Māyā|Maya]], already given.

(9) For years, decades, centuries and milleniums, oftentimes — multiplied by something more. It all depends upon the duration of [[Karma]]. Fill with oil Den's little cup, and a city Reservoir of water, and lighting both see which burns the longer. The [[Ego]] is the wick and Karma the oil: the difference in the quantity of the latter (in the cup and the reservoir) suggesting to you the great difference in the duration of various Karmas. Every effect must be proportionate to the cause. And, as man's terms of incarnate existence bear but a small proportion to his periods of
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-16_6213.jpg http://www.theosophy.wiki/mywiki/images/ML/68-16_6213_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Den's little cup" probably refers to the Sinnett's young son Dennis.

{{Col-end}}

== Page 17 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
inter-natal existence in the [[Manvantara|manvantaric]] cycle, so the good thoughts, words, and deeds of any one of these "lives" on a [[globe]] are causative of effects, the working out of which requires far more time than the evolution of the causes occupied. Therefore, when you read in the Jāts and other fabulous stories of the [[Buddhism|Buddhist]] Scriptures that this or the other good action was rewarded by [[Kalpa]]s of several figures of bliss, do not smile at the absurd exaggeration, but bear in mind what I have said. From a small seed, you know, sprung a tree whose life endures now for 22 centuries; I mean the Anuradha-pura Bo tree. Nor must you laugh, if ever you come across Pindha-Dhana or any other Buddhist Sutra and read: "Between the Kama-Loka and the Rupa-Loka there is a locality, the dwelling of '[[Mara]]' (Death). This Mara filled with passion and lust, destroys all virtuous principles, as a stone grinds corn. (*) His palace is 7000 yojanas square, and is surrounded by a seven-fold wall," for you will feel now more prepared to understand the allegory. Also, when Beal, or Burnouf, or [[Thomas William Rhys Davids|Rhys Davids]] in the innocence of their [[Christianity|Christian]] and materialistic souls indulge in such translations as they generally do, we do not bear them malice for their commentaries, since they cannot know any better. But what can the following mean: — "The names of the Heavens (a mistranslation; [[loka]]s are not heavens but localities or abodes) of Desire, Kama- —
 
(*) This Mara, as you may well think, is the allegorical image of the sphere called the [[Moon#The "Planet of death"|"Planet of Death"]] — the whirlpool whither disappear the lives doomed to destruction. It is between Kama and Rupa-Lokas that the struggle takes place.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-17_6214.jpg http://www.theosophy.wiki/mywiki/images/ML/68-17_6214_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Jats''' are the accounts of the Buddha's previous lives in the Jataka Tales.
* The '''Anuradha-pura Bo tree''' is a Bodhi Tree (or "Bo tree", in Sinhalese) still existing in Anuradhapura, a major city in Sri Lanka, which is said to date back to the year 245 BC.
* A '''Yojana''' is a Vedic measure of distance that was used in ancient India. It is equivalent to about 1.6 km (1 mi) as per modern measures of distance, although the exact value is disputed among scholars (between 2 and 5 km (1 and 3 mi)).

{{Col-end}}

== Page 18 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Loka so called, because the beings who occupy them are subject to desires of eating, drinking, sleeping and love. They are otherwise called the abodes of the five (?) orders of sentient creatures — Devas, men, asuras, beasts, demons" (Lau-tan Sutra, trans. by S. Beal). They mean simply that, had the reverend translator been acquainted with the true doctrine a little better — he would have (1) divided the [[Deva]]s into two classes — and called them the "Rupa-devas" and the "Arupa-devas" (the "form" — or objective, and the "formless" or subjective Dhyan Chohans; and (2) — would have done the same for his class of "men," since there are shells, and "Mara-rupas" — i.e. bodies doomed to annihilation. All these are:

(1) "''Rupa-devas''" — [[Dhyāni-Chohan|Dhyan Chohans]] (*) having forms } Ex-men.

(2) "''Arupa-devas''" [Dhyan Chohans] having no forms } Ex-men.

(3) "''[[Vampire#Pisachas|Pisachas]]''" — (two-principled) ghosts.

(4) "''Mara-rupa''" — Doomed to death (3 principled).

(5) ''Asuras'' — [[Elementals]] — having human form } Future men.

(6) ''Beasts'' — [Elementals] 2nd class — animal Elementals } Future men.

(7) ''Rakshasas'' (Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. Dead or alive they have, so to say cheated nature; but it is only temporary — until our planet goes into obscuration, after which they have nolens volens to be annihilated.

It is these seven groups that form the principal divisions of the Dwellers of the subjective world around us. It is in stock No. 1, that are the intelligent Rulers of this world of Matter, and who, with all this intelligence are but the blindly obedient instruments of the
 
(*) The Planetary Spirits of our Earth are not of the highest, as you may well imagine — since, as Subba Row says in his criticism upon Oxley's work that no Eastern Adept would like to be compared with an angel or Deva. See May [[The Theosophist (periodical)|''The Theosophist'']].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-18_6215.jpg http://www.theosophy.wiki/mywiki/images/ML/68-18_6215_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* In the book [[Man: Fragments of Forgotten History (book)|''Man: Fragments of Forgotten History'']] the same table of "dwellers" is printed and some concepts are added. About the Pisachas it is said that they are "shells left in Kama Loka after the passage of the ego into Devachan". About the mara-rupas it is added: "Shells of persons with abnormally material attractions, whose spiritual and psychic life, being a complete blank, cannot carry them on to Devachan". As for the "Beasts" the book says: "Elementals of the lower order connected with the different elements and animals".
* '''Lau-tan Sutra'''. The reference is taken from Rev. Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese''.
{{Col-end}}

== Page 19 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Logos|ONE]]; the active agents of a Passive Principle.

And thus are misinterpreted and mistranslated nearly all our Sutras; yet even under that confused jumble of doctrines and words, for one who knows even superficially the true doctrine, there is firm ground to stand upon. Thus, for instance in enumerating the seven lokas of the "Kama-Loka" the Avatamsaka Sutra, gives as the seventh, the "Territory of Doubt." I will ask you to remember the name as we will have to speak of it hereafter. Every such "world" within the [[Globe#Worlds of Causes and of Effects|Sphere of Effects]] has a Tathagata, or "Dhyan Chohan" — to protect and watch over, not to interfere with it. Of course, of all men, [[Spiritualism|spiritualists]] will be the first to reject and throw off our doctrines to "the limbo of exploded superstitions." Were we to assure them that every one of their "[[Summerland]]s" had seven boarding houses in it, with the same number of "[[Spirit Guide]]s" to "boss" in them, and call these "[[angel]]s," Saint Peters, Johns, and [[William Eglinton#Ernest|St. Ernests]], they would welcome us with open arms. But whoever heard of Tathagats and Dhyan Chohans, Asuras and Elementals? Preposterous! Still, we are happily allowed — by our friends ([[William Eglinton|Mr. Eglinton]], at least) — to be possessed "of a certain knowledge of [[Occultism|Occult Sciences]]" (Vide "Light"). And thus, even this mite of "Knowledge" is at your service, and is now helping me to answer your following question:

"Is there any intermediate condition between the spiritual beatitude of Deva-Chan, and the forlorn shadow life of the only half conscious elementary reliquiae of human beings who have lost their [[Buddhi|sixth principle]]. Because if so that might give a locus standi in imagination to the Ernests and Joeys of the spiritual [[Mediumship|mediums]] — the better sort of [[Mediumship#Spirit guides|controlling "spirits"]]. If so surely that must be a very populous world? from which any amount of "spiritual" communications might come."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-19_6216.jpg http://www.theosophy.wiki/mywiki/images/ML/68-19_6216_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''"Territory of Doubt."''' This idea does not seem to be in the Avatamsaka Sutra but is present in the ''Sukhāvatī-vyūha-sūtra'' (§133-142). See [http://prajnaquest.fr/blog/the-territory-of-doubt/ The Territory of Doubt] by David Reigle
*'''Locus standi''' is Latin for "right to stand or be heard."
{{Col-end}}

== Page 20 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Alas, no; my friend; not that I know of. From "[[Devachan|Sukhavati]]" down to the "Territory of Doubt" there is a variety of Spiritual States; but I am not aware of any such "intermediate condition." I have told you of the Sakwalas (though I cannot be enumerating them since it would be useless); and even of [[Avitchi]] — the "[[Hell]]" from which there is no return (*), and I have no more to tell about. "The forlorn shadow" has to do the best it can. As soon as it has stepped outside the [[Kāmaloka|Kama-Loka]], and crossed the "Golden Bridge" leading to the "Seven Golden Mountains" the [[Ego]] can confabulate no more, with easy-going mediums. No "Ernest" or "Joey" has ever returned from the [[Devachan#Rupa and Arupa Lokas|Rupa Loka]] — let alone the Arupa-Loka — to hold sweet intercourse with mortals.

Of course there is a "better sort" of reliquiae; and the "[[shell]]s" or the "earth-walkers" as they are here called, are not necessarily all bad. But even those that are good, are made bad for the time being by mediums. The "shells" may well not care, since they have nothing to lose, anyhow. But there is another kind of "Spirits," we have lost sight of: the [[Suicide|suicides]] and those killed by accident. Both kinds can communicate, and both have to pay dearly for such visits. And now I have again to explain what I mean. Well, this class is the one that the French [[Spiritism|Spiritists]] call — "les Esprits Souffrants." They are an exception to the rule, as they have to remain within the earth's attraction,and in its
 
(*) In Abidharma Shastra (Metaphysics) we read: — "Buddha taught that on the outskirts of all the Sakwalas, there is a black interval, without Sun or moonlight for him who falls into it. There is no re-birth from it. It is the cold Hell, the great Naraka." This is Avitchi.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-20_6217.jpg http://www.theosophy.wiki/mywiki/images/ML/68-20_6217_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Les Esprits Souffrants''' means "the suffering spirits" in French.

{{Col-end}}

== Page 21 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
atmosphere — the Kama-Loka -- till the very last moment of what would have been the natural duration of their lives. In other words, that particular wave of life-evolution must run on to its shore. But it is a sin and cruelty to revive their memory and intensify their suffering by giving them a chance of living an artificial life; a chance to overload their [[Karma]], by tempting them into opened doors, viz., [[Mediumship|mediums]] and sensitives, for they will have to pay roundly for every such pleasure. I will explain. The suicides, who, foolishly hoping to escape life, found themselves still alive, — have suffering enough in store for them from that very life. Their punishment is in the intensity of the latter. Having lost by the rash act their [[Ātman|seventh]] and [[Buddhi|sixth]] principles, though not for ever, as they can regain both — instead of accepting their punishment, and taking their chances of redemption, they are often made to regret life and tempted to regain a hold upon it by sinful means. In the Kama-Loka, the land of intense desires, they can gratify their earthly yearnings but through a living proxy; and by so doing, at the expiration of the natural term, they generally lose their [[monad]] for ever. As to the victims of accident — these fare still worse. Unless they were so good and pure, as to be drawn immediately within the Akasic Samadhi, i.e. to fall into a state of quiet slumber, a sleep full of rosy dreams, during which, they have no recollection of the accident, but move and live among their familiar friends and scenes, until their natural

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-21_6218.jpg http://www.theosophy.wiki/mywiki/images/ML/68-21_6218_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 22 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
life-term is finished, when they find themselves born in the Deva-Chan — a gloomy fate is theirs. Unhappy shades, if sinful and sensual they wander about — (not [[shell]]s, for their connection with their two higher principles is not quite broken) — until their death-hour comes. Cut off in the full flush of earthly passions which bind them to familiar scenes, they are enticed by the opportunities which mediums afford, to gratify them vicariously. They are the Pisachas, the Incubi, and Succubi of mediaeval times; the demons of thirst, gluttony, lust and avarice, — [[Elementary|elementaries]] of intensified craft, wickedness and cruelty; provoking their victims to horrid crimes, and revelling in their commission! They not only ruin their victims, but these [[Vampire#Psychic vampire|psychic vampires]], borne along by the torrent of their hellish impulses, at last, at the fixed close of their natural period of life — they are carried out of the earth's aura into regions where for ages they endure exquisite suffering and end with entire destruction.

But if the victim of accident or violence, be neither very good, nor very bad — an average person — then this may happen to him. A medium who attracts him, will create for him the most undesirable of things: a new combination of [[Skandha]]s and a new and evil Karma. But let me give you a clearer idea of what I mean by Karma in this case.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-22_6219.jpg http://www.theosophy.wiki/mywiki/images/ML/68-22_6219_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 23 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
In connection with this, let me tell you before, that since you seem so interested with the subject, you can do nothing better than to study the two doctrines — of [[Karma]] and [[Nirvāṇa|Nirvana]] — as profoundly as you can. Unless you are thoroughly well acquainted with the two tenets — the double key to the metaphysics of Abidharma — you will always find yourself at sea in trying to comprehend the rest. We have several sorts of Karma and Nirvana in their various applications — to the Universe, the world, [[Deva]]s, [[Buddha]]s, [[Bodhisattva|Bodhisatwas]], men and animals — the second including its [[Kingdoms of Life|seven kingdoms]]. Karma and Nirvana are but two of the seven great MYSTERIES of [[Buddhism|Buddhist]] metaphysics; and but four of the seven are known to the best orientalists, and that very imperfectly.

If you ask a learned Buddhist priest what is Karma? — he will tell you that Karma is what a [[Christianity|Christian]] might call Providence (in a certain sense only) and a [[Islam|Mahomedan]] — Kismet, fate or destiny (again in one sense). That it is that cardinal tenet which teaches that, as soon as any conscious or sentient being, whether man, deva, or animal dies, a new being is produced and he or it reappears in another birth, on the same or another planet, under conditions of his or its own antecedent making. Or, in other words

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-23_6220.jpg http://www.theosophy.wiki/mywiki/images/ML/68-23_6220_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Abhidharma''' (Sanskrit) or Abhidhamma (Pāli) are ancient Buddhist texts which contain doctrinal material appearing in the Buddhist Sutras.

{{Col-end}}

== Page 24 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that Karma is the guiding power, and Trishna (in Pali Tanha) the thirst or desire to sentiently live — the proximate force or energy, the resultant of human (or animal) action, which, out of the old [[Skandha]]s (*) produce the new group that form the new being and control the nature of the birth itself. Or to make it still clearer, the new being, is rewarded and punished for the meritorious acts and misdeeds of the old one; Karma representing an Entry Book, in which all the acts of man, good, bad, or indifferent, are carefully recorded to his debit and credit — by himself, so to say, or rather by these very actions of his. There, where Christian poetical fiction created, and sees a "[[Lipika|Recording]]" Guardian Angel, stern and realistic Buddhist logic, perceiving the necessity that every cause should have its effect — shows its real presence. The opponents of Buddhism have laid great stress upon the alleged injustice that the doer should escape and an innocent victim be made to suffer, — since the doer and the sufferer are different beings. The fact is, that while in one sense they may be so considered, yet in another they are identical. The "old being" is the sole parent — father and mother at once — of the "new being." It is the former who is the creator and fashioner, of the latter, in reality; and far more so in plain truth, than any father in flesh. And once that you have well mastered the meaning of Skandhas you will see what I mean.
 
(*) I remark that in the second as well as in the first edition of your [[The Occult World (book)|Occult World]] the same misprint appears, and that the word Skandha is spelt Shandba — on page 130. As it now stands I am made to express myself in a very original way for a supposed [[Adept]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-24_6221.jpg http://www.theosophy.wiki/mywiki/images/ML/68-24_6221_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 25 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
It is the group of Skandhas, that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Sankhara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the "heresy or delusion of individuality" and of Attavada "the doctrine of Self," both of which (in the case of the [[Manas|fifth principle]] the soul) lead to the [[Māyā|maya]] of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession.
 
Now, returning to the question of identity between the old and the new "Ego" I may remind you once more, that even your Science has accepted the old, very old fact distinctly taught by our Lord (*), viz. — that a man of any given age, while sentiently the same, is yet physically not the same as he was a few years earlier (we say seven years and are prepared to maintain and prove it): buddhistically
 
(*) See the Abhidharma Kosha Vyakhya, the Sutta Pitaka, any Northern Buddhist book, all of which show [[Gautama Buddha]] saying that none of these Skandhas is the [[soul]]; since the body is constantly changing, and that neither man, animal, nor plant is ever the same for two consecutive days or even minutes. "Mendicants! remember that there is within man no abiding principle whatever, and that only the learned disciple who acquires [[wisdom]], in saying 'I am' — knows what he is saying."

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-25_6222.jpg http://www.theosophy.wiki/mywiki/images/ML/68-25_6222_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Sakkāya-diṭṭhi''' ([[Pāli]]) is the wrong idea that we are the personality formed by the skandhas. '''Attavāda''' (Pāli) refers to the illusion of the existence one's self as a substantial and permanent entity.

{{Col-end}}

== Page 26 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
speaking, his Skandhas have changed. At the same time they are ever and ceaselessly at work in preparing the abstract mould, the "[[privation]]" of the future new being. Well then, if it is just that a man of 40 should enjoy or suffer for the actions of the man of 20, so it is equally just that the being of the [[Reincarnation|new birth]], who is essentially identical with the previous being — since he is its outcome and creation — should feel the consequences of that begetting Self or [[Principle#Individuality and personality|personality]]. Your Western law which punishes the innocent son of a guilty father by depriving him of his parent, rights and property; your civilized Society which brands with infamy the guileless daughter of an immoral, criminal mother; your [[Christianity|Christian]] Church and Scriptures which teach that the "Lord [[God]] visits the sins of the fathers upon the children unto the third and fourth generation" are not all these far more unjust and cruel than anything done by [[Karma]]? Instead of punishing the innocent together with the culprit, the Karma avenges and rewards the former, which neither of your three western potentates above mentioned ever thought of doing. But perhaps, to our physiological remark the objectors may reply that it is only the [[Sthūla-śarīra|body]] that changes, there is only a molecular transformation, which has nothing to do with the mental evolution; and that the Skandhas represent not only a material but also a set of mental and moral qualities. But is there, I ask, either a sensation, an abstract idea, a tendency of mind, or a mental power, that

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/68-26_6223.jpg http://www.theosophy.wiki/mywiki/images/ML/68-26_6223_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 27 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
one could call an absolutely non-molecular phenomenon? Can even a sensation or the most abstractive thoughts which is something, come out of nothing, or be nothing?

Now, the causes producing the "new being" and determining the nature of Karma are, as already said — Trishna (or "Tanha") — thirst, desire for sentient existence and Upadana — which is the realization or consummation of Trishna or that desire. And both of these the [[Mediumship|medium]] helps to awaken and to develop ''ne plus ultra'' in an [[Elementary]], be he a [[suicide]] or a victim. (*) The rule is, that a person who dies a natural death, will remain from "a few hours to several short years," within the earth's attraction, i.e., in the [[Kāmaloka|Kama-Loka]]. But exceptions are, in the case of suicides and those who die a violent death in general. Hence, one of such [[Ego]]s, for instance, who was destined to live — say 80 or 90 years, but who either killed himself or was killed by some accident, let us suppose at the age of 20 — would have to pass in the Kama Loka not "a few years," but in his case 60 or 70 years, as an Elementary, or rather an "earth-walker"; since he is not, unfortunately for him, even a "shell." Happy, thrice happy, in comparison, are those disembodied entities,who
 
(*) Alone the [[Kāmaloka#Shells|Shells]] and the [[Elemental]]s are left unhurt, though the morality of the sensitives can by no means be improved by the intercourse.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-27_6224.jpg http://www.theosophy.wiki/mywiki/images/ML/68-27_6224_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Upādāna''' is the [[Sanskrit]] and [[Pāli]] word for "clinging," "attachment" or "grasping".
* '''Ne plus ultra''' is a French expression meaning the acme or highest point.

{{Col-end}}

== Page 28 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
sleep their long slumber and live in dream in the bosom of Space! And woe to those whose Trishna will attract them to mediums, and woe to the latter, who tempt them with such an easy Upadana. For in grasping them, and satisfying their thirst for life, the medium helps to develop in them — is in fact the cause of — a new set of [[Skandha]]s, a new body, with far worse tendencies and passions than was the one they lost. All the future of this new body will be determined thus, not only by the [[Karma]] of demerit of the previous set or group but also by that of the new set of the future being. Were the mediums and [[Spiritualism|Spiritualists]] but to know, as I said, that with every new "[[Mediumship#Spirit guides|angel guide]]" they welcome with rapture, they entice the latter into an Upadana which will be productive of a series of untold evils for the new Ego that will be born under its nefarious shadow, and that with every seance — especially for materialization — they multiply the causes for misery, causes that will make the unfortunate Ego fail in his spiritual birth, or be reborn into a worse existence than ever — they would, perhaps, be less lavishing their hospitality.

And now, you may understand why we oppose so strongly Spiritualism and mediumship. And, you will also see, why, to satisfy [[Allan Octavian Hume|Mr. Hume]], — at least in one direction, — I got myself into a scrape

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-28_6225.jpg http://www.theosophy.wiki/mywiki/images/ML/68-28_6225_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 29 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
with the [[Chohan]], and — mirabile dictu! — with both the sahibs, "the young men by the name of" — [[Ross Scott|Scott]] and [[A. Banon|Banon]]. To amuse you I will ask [[Helena Petrovna Blavatsky|H.P.B.]] to send you with this a page of the [[A. Banon|"Banon papyrus"]], an article of his that he winds up with a severe literary thrashing of my humble self. Shadows of the Asuras, in what a passion she flew upon reading this rather disrespectful criticism! I am sorry she does not print it, upon considerations of "family honour" as the "[[Djual Khool|Disinherited]]" expressed it. As to the Chohan, the matter is more serious; and, he was far from satisfied that I should have allowed [[William Eglinton|Eglinton]] to believe it was myself. He had permitted this proof of the power in living man to be given to the Spiritualists through a medium of theirs, but had left the programme and its details to ourselves; hence his displeasure at some trifling consequences. I tell you, my dear friend, that I am far less free to do as I like than you are in the matter of [[The Pioneer (periodical)|the Pioneer]]. None of us but the highest [[Khobilgan|Chutuktus]] are their full masters. But I digress.

And now that you have been told much and had explained a good deal, you may as well read this letter to our irrepressible friend — [[Alice Gordon|Mrs. Gordon]]. The reasons given may throw some cold water on her Spiritualistic zeal, though I have my reasons to doubt it. Anyhow it may show her that it is not against true Spiritualism that we set ourselves, but only against indiscriminate mediumship and — physical manifestations, —

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-29_6226.jpg http://www.theosophy.wiki/mywiki/images/ML/68-29_6226_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Mirabile dictu''' is from the Latin, meaning "wonderful to say" or "miraculously".

* '''Sahib''' means "friend" in Arabic and was commonly used in the Indian Sub-continent as a courteous term in the way that "Mr." and "Mrs." are used in the English language.
{{Col-end}}

== Page 30 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
materializations and trance-possessions especially. Could the Spiritualists be only made to understand the difference between [[Principle#Individuality and personality|individuality and personality]], between individual and personal immortality and some other truths, they would be more easily persuaded that [[Occultism|Occultists]] may be fully convinced of the [[monad]]'s immortality, and yet deny that of the [[soul]] — the vehicle of the personal [[Ego]]; that they can firmly believe in, and themselves practice spiritual communications and intercourse with the disembodied Egos of the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]], and yet laugh at the insane idea of "shaking hands" with a "Spirit"!; that finally, that as the matter stands, it is the Occultists and the [[Theosophy|Theosophists]] who are true Spiritualists, while the modern sect of that name is composed simply of materialistic [[phenomena]]lists.

And once that we are discussing "individuality" and "personality," it is curious that H.P.B. when subjecting poor Mr. Hume's brain to torture with her muddled explanations, never thought — until receiving the explanation from himself, of the difference that exists between individuality and personality — that it was the very same doctrine she had been taught: that of Paccika-Yana, and of Amita-Yana. The two terms as above given by him are the

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-30_6227.jpg http://www.theosophy.wiki/mywiki/images/ML/68-30_6227_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 31 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
correct and literal translation of the [[Pāli|Pali]], [[Saṃskṛta|Sanskrit]], and even of the Chino-Tibetan technical names for the many personal entities blended in one Individuality — the long string of lives emanating from the same Immortal [[Monad|MONAD]]. You will have to remember them: —

(I) The Paccika Yana — (in Sanskrit "Pratyeka") means literally — the "personal vehicle" or personal Ego, a combination of the five lower principles. While —

(2) The Amita-Yana — (in Sanskrit "Amrita") is translated: "The immortal vehicle," or the Individuality, the [[Spiritual Soul]], or the Immortal monad — a combination of the [[Manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]]. (*)
 
(*) To avoid a fresh surprise and confusion at the news of the fifth keeping company with the sixth and seventh, please turn to page 3, et sec. [answer to question 5]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31_6228.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31_6228_thm.jpg]
 
 
[http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Paccika and Amita'''. The correct modern Pāli spelling of the first term is ''pacceka'', which means "separate; by oneself." The spelling for the second term is ''amata'', meaning "deathless." ''Yana'', means "carriage; vehicle."

{{Col-end}}

== Page 32 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
"It appears to me that one of our great difficulties in trying to understand the progress of affairs turns on our ignorance so far of the divisions of the seven principles. Each has in turn its seven elements we are told: can we be told something more concerning the seven-fold constitution of the fourth and fifth principles especially. It is evidently in the divisibility of these that the secret of the future and of many psychic phenomena here during life, resides."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 33 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

Quite right. But I must be permitted to doubt whether with the desired explanations the difficulty will be removed, and you will become able to penetrate "the secret of psychic [[phenomena]]." You, my good friend, whom I had once or twice the pleasure of hearing playing on your piano in the quiet intervals between dress-coating and a beef-and-claret dinner — tell me, could you favour me as readily, as with one of your easy waltzes — with one of Beethoven's Grand Sonatas? Pray, pray have patience! Yet, I would not refuse you by any means. You will find the fourth and the fifth principles, divided into roots and Branches on a fly-sheet herein enclosed, if I find time. (*) And now, how long do you propose to abstain from interrogation marks?

Faithfully,

[[Koot Hoomi|K. H.]]
 
(*) I did not find time. Will send it a day or two later.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-32_6231.jpg http://www.theosophy.wiki/mywiki/images/ML/68-32_6231_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 34 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
P.S. I hope I have now removed all cause for reproaches — my delay in answering your queries notwithstanding, — and that my character is re-established. Yourself and Mr. Hume have received now more information about the A.E. Philosophy than was ever given out to non-[[Initiation|initiates]] within my knowledge. Your sagacity, my kind friend, will have suggested long ago, that it is not so much because of your combined personal virtues — though Mr. Hume I must confess, has run up a large claim since his conversion — or my personal preferences for either of you, as for other and very apparent reasons. Of all our semi-chelas you two are the most likely to utilise for the general good the facts given you. You must regard them received in trust for the benefit of the whole Society; to be turned over, and employed and re-employed in many ways and in all ways that are good. If you (Mr. Sinnett) would give pleasure to your trans-Himalayan friend, do not suffer any month to pass without writing a Fragment, long or short for the magazine, and then, issuing it as a pamphlet — since you so call it. You may sign them as "A Lay-Chela of K.H.," or in any way you choose. I dare not ask the same favour of Mr. Hume, who has already

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-33_6232.jpg http://www.theosophy.wiki/mywiki/images/ML/68-33_6232_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''A.E. Philosophy''' probably stands for "Arhat-Esoteric Philosophy".
* '''Fragment''' refers to the series [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']]. APS took over authorship (anonymously) from [[A. O. Hume]] with the fourth article in the series.
{{Col-end}}

== Page 35 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
done more than his share in another direction.

I will not answer your query about your [[The Pioneer (periodical)|Pioneer]] connection just now: something may be said on both sides. But at least take no rash decision. We are at the end of the cycle, and you are connected with the [[Theosophical Society|T.S.]]

Under favour of my [[Karma]] — I mean to answer to-morrow Mr. Hume's long and kind personal letter. The abundance of MSS. from me of late shows that I have found a little leisure, their blotched, patchy and mended appearance also proves that my leisure has come by snatches, with constant interruptions, and that my writing has been done in odd places here and there, with such materials as I could pick up. But for the RULE that forbids our using one minim of power until every ordinary means has been tried and failed, I might, of course, have given you a lovely "precipitation" as regards chirography and composition. I console myself for the miserable appearance of my letters with the thought that perhaps, you may not value them the less, for these marks of my personal
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-34_6233.jpg http://www.theosophy.wiki/mywiki/images/ML/68-34_6233_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 36 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
subjection to the way-side annoyances which you English so ingeniously reduce to a minimum with your appliances of sorts. As [[Patience Sinnett|your lady]] once kindly remarked, they take away most effectually the flavour of miracle, and make us as human beings, more thinkable entities, — a wise reflection for which I thank her.

[[Helena Petrovna Blavatsky|H.P.B.]] is in despair: the [[Chohan]] refused permission to [[Morya|M.]] to let her come this year further than the Black Rock, and M. very coolly made her unpack her trunks. Try to console her, if you can. Besides, she is really wanted more at Bombay than Pen-lor. [[Henry Steel Olcott|Olcott]] is on his way to Lanka and [[Damodar K. Mavalankar|Damodar]] packed up to Poona for a month, his foolish austerities and hard work having broken down his physical constitution. I will have to look after him, and perhaps, to take him away, if it comes to the worst.

Just now I am able to give you a bit of information, which bears upon the so often discussed question of our allowing [[phenomena]]. The Egyptian operations of your blessed countrymen involve such local consequences to the body of [[Occultism|Occultists]] still remaining there and to what they are guarding, that two of our [[adept]]s are already there, having joined

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-35_6234.jpg http://www.theosophy.wiki/mywiki/images/ML/68-35_6234_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The Egyptian operations.''' About a month before the receipt of this letter, the Anglo-Egyptian War started, which led to the British conquest of Egypt.

{{Col-end}}

== Page 37 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
some Druze brethren and three more on their way. I was offered the agreeable privilege of becoming an eye-witness to the human butchery, but — declined with thanks. For such great emergencies is our Force stored up, and hence — we dare not waste it on fashionable [[tamasha]].

In about a week — new religious ceremonies, new glittering bubbles to amuse the babes with, and once more I will be busy night and day, morning, noon, and evening. At times I feel a passing regret that the Chohans should not evolute the happy idea of allowing us also a "sumptuary allowance" in the shape of a little spare time. Oh, for the final Rest! for that [[Nirvāṇa|Nirvana]] where — "to be one with Life, yet — to live not." Alas, alas! having personally realized that: —

". . . the Soul of Things is sweet,

The Heart of Being is celestial Rest,"

one does long for — eternal REST!

Yours,

K. H.
 

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-36_6235.jpg http://www.theosophy.wiki/mywiki/images/ML/68-36_6235_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==

This letter contains questions by Sinnett and answers by the Mahatma K.H. It is called the “Devachan Letter” as it is principally concerned with that state into which the human enters between incarnations.
The letter begins with a reference to a letter in “the last Theosophist.” This was the June 1882 issue. pp. 225-6. It was signed “A Caledonian Theosophist.” This was probably a man by the name of Davidson, or Davison, a scientific ornithologist who at one time worked for Hume in connection with his bird hobby, serving in the capacity of a private secretary. The letter was headed “Seeming Discrepancies.” The writer was concerned with what he considered some differences between statements in one of the articles in the series “Fragments of Occult Truth,” written at that time, by Hume and later by Sinnett, and certain passages in Isis Unveiled, H.P.B.’s first book. The so-called discrepancies had to do with spiritualistic phenomena. He also questioned the meaning of the word “Devachan.”

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter in this way:
<blockquote>
[[Alfred Percy Sinnett|APS's]] questions are on sheets of his usual note paper. The answers, in the KH script, are mostly on separate sheets of fairly heavy bond paper, 8 1/2" X 10" <nowiki>[</nowiki>21.6 X 25.4 cm<nowiki>]</nowiki>, in dull black ink on both sides of the paper. In quite a number of instances, APS's questions have been cut out and pasted onto the answer sheet. Reference numbers are in square brackets. The last several sheets are of a different type of paper, and the script is in finer lettering. Some of the footnotes are in red ink. The reference on p. 110 (middle) indicates that the letter was sent through HPB.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 1198.</ref>
</blockquote>
== Publication history ==

== Commentary about this letter ==

Many of the quotations of Buddhist scriptures given in this letter come from an 1871 book by Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese''. In a number of occasions the quotes were edited by [[Koot Hoomi|Master K.H.]] to add a more esoteric meaning. For an analysis of this see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/ Some Mahatma Letters Sources] by David Reigle.

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]

[[it:Lettera dei Mahatma n° 16]]

Mahatma Letter No. 68

2023-12-03T19:52:01Z

Anton Diachenko: /* Page 34 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate = unknown
| receiveddate = after July 15, 1882 – see [[Mahatma Letter No. 68#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 68''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 16''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 68#Context and background|context and background]].
 
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 69|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 61|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''

{{Col-end}}
== Cover sheet==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The remarks appended to a letter in the last [[The Theosophist (periodical)|Theosophist]], page 226, Col. 1, strike me as very important and as qualifying — I do not say contradicting — a good deal of what we have hitherto been told in re [[Spiritualism]].

We had heard already of a spiritual condition of life in which the redeveloped [[Ego]] enjoyed a conscious existence for a time before [[reincarnation]] in another world; but that branch of the subject has hitherto been slurred over. Now some explicit statements are made about it; and these

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-1_6198.jpg http://www.theosophy.wiki/mywiki/images/ML/68-1_6198_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The last Theosophist''' was the June 1882 issue.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
suggest further enquiries.

In the [[Devachan|Deva Chan]] (I have lent my [[The Theosophist (periodical)|Theosophist]] to a friend; and have not got it at hand to refer to but that if I remember rightly is the name given to the state of spiritual beatitude described) the new [[Ego]] retains complete recollection of his life on earth apparently. Is that so or is there any misunderstanding on that point on my part?
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-2_6199.jpg http://www.theosophy.wiki/mywiki/images/ML/68-2_6199_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Complete recollection of his life"''' In [[Mahatma_Letter_No._85a#Page_4|Letter #85a]] the Master corrects this sentence to read ". . . of his ''spiritual'' life . . ."

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The Deva-Chan, or land of "Sukhavati," is allegorically described by our [[Gautama Buddha|Lord Buddha]] himself. What he said may be found in the Shan-Mun-yi-Tung. Says Tathagata: —

"Many thousand myriads of systems of worlds beyond this (ours) there is a region of Bliss called Sukhavati . . . . This region is encircled within seven rows of railings, seven rows of vast curtains, seven rows of waving trees; this holy abode of Arahats is governed by the Tathagatas ([[Dhyāni-Chohan|Dhyan Chohans]]) and is possessed by the [[Bodhisattva|Bodhisatwas]]. It hath seven precious lakes, in the midst of which flow crystaline waters having 'seven and one' properties, or distinctive qualities (the 7 principles emanating from the ONE). This, O, Sariputra is the 'Deva Chan.' Its divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it. Those born in the blessed region are truly felicitous, there are no more griefs or sorrows in that cycle for them. . . . Myriads of Spirits ([[Lha]]) resort there for rest and then ''return to their own regions''. (*) Again, O, Sariputra, in that land of joy many who are born in it are Avaivartyas (†) . . .
etc., etc.
 
(*) Those who have not ended their earth rings.

(†) Literally — those who will never return — the seventh round men, etc.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-3_6200.jpg http://www.theosophy.wiki/mywiki/images/ML/68-3_6200_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Shan-Mun-yi-Tung''' or ''Daily Prayers of the Contemplative School of Priests'' is a Chinese text containing the ''Amitābha Sūtra'', from which comes the quote that follows. For more information about the Mahatma's rendering of this quote see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/# Some Mahatma Letters Sources] by David Reigle
* The phrase "encircled '''within''' seven rows" has been wrongly transcribed as "encircled '''with''' seven rows" in all printed editions.

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(2) Now except in the fact that the duration of existence in the [[Devachan|Deva Chan]] is limited, there is a very close resemblance between that condition and the [[Heaven]] of ordinary religion (omitting anthropomorphic ideas of [[God]]).

(2) Certainly the new [[Ego]] once that it is reborn, retains for a certain time — proportionate to its Earth-life, a "complete recollection of his life on earth." (*) (See your preceding query.) But it can never return on earth, from the Deva Chan, nor has the latter — even omitting all "anthropomorphic ideas of God" — any resemblance to the paradise or heaven of any religion, and it is [[Helena Petrovna Blavatsky|H.P.B.]]'s literary fancy that suggested to her the wonderful comparison.

(3) Now the question of importance — is who goes to Heaven — or Deva Chan? Is this condition only attained by the few who are very good, or by the many who are not very bad, — after the lapse in their case of a longer unconscious [[Devachan#Period of gestation|incubation or gestation]].
 
(*) See back - page 2 of your questions.

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-4_6201.jpg http://www.theosophy.wiki/mywiki/images/ML/68-4_6201_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(3) "Who goes to Deva Chan?" The [[Ego#Lower ego|personal Ego]] of course, but beatified, purified, holy. Every Ego — the combination of the sixth and seventh principles — which, after the period of unconscious [[Devachan#Period of gestation|gestation]] is reborn into the Deva-Chan, is of necessity as innocent and pure as a new-born babe. The fact of his being reborn at all, shows the preponderance of good over evil in his old personality. And while the [[Karma]] (of evil) steps aside for the time being to follow him in his future earth-[[reincarnation]], he brings along with him but the Karma of his good deeds, words, and thoughts into this Deva-Chan. "Bad" is a relative term for us — as you were told more than once before, — and the [[Karma|Law of Retribution]] is the only law that never errs. Hence all those who have not slipped down into the mire of unredeemable sin and bestiality — go to the Deva Chan. They will have to pay for their sins, voluntary and involuntary, later on. Meanwhile, they are rewarded; receive the effects of the causes produced by them.

Of course it is a state. One, so to say, of intense selfishness, during which an Ego reaps the reward of his unselfishness on earth. He is completely engrossed in the bliss of all his personal earthly affections, preferences and thoughts, and gathers in the fruit of his meritorious actions.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-5_6202.jpg http://www.theosophy.wiki/mywiki/images/ML/68-5_6202_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''Personal Ego''' is given as "a combination of the five lower principles" on page 31 of this letter.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

No pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness: for, it is a state of perpetual "[[Māyā|Maya]]" . . . Since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the Deva-Chan — only a hundred fold intensified. So much so, indeed, that the happy [[Ego]] is unable to see through the veil, the evils, sorrows and woes to which those it loved on earth may be subjected to. It lives in that sweet dream with its loved ones — whether gone before, or yet remaining on earth; it has them near itself, as happy, as blissful and as innocent as the disembodied dreamer himself; and yet, apart from rare visions, the denizens of our gross planet feel it not. It is in this, during such a condition of complete Maya that the [[Soul]]s or astral Egos of pure, loving sensitives, labouring under the same illusion, think their loved ones come down to them on earth, while it is their own Spirits that are raised towards those in the Deva-Chan. Many of the subjective spiritual communications — most of them when the sensitives are pure minded — are real; but it is most difficult for the [[initiation|uninitiated]] [[Mediumship|medium]] to fix in his mind the true and correct pictures of what he sees and hears. Some of the [[phenomena]] called psychography (though more rarely) are also real. The spirit of the sensitive getting
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-6_6203.jpg http://www.theosophy.wiki/mywiki/images/ML/68-6_6203_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Psychography''' refers to automatic writing (rather than its modern definition as the study of personality, values, attitudes, interests, and lifestyles).

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

odylised, so to say, by the [[aura]] of the Spirit in the Deva-Chan, becomes for a few minutes that departed personality, and writes in the hand writing of the latter, in his language and in his thoughts, as they were during his life time. The two spirits become blended in one; and, the preponderance of one over the other during such phenomena determines the preponderance of personality in the characteristics exhibited in such writings, and "trance speaking." What you call "rapport" is in plain fact an identity of molecular vibration between the [[astral]] part of the incarnate medium and the astral part of the disincarnate personality. I have just noticed an article on smell by some English Professor (which I will cause to be reviewed in the [[The Theosophist (periodical)|Theosophist]] and say a few words), and find in it something that applies to our case. As, in music, two different sounds may be in accord and separately distinguishable, and this harmony or discord depends upon the synchronous vibrations and complementary periods; so there is rapport between medium and "control" when their astral molecules move in accord. And the question whether the communication shall reflect more of the one personal idiosyncracy, or the other, is determined by the relative intensity of the two sets of vibrations in the compound

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-7_6204.jpg http://www.theosophy.wiki/mywiki/images/ML/68-7_6204_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
wave of [[Ākāśa|Akasa]]. The less identical the vibratory impulses the more mediumistic and less spiritual will be the message. So then, measure your medium's moral state by that of the alleged "controlling" Intelligence, and your tests of genuineness leave nothing to be desired.

(4) Or are there great varieties of condition within the limits, so to speak, of Deva Chan, so that an appropriate state is dropped into by all, from which they will be born into lower and higher conditions in the next world of causes. It is no use multiplying hypotheses. We want some information to go upon.

(4) Yes; there are great varieties in the Deva-Chan states, and, it is all as you say. As many varieties of bliss, as on earth there are shades of perception and of capability to appreciate such reward. It is an ideated paradise, in each case of the Ego's own making, and by him filled with the scenery, crowded with the incidents, and thronged with

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-8_6205.jpg http://www.theosophy.wiki/mywiki/images/ML/68-8_6205_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

the people he would expect to find in such a sphere of compensative bliss. And it is that variety which guides the temporary [[Ego#Lower ego|personal Ego]] into the current which will lead him to be reborn in a lower or higher condition in the next [[Globe#Worlds of Causes and of Effects|world of causes]]. Everything is so harmoniously adjusted in nature — especially in the subjective world, that no mistake can be ever committed by the [[Tathagatas]] — or [[Dhyāni-Chohan|Dhyan Chohans]] — who guide the impulses.

(5) On the face of the idea, a purely spiritual state would only be enjoyable to the entities highly spiritualized in this life. But there are myriads of very good people (morally) who are not spiritualized at all. How can they be fitted to pass, with their recollections of this life from a material to a spiritual condition of existence.

(5) It is "a spiritual condition" only as contrasted with our own grossly "material condition," and, as already stated — it is such degrees of spirituality that constitute and determine the great "varieties" of conditions within the limits of Deva-Chan.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-9_6206.jpg http://www.theosophy.wiki/mywiki/images/ML/68-9_6206_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
A mother from a savage tribe is not less happy than a mother from a regal palace, with her lost child in her arms; and although as actual Egos, children prematurely dying before the perfection of their septenary Entity do not find their way to Deva-Chan, yet all the same the mother's loving fancy finds her children there, without one missing that her heart yearns for. Say — it is but a dream, but after all what is objective life itself but a panorama of vivid unrealities? The pleasures realized by a Red Indian in his "happy hunting grounds" in that Land of Dreams is not less intense than the ecstasy felt by a connoisseur who passes [[aeon]]s in the wrapt delight of listening to divine Symphonies by imaginary [[angel]]ic choirs and orchestras. As it is no fault of the former, if born a "savage" with an instinct to kill — though it caused the death of many an innocent animal — why, if with it all, he was a loving father, son, husband, why should he not also enjoy his share of reward? The case would be quite different if the same cruel acts had been done by an educated and civilized person, from a mere love of sport. The savage in being reborn would simply take a low place in the scale, by reason of his imperfect moral development; while the Karma of the other would be tainted with moral delinquency. . . .
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-10_6207.jpg http://www.theosophy.wiki/mywiki/images/ML/68-10_6207_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Red Indian" refers to American Indians; Native Americans.

{{Col-end}}

== Page 11 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Every one but that ego which, attracted by its gross magnetism, falls into the current that will draw it into the [[Moon#The_"Planet_of_death"|"planet of Death"]] — the mental as well as physical satellite of our earth — is fitted to pass into a relative "spiritual" condition adjusted to his previous condition in life and mode of thought. To my knowledge and recollection [[Helena Petrovna Blavatsky|H.P.B.]] explained to [[Allan Octavian Hume|Mr. Hume]] that man's [[Buddhi|sixth principle]], as something purely spiritual could not exist, or have conscious being in the Deva-Chan, unless it assimilated some of the more abstract and pure of the mental attributes of the [[Manas#The "fifth principle" in The Mahatma Letters|fifth principle]] or [[animal Soul]]: its manas (mind) and memory. When man dies his [[Liṅga-śarīra|second]] and [[Prāṇa|third]] principles die with him; the lower triad disappears, and the [[Kāma|fourth]], [[Manas#Lower manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]] principles form the surviving Quaternary. (Read again page 6 in [[Fragments of Occult Truth (Article)|Fragments of O.T.]]) Thenceforth it is a [[Life after Death#The "Death struggle"|"death" struggle]] between the Upper and Lower dualities. If the upper wins, the sixth, having attracted to itself the quintessence of Good from the fifth — its nobler affections, its saintly (though they be earthly) aspirations, and the most Spiritualised portions of its mind — follows its divine elder (the 7th) into the [[Life after Death#Period of gestation|"Gestation" State]]; and the fifth and fourth remain in association as an empty [[shell]] — (the expression is quite correct) — to roam in the earth's atmosphere, with half the personal memory gone, and the more brutal instincts fully alive for a certain period — an "Elementary" in short. This is the "angel guide" of the average medium. If, on the other hand, it is the Upper Duality which is defeated, then, it is the fifth principle that assimilates all that there may be left of personal recollection and perceptions of its personal individuality in the sixth. But, with all this additional stock, it will not remain in [[Kāmaloka|Kama-Loka]] — "the world of Desire" or our Earth's atmosphere. In a very short time

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-11_6208.jpg http://www.theosophy.wiki/mywiki/images/ML/68-11_6208_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Fifth principle or animal soul."''' In October 1881, A. O. Hume defines the animal soul as the combination of the "astral body (Liṅga-śarīra), the "astral shape" (Kāmarūpa), and the "animal or physical intelligence," referring to the Lower manas.
* '''Fragments of O.T.''' refers to the series of articles [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']].

{{Col-end}}

== Page 12 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
like a straw floating within the attraction of the vortices and pits of the Maelstrom, it is caught up and drawn into the great whirlpool of human [[Ego]]s; while the sixth and seventh — now a purely Spiritual, individual [[Monad|MONAD]], with nothing left in it of the late [[Principle#Individuality and personality|personality]], having no regular "gestation" period to pass through: (since there is no purified personal Ego to be reborn), after a more or less prolonged period of unconscious Rest in the boundless [[Space]] — will find itself reborn in another personality on the next planet. When arrives the period of "Full Individual Consciousness" — which precedes that of Absolute Consciousness in the [[Nirvāṇa#Parinirvāṇa|Pari-Nirvana]] — this lost personal life becomes as a torn out page in the great Book of Lives, without even a disconnected word left to mark its absence. The purified monad will neither perceive nor remember it in the series of its past rebirths — which it would had it gone to the "World of Forms" ([[Devachan#Rupa and Arupa lokas|rupa-loka]]) — and its retrospective glance will not perceive even the slightest sign to indicate that it had been. The light of Samma-Sambuddh —

". . . that light which shines beyond our mortal ken

The line of all the lives in all the worlds " —

throws no ray upon that personal life in the series of lives foregone.

To the credit of mankind, I must say, that such an utter obliteration of an existence from the tablets of Universal Being does not occur often enough to make a great percentage. In fact, like the much mentioned "congenital idiot" such a thing is a lusus naturae — an exception, not the rule.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-12_6209.jpg http://www.theosophy.wiki/mywiki/images/ML/68-12_6209_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*'''Sammā-Sambuddha''' means "complete enlightenment." One of the results of this is the knowledge of the whole series of one's past incarnations.
* '''"The line of all the lives"''' is the correct transcription of the letter. The third and the chronological editions incorrectly say, "The ''light'' of all the lives." The Master is quoting from [[Edwin Arnold]]'s ''Light of Asia'' which actually reads, "The line of all ''his'' lives."
*'''Lusus naturae''' means "a freak of nature."

{{Col-end}}

== Page 13 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(6) And how is a spiritual existence in which everything has merged into the sixth principle, compatible with that consciousness of individual and personal material life which must be attributed to the Ego in Deva-Chan if he retains his earthly consciousness as stated in the Theosophist Note.

(6) The question is now sufficiently explained, I believe: the sixth and seventh principles apart from the rest constitute the eternal imperishable, but also unconscious "Monad." To awaken in it to life the latent consciousness, especially that of personal individuality, requires the monad plus the highest attributes of the fifth — the "[[Soul#Animal soul|animal Soul]]"; and it is that which makes the [[Devachan#Devachanic ego|ethereal Ego]] that lives and enjoys bliss in the Deva-Chan. [[Spirit]], or the unalloyed emanation of the ONE — the latter forming with the seventh and sixth principles the highest triad — neither of the two emanations are capable of assimilating but that which is

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-13_6210.jpg http://www.theosophy.wiki/mywiki/images/ML/68-13_6210_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 14 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
good, pure and holy; hence, no sensual, material or unholy recollection can follow the purified memory of the Ego to the region of Bliss. The [[Karma]] for these recollections of evil deeds and thought will reach the [[Ego]] when it changes its personality in the following world of causes. The [[Monad]], or the "Spiritual Individuality," remains untainted in all cases. "No sorrow or Pain for those born there (in the Rupa-Loka of Deva-Chan); for this is the Pure-land. All the regions in Space possess such lands (Sakwala), but this land of Bliss is the most pure." In the Djnana Prasthana Shaster, it is said: "by personal purity and earnest [[meditation]], we overleap the limits of the World of Desire, and enter in the World of Forms."

(7) The period of gestation between [[Death]] and Deva-Chan has hitherto been conceived by me at all events as very long. Now it is said to be in some cases only a few days, in no cases (it is implied) more than a few years. This seems plainly stated, but I ask if it can be explicitly confirmed because it is a point on which so much turns.

(7) Another fine example of the habitual disorder in which Mrs. [[Helena Petrovna Blavatsky|H.P.B.]]'s mental furniture is kept. She talks of "[[Bardo]]" and does not even say to her readers what it means!

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-14_6211.jpg http://www.theosophy.wiki/mywiki/images/ML/68-14_6211_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Djnana Prasthana Shaster''' probably refers to the Jñāna-prasthāna-śāstra, composed by Katyayaniputra. The Jnanaprasthana ("establishment of knowledge") is one of the seven Sarvāstivāda Abhidharma Buddhist scriptures.

{{Col-end}}

== Page 15 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
As in her writing room confusion is ten times confounded, so in her mind are crowded ideas piled in such a chaos that when she wants to express them the tail peeps out before the head. "Bardo" has nothing to do with the duration of time in the case you are referring to. "Bardo" is the period between death and rebirth — and may last from a few years to a [[kalpa]]. It is divided into three sub-periods (1) when the Ego delivered of its mortal coil enters into [[Kāmaloka|Kama-Loka]] (*) (the abode of [[Elementary|Elementaries]]); (2) when it enters into its [[Life after Death#Period of gestation|"Gestation State"]]; (3) when it is reborn in the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]] of Deva-Chan. Sub-period (1) may last from a few minutes to a number of years — the phrase "a few years" becoming puzzling and utterly worthless without a more complete explanation; Sub-period (2) is "very long"; as you say, longer sometimes than you may even imagine, yet proportionate to the Ego's spiritual stamina; Sub-period (3) lasts in proportion to the good [[Karma|KARMA]], after which the [[monad]] is again [[reincarnation|reincarnated]]. The Agama Sutra saying: — "in all these Rupa-Lokas, the Devas (Spirits) are equally subjected to birth, decay, old age, and death," means only that an Ego is borne thither then begins fading out and finally "dies," i.e., falls into that unconscious condition which precedes rebirth; and ends the Sloka with these words — "As the devas emerge from these heavens, they enter the lower world again:" i.e, they leave a world of bliss to be reborn in a [[Globe#Worlds of Causes and of Effects|world of causes]].
 
(*) Tibetan: Yuh-Kai.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-15_6212.jpg http://www.theosophy.wiki/mywiki/images/ML/68-15_6212_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''footnote''' seems to have been added later in a different color. Some students speculate it may have been added by the disciple that precipitated the letter. The word '''Yuh-Kai''' was taken from Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese'' (p.83, footnote), and is not Tibetan but Chinese (欲界 yùjiè, "desire realm").

{{Col-end}}

== Page 16 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(8) In that case, and assuming that [[Devachan|Deva-Chan]] is not solely the heritage of adepts and persons almost as elevated, there is a condition of existence tantamount to [[Heaven]] actually going on, from which the life of Earth may be watched by an immense number of those who have gone before! (9) And for how long? Does this state of spiritual beatitude endure for years? for decades? for centuries?

(8) Most emphatically "the Deva-Chan is not solely the heritage of adepts," and most decidedly there is a "heaven" — if you must use this astro-geographical Christian term — for "an immense number of those who have gone before." But "the life of Earth" can be watched by none of these, for reasons of the Law of Bliss plus [[Māyā|Maya]], already given.

(9) For years, decades, centuries and milleniums, oftentimes — multiplied by something more. It all depends upon the duration of [[Karma]]. Fill with oil Den's little cup, and a city Reservoir of water, and lighting both see which burns the longer. The [[Ego]] is the wick and Karma the oil: the difference in the quantity of the latter (in the cup and the reservoir) suggesting to you the great difference in the duration of various Karmas. Every effect must be proportionate to the cause. And, as man's terms of incarnate existence bear but a small proportion to his periods of
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-16_6213.jpg http://www.theosophy.wiki/mywiki/images/ML/68-16_6213_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Den's little cup" probably refers to the Sinnett's young son Dennis.

{{Col-end}}

== Page 17 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
inter-natal existence in the [[Manvantara|manvantaric]] cycle, so the good thoughts, words, and deeds of any one of these "lives" on a [[globe]] are causative of effects, the working out of which requires far more time than the evolution of the causes occupied. Therefore, when you read in the Jāts and other fabulous stories of the [[Buddhism|Buddhist]] Scriptures that this or the other good action was rewarded by [[Kalpa]]s of several figures of bliss, do not smile at the absurd exaggeration, but bear in mind what I have said. From a small seed, you know, sprung a tree whose life endures now for 22 centuries; I mean the Anuradha-pura Bo tree. Nor must you laugh, if ever you come across Pindha-Dhana or any other Buddhist Sutra and read: "Between the Kama-Loka and the Rupa-Loka there is a locality, the dwelling of '[[Mara]]' (Death). This Mara filled with passion and lust, destroys all virtuous principles, as a stone grinds corn. (*) His palace is 7000 yojanas square, and is surrounded by a seven-fold wall," for you will feel now more prepared to understand the allegory. Also, when Beal, or Burnouf, or [[Thomas William Rhys Davids|Rhys Davids]] in the innocence of their [[Christianity|Christian]] and materialistic souls indulge in such translations as they generally do, we do not bear them malice for their commentaries, since they cannot know any better. But what can the following mean: — "The names of the Heavens (a mistranslation; [[loka]]s are not heavens but localities or abodes) of Desire, Kama- —
 
(*) This Mara, as you may well think, is the allegorical image of the sphere called the [[Moon#The "Planet of death"|"Planet of Death"]] — the whirlpool whither disappear the lives doomed to destruction. It is between Kama and Rupa-Lokas that the struggle takes place.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-17_6214.jpg http://www.theosophy.wiki/mywiki/images/ML/68-17_6214_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Jats''' are the accounts of the Buddha's previous lives in the Jataka Tales.
* The '''Anuradha-pura Bo tree''' is a Bodhi Tree (or "Bo tree", in Sinhalese) still existing in Anuradhapura, a major city in Sri Lanka, which is said to date back to the year 245 BC.
* A '''Yojana''' is a Vedic measure of distance that was used in ancient India. It is equivalent to about 1.6 km (1 mi) as per modern measures of distance, although the exact value is disputed among scholars (between 2 and 5 km (1 and 3 mi)).

{{Col-end}}

== Page 18 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Loka so called, because the beings who occupy them are subject to desires of eating, drinking, sleeping and love. They are otherwise called the abodes of the five (?) orders of sentient creatures — Devas, men, asuras, beasts, demons" (Lau-tan Sutra, trans. by S. Beal). They mean simply that, had the reverend translator been acquainted with the true doctrine a little better — he would have (1) divided the [[Deva]]s into two classes — and called them the "Rupa-devas" and the "Arupa-devas" (the "form" — or objective, and the "formless" or subjective Dhyan Chohans; and (2) — would have done the same for his class of "men," since there are shells, and "Mara-rupas" — i.e. bodies doomed to annihilation. All these are:

(1) "''Rupa-devas''" — [[Dhyāni-Chohan|Dhyan Chohans]] (*) having forms } Ex-men.

(2) "''Arupa-devas''" [Dhyan Chohans] having no forms } Ex-men.

(3) "''[[Vampire#Pisachas|Pisachas]]''" — (two-principled) ghosts.

(4) "''Mara-rupa''" — Doomed to death (3 principled).

(5) ''Asuras'' — [[Elementals]] — having human form } Future men.

(6) ''Beasts'' — [Elementals] 2nd class — animal Elementals } Future men.

(7) ''Rakshasas'' (Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. Dead or alive they have, so to say cheated nature; but it is only temporary — until our planet goes into obscuration, after which they have nolens volens to be annihilated.

It is these seven groups that form the principal divisions of the Dwellers of the subjective world around us. It is in stock No. 1, that are the intelligent Rulers of this world of Matter, and who, with all this intelligence are but the blindly obedient instruments of the
 
(*) The Planetary Spirits of our Earth are not of the highest, as you may well imagine — since, as Subba Row says in his criticism upon Oxley's work that no Eastern Adept would like to be compared with an angel or Deva. See May [[The Theosophist (periodical)|''The Theosophist'']].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-18_6215.jpg http://www.theosophy.wiki/mywiki/images/ML/68-18_6215_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* In the book [[Man: Fragments of Forgotten History (book)|''Man: Fragments of Forgotten History'']] the same table of "dwellers" is printed and some concepts are added. About the Pisachas it is said that they are "shells left in Kama Loka after the passage of the ego into Devachan". About the mara-rupas it is added: "Shells of persons with abnormally material attractions, whose spiritual and psychic life, being a complete blank, cannot carry them on to Devachan". As for the "Beasts" the book says: "Elementals of the lower order connected with the different elements and animals".
* '''Lau-tan Sutra'''. The reference is taken from Rev. Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese''.
{{Col-end}}

== Page 19 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Logos|ONE]]; the active agents of a Passive Principle.

And thus are misinterpreted and mistranslated nearly all our Sutras; yet even under that confused jumble of doctrines and words, for one who knows even superficially the true doctrine, there is firm ground to stand upon. Thus, for instance in enumerating the seven lokas of the "Kama-Loka" the Avatamsaka Sutra, gives as the seventh, the "Territory of Doubt." I will ask you to remember the name as we will have to speak of it hereafter. Every such "world" within the [[Globe#Worlds of Causes and of Effects|Sphere of Effects]] has a Tathagata, or "Dhyan Chohan" — to protect and watch over, not to interfere with it. Of course, of all men, [[Spiritualism|spiritualists]] will be the first to reject and throw off our doctrines to "the limbo of exploded superstitions." Were we to assure them that every one of their "[[Summerland]]s" had seven boarding houses in it, with the same number of "[[Spirit Guide]]s" to "boss" in them, and call these "[[angel]]s," Saint Peters, Johns, and [[William Eglinton#Ernest|St. Ernests]], they would welcome us with open arms. But whoever heard of Tathagats and Dhyan Chohans, Asuras and Elementals? Preposterous! Still, we are happily allowed — by our friends ([[William Eglinton|Mr. Eglinton]], at least) — to be possessed "of a certain knowledge of [[Occultism|Occult Sciences]]" (Vide "Light"). And thus, even this mite of "Knowledge" is at your service, and is now helping me to answer your following question:

"Is there any intermediate condition between the spiritual beatitude of Deva-Chan, and the forlorn shadow life of the only half conscious elementary reliquiae of human beings who have lost their [[Buddhi|sixth principle]]. Because if so that might give a locus standi in imagination to the Ernests and Joeys of the spiritual [[Mediumship|mediums]] — the better sort of [[Mediumship#Spirit guides|controlling "spirits"]]. If so surely that must be a very populous world? from which any amount of "spiritual" communications might come."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-19_6216.jpg http://www.theosophy.wiki/mywiki/images/ML/68-19_6216_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''"Territory of Doubt."''' This idea does not seem to be in the Avatamsaka Sutra but is present in the ''Sukhāvatī-vyūha-sūtra'' (§133-142). See [http://prajnaquest.fr/blog/the-territory-of-doubt/ The Territory of Doubt] by David Reigle
*'''Locus standi''' is Latin for "right to stand or be heard."
{{Col-end}}

== Page 20 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Alas, no; my friend; not that I know of. From "[[Devachan|Sukhavati]]" down to the "Territory of Doubt" there is a variety of Spiritual States; but I am not aware of any such "intermediate condition." I have told you of the Sakwalas (though I cannot be enumerating them since it would be useless); and even of [[Avitchi]] — the "[[Hell]]" from which there is no return (*), and I have no more to tell about. "The forlorn shadow" has to do the best it can. As soon as it has stepped outside the [[Kāmaloka|Kama-Loka]], and crossed the "Golden Bridge" leading to the "Seven Golden Mountains" the [[Ego]] can confabulate no more, with easy-going mediums. No "Ernest" or "Joey" has ever returned from the [[Devachan#Rupa and Arupa Lokas|Rupa Loka]] — let alone the Arupa-Loka — to hold sweet intercourse with mortals.

Of course there is a "better sort" of reliquiae; and the "[[shell]]s" or the "earth-walkers" as they are here called, are not necessarily all bad. But even those that are good, are made bad for the time being by mediums. The "shells" may well not care, since they have nothing to lose, anyhow. But there is another kind of "Spirits," we have lost sight of: the [[Suicide|suicides]] and those killed by accident. Both kinds can communicate, and both have to pay dearly for such visits. And now I have again to explain what I mean. Well, this class is the one that the French [[Spiritism|Spiritists]] call — "les Esprits Souffrants." They are an exception to the rule, as they have to remain within the earth's attraction,and in its
 
(*) In Abidharma Shastra (Metaphysics) we read: — "Buddha taught that on the outskirts of all the Sakwalas, there is a black interval, without Sun or moonlight for him who falls into it. There is no re-birth from it. It is the cold Hell, the great Naraka." This is Avitchi.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-20_6217.jpg http://www.theosophy.wiki/mywiki/images/ML/68-20_6217_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Les Esprits Souffrants''' means "the suffering spirits" in French.

{{Col-end}}

== Page 21 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
atmosphere — the Kama-Loka -- till the very last moment of what would have been the natural duration of their lives. In other words, that particular wave of life-evolution must run on to its shore. But it is a sin and cruelty to revive their memory and intensify their suffering by giving them a chance of living an artificial life; a chance to overload their [[Karma]], by tempting them into opened doors, viz., [[Mediumship|mediums]] and sensitives, for they will have to pay roundly for every such pleasure. I will explain. The suicides, who, foolishly hoping to escape life, found themselves still alive, — have suffering enough in store for them from that very life. Their punishment is in the intensity of the latter. Having lost by the rash act their [[Ātman|seventh]] and [[Buddhi|sixth]] principles, though not for ever, as they can regain both — instead of accepting their punishment, and taking their chances of redemption, they are often made to regret life and tempted to regain a hold upon it by sinful means. In the Kama-Loka, the land of intense desires, they can gratify their earthly yearnings but through a living proxy; and by so doing, at the expiration of the natural term, they generally lose their [[monad]] for ever. As to the victims of accident — these fare still worse. Unless they were so good and pure, as to be drawn immediately within the Akasic Samadhi, i.e. to fall into a state of quiet slumber, a sleep full of rosy dreams, during which, they have no recollection of the accident, but move and live among their familiar friends and scenes, until their natural

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-21_6218.jpg http://www.theosophy.wiki/mywiki/images/ML/68-21_6218_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 22 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
life-term is finished, when they find themselves born in the Deva-Chan — a gloomy fate is theirs. Unhappy shades, if sinful and sensual they wander about — (not [[shell]]s, for their connection with their two higher principles is not quite broken) — until their death-hour comes. Cut off in the full flush of earthly passions which bind them to familiar scenes, they are enticed by the opportunities which mediums afford, to gratify them vicariously. They are the Pisachas, the Incubi, and Succubi of mediaeval times; the demons of thirst, gluttony, lust and avarice, — [[Elementary|elementaries]] of intensified craft, wickedness and cruelty; provoking their victims to horrid crimes, and revelling in their commission! They not only ruin their victims, but these [[Vampire#Psychic vampire|psychic vampires]], borne along by the torrent of their hellish impulses, at last, at the fixed close of their natural period of life — they are carried out of the earth's aura into regions where for ages they endure exquisite suffering and end with entire destruction.

But if the victim of accident or violence, be neither very good, nor very bad — an average person — then this may happen to him. A medium who attracts him, will create for him the most undesirable of things: a new combination of [[Skandha]]s and a new and evil Karma. But let me give you a clearer idea of what I mean by Karma in this case.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-22_6219.jpg http://www.theosophy.wiki/mywiki/images/ML/68-22_6219_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 23 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
In connection with this, let me tell you before, that since you seem so interested with the subject, you can do nothing better than to study the two doctrines — of [[Karma]] and [[Nirvāṇa|Nirvana]] — as profoundly as you can. Unless you are thoroughly well acquainted with the two tenets — the double key to the metaphysics of Abidharma — you will always find yourself at sea in trying to comprehend the rest. We have several sorts of Karma and Nirvana in their various applications — to the Universe, the world, [[Deva]]s, [[Buddha]]s, [[Bodhisattva|Bodhisatwas]], men and animals — the second including its [[Kingdoms of Life|seven kingdoms]]. Karma and Nirvana are but two of the seven great MYSTERIES of [[Buddhism|Buddhist]] metaphysics; and but four of the seven are known to the best orientalists, and that very imperfectly.

If you ask a learned Buddhist priest what is Karma? — he will tell you that Karma is what a [[Christianity|Christian]] might call Providence (in a certain sense only) and a [[Islam|Mahomedan]] — Kismet, fate or destiny (again in one sense). That it is that cardinal tenet which teaches that, as soon as any conscious or sentient being, whether man, deva, or animal dies, a new being is produced and he or it reappears in another birth, on the same or another planet, under conditions of his or its own antecedent making. Or, in other words

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-23_6220.jpg http://www.theosophy.wiki/mywiki/images/ML/68-23_6220_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Abhidharma''' (Sanskrit) or Abhidhamma (Pāli) are ancient Buddhist texts which contain doctrinal material appearing in the Buddhist Sutras.

{{Col-end}}

== Page 24 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that Karma is the guiding power, and Trishna (in Pali Tanha) the thirst or desire to sentiently live — the proximate force or energy, the resultant of human (or animal) action, which, out of the old [[Skandha]]s (*) produce the new group that form the new being and control the nature of the birth itself. Or to make it still clearer, the new being, is rewarded and punished for the meritorious acts and misdeeds of the old one; Karma representing an Entry Book, in which all the acts of man, good, bad, or indifferent, are carefully recorded to his debit and credit — by himself, so to say, or rather by these very actions of his. There, where Christian poetical fiction created, and sees a "[[Lipika|Recording]]" Guardian Angel, stern and realistic Buddhist logic, perceiving the necessity that every cause should have its effect — shows its real presence. The opponents of Buddhism have laid great stress upon the alleged injustice that the doer should escape and an innocent victim be made to suffer, — since the doer and the sufferer are different beings. The fact is, that while in one sense they may be so considered, yet in another they are identical. The "old being" is the sole parent — father and mother at once — of the "new being." It is the former who is the creator and fashioner, of the latter, in reality; and far more so in plain truth, than any father in flesh. And once that you have well mastered the meaning of Skandhas you will see what I mean.
 
(*) I remark that in the second as well as in the first edition of your [[The Occult World (book)|Occult World]] the same misprint appears, and that the word Skandha is spelt Shandba — on page 130. As it now stands I am made to express myself in a very original way for a supposed [[Adept]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-24_6221.jpg http://www.theosophy.wiki/mywiki/images/ML/68-24_6221_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 25 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
It is the group of Skandhas, that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Sankhara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the "heresy or delusion of individuality" and of Attavada "the doctrine of Self," both of which (in the case of the [[Manas|fifth principle]] the soul) lead to the [[Māyā|maya]] of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession.
 
Now, returning to the question of identity between the old and the new "Ego" I may remind you once more, that even your Science has accepted the old, very old fact distinctly taught by our Lord (*), viz. — that a man of any given age, while sentiently the same, is yet physically not the same as he was a few years earlier (we say seven years and are prepared to maintain and prove it): buddhistically
 
(*) See the Abhidharma Kosha Vyakhya, the Sutta Pitaka, any Northern Buddhist book, all of which show [[Gautama Buddha]] saying that none of these Skandhas is the [[soul]]; since the body is constantly changing, and that neither man, animal, nor plant is ever the same for two consecutive days or even minutes. "Mendicants! remember that there is within man no abiding principle whatever, and that only the learned disciple who acquires [[wisdom]], in saying 'I am' — knows what he is saying."

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-25_6222.jpg http://www.theosophy.wiki/mywiki/images/ML/68-25_6222_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Sakkāya-diṭṭhi''' ([[Pāli]]) is the wrong idea that we are the personality formed by the skandhas. '''Attavāda''' (Pāli) refers to the illusion of the existence one's self as a substantial and permanent entity.

{{Col-end}}

== Page 26 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
speaking, his Skandhas have changed. At the same time they are ever and ceaselessly at work in preparing the abstract mould, the "[[privation]]" of the future new being. Well then, if it is just that a man of 40 should enjoy or suffer for the actions of the man of 20, so it is equally just that the being of the [[Reincarnation|new birth]], who is essentially identical with the previous being — since he is its outcome and creation — should feel the consequences of that begetting Self or [[Principle#Individuality and personality|personality]]. Your Western law which punishes the innocent son of a guilty father by depriving him of his parent, rights and property; your civilized Society which brands with infamy the guileless daughter of an immoral, criminal mother; your [[Christianity|Christian]] Church and Scriptures which teach that the "Lord [[God]] visits the sins of the fathers upon the children unto the third and fourth generation" are not all these far more unjust and cruel than anything done by [[Karma]]? Instead of punishing the innocent together with the culprit, the Karma avenges and rewards the former, which neither of your three western potentates above mentioned ever thought of doing. But perhaps, to our physiological remark the objectors may reply that it is only the [[Sthūla-śarīra|body]] that changes, there is only a molecular transformation, which has nothing to do with the mental evolution; and that the Skandhas represent not only a material but also a set of mental and moral qualities. But is there, I ask, either a sensation, an abstract idea, a tendency of mind, or a mental power, that

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/68-26_6223.jpg http://www.theosophy.wiki/mywiki/images/ML/68-26_6223_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 27 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
one could call an absolutely non-molecular phenomenon? Can even a sensation or the most abstractive thoughts which is something, come out of nothing, or be nothing?

Now, the causes producing the "new being" and determining the nature of Karma are, as already said — Trishna (or "Tanha") — thirst, desire for sentient existence and Upadana — which is the realization or consummation of Trishna or that desire. And both of these the [[Mediumship|medium]] helps to awaken and to develop ''ne plus ultra'' in an [[Elementary]], be he a [[suicide]] or a victim. (*) The rule is, that a person who dies a natural death, will remain from "a few hours to several short years," within the earth's attraction, i.e., in the [[Kāmaloka|Kama-Loka]]. But exceptions are, in the case of suicides and those who die a violent death in general. Hence, one of such [[Ego]]s, for instance, who was destined to live — say 80 or 90 years, but who either killed himself or was killed by some accident, let us suppose at the age of 20 — would have to pass in the Kama Loka not "a few years," but in his case 60 or 70 years, as an Elementary, or rather an "earth-walker"; since he is not, unfortunately for him, even a "shell." Happy, thrice happy, in comparison, are those disembodied entities,who
 
(*) Alone the [[Kāmaloka#Shells|Shells]] and the [[Elemental]]s are left unhurt, though the morality of the sensitives can by no means be improved by the intercourse.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-27_6224.jpg http://www.theosophy.wiki/mywiki/images/ML/68-27_6224_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Upādāna''' is the [[Sanskrit]] and [[Pāli]] word for "clinging," "attachment" or "grasping".
* '''Ne plus ultra''' is a French expression meaning the acme or highest point.

{{Col-end}}

== Page 28 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
sleep their long slumber and live in dream in the bosom of Space! And woe to those whose Trishna will attract them to mediums, and woe to the latter, who tempt them with such an easy Upadana. For in grasping them, and satisfying their thirst for life, the medium helps to develop in them — is in fact the cause of — a new set of [[Skandha]]s, a new body, with far worse tendencies and passions than was the one they lost. All the future of this new body will be determined thus, not only by the [[Karma]] of demerit of the previous set or group but also by that of the new set of the future being. Were the mediums and [[Spiritualism|Spiritualists]] but to know, as I said, that with every new "[[Mediumship#Spirit guides|angel guide]]" they welcome with rapture, they entice the latter into an Upadana which will be productive of a series of untold evils for the new Ego that will be born under its nefarious shadow, and that with every seance — especially for materialization — they multiply the causes for misery, causes that will make the unfortunate Ego fail in his spiritual birth, or be reborn into a worse existence than ever — they would, perhaps, be less lavishing their hospitality.

And now, you may understand why we oppose so strongly Spiritualism and mediumship. And, you will also see, why, to satisfy [[Allan Octavian Hume|Mr. Hume]], — at least in one direction, — I got myself into a scrape

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-28_6225.jpg http://www.theosophy.wiki/mywiki/images/ML/68-28_6225_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 29 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
with the [[Chohan]], and — mirabile dictu! — with both the sahibs, "the young men by the name of" — [[Ross Scott|Scott]] and [[A. Banon|Banon]]. To amuse you I will ask [[Helena Petrovna Blavatsky|H.P.B.]] to send you with this a page of the [[A. Banon|"Banon papyrus"]], an article of his that he winds up with a severe literary thrashing of my humble self. Shadows of the Asuras, in what a passion she flew upon reading this rather disrespectful criticism! I am sorry she does not print it, upon considerations of "family honour" as the "[[Djual Khool|Disinherited]]" expressed it. As to the Chohan, the matter is more serious; and, he was far from satisfied that I should have allowed [[William Eglinton|Eglinton]] to believe it was myself. He had permitted this proof of the power in living man to be given to the Spiritualists through a medium of theirs, but had left the programme and its details to ourselves; hence his displeasure at some trifling consequences. I tell you, my dear friend, that I am far less free to do as I like than you are in the matter of [[The Pioneer (periodical)|the Pioneer]]. None of us but the highest [[Khobilgan|Chutuktus]] are their full masters. But I digress.

And now that you have been told much and had explained a good deal, you may as well read this letter to our irrepressible friend — [[Alice Gordon|Mrs. Gordon]]. The reasons given may throw some cold water on her Spiritualistic zeal, though I have my reasons to doubt it. Anyhow it may show her that it is not against true Spiritualism that we set ourselves, but only against indiscriminate mediumship and — physical manifestations, —

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-29_6226.jpg http://www.theosophy.wiki/mywiki/images/ML/68-29_6226_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Mirabile dictu''' is from the Latin, meaning "wonderful to say" or "miraculously".

* '''Sahib''' means "friend" in Arabic and was commonly used in the Indian Sub-continent as a courteous term in the way that "Mr." and "Mrs." are used in the English language.
{{Col-end}}

== Page 30 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
materializations and trance-possessions especially. Could the Spiritualists be only made to understand the difference between [[Principle#Individuality and personality|individuality and personality]], between individual and personal immortality and some other truths, they would be more easily persuaded that [[Occultism|Occultists]] may be fully convinced of the [[monad]]'s immortality, and yet deny that of the [[soul]] — the vehicle of the personal [[Ego]]; that they can firmly believe in, and themselves practice spiritual communications and intercourse with the disembodied Egos of the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]], and yet laugh at the insane idea of "shaking hands" with a "Spirit"!; that finally, that as the matter stands, it is the Occultists and the [[Theosophy|Theosophists]] who are true Spiritualists, while the modern sect of that name is composed simply of materialistic [[phenomena]]lists.

And once that we are discussing "individuality" and "personality," it is curious that H.P.B. when subjecting poor Mr. Hume's brain to torture with her muddled explanations, never thought — until receiving the explanation from himself, of the difference that exists between individuality and personality — that it was the very same doctrine she had been taught: that of Paccika-Yana, and of Amita-Yana. The two terms as above given by him are the

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-30_6227.jpg http://www.theosophy.wiki/mywiki/images/ML/68-30_6227_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 31 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
correct and literal translation of the [[Pāli|Pali]], [[Saṃskṛta|Sanskrit]], and even of the Chino-Tibetan technical names for the many personal entities blended in one Individuality — the long string of lives emanating from the same Immortal [[Monad|MONAD]]. You will have to remember them: —

(I) The Paccika Yana — (in Sanskrit "Pratyeka") means literally — the "personal vehicle" or personal Ego, a combination of the five lower principles. While —

(2) The Amita-Yana — (in Sanskrit "Amrita") is translated: "The immortal vehicle," or the Individuality, the [[Spiritual Soul]], or the Immortal monad — a combination of the [[Manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]]. (*)
 
(*) To avoid a fresh surprise and confusion at the news of the fifth keeping company with the sixth and seventh, please turn to page 3, et sec. [answer to question 5]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31_6228.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31_6228_thm.jpg]
 
 
[http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Paccika and Amita'''. The correct modern Pāli spelling of the first term is ''pacceka'', which means "separate; by oneself." The spelling for the second term is ''amata'', meaning "deathless." ''Yana'', means "carriage; vehicle."

{{Col-end}}

== Page 32 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
"It appears to me that one of our great difficulties in trying to understand the progress of affairs turns on our ignorance so far of the divisions of the seven principles. Each has in turn its seven elements we are told: can we be told something more concerning the seven-fold constitution of the fourth and fifth principles especially. It is evidently in the divisibility of these that the secret of the future and of many psychic phenomena here during life, resides."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 33 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

Quite right. But I must be permitted to doubt whether with the desired explanations the difficulty will be removed, and you will become able to penetrate "the secret of psychic [[phenomena]]." You, my good friend, whom I had once or twice the pleasure of hearing playing on your piano in the quiet intervals between dress-coating and a beef-and-claret dinner — tell me, could you favour me as readily, as with one of your easy waltzes — with one of Beethoven's Grand Sonatas? Pray, pray have patience! Yet, I would not refuse you by any means. You will find the fourth and the fifth principles, divided into roots and Branches on a fly-sheet herein enclosed, if I find time. (*) And now, how long do you propose to abstain from interrogation marks?

Faithfully,

[[Koot Hoomi|K. H.]]
 
(*) I did not find time. Will send it a day or two later.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-32_6231.jpg http://www.theosophy.wiki/mywiki/images/ML/68-32_6231_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 34 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
P.S. I hope I have now removed all cause for reproaches — my delay in answering your queries notwithstanding, — and that my character is re-established. Yourself and Mr. Hume have received now more information about the A.E. Philosophy than was ever given out to non-[[Initiation|initiates]] within my knowledge. Your sagacity, my kind friend, will have suggested long ago, that it is not so much because of your combined personal virtues — though Mr. Hume I must confess, has run up a large claim since his conversion — or my personal preferences for either of you, as for other and very apparent reasons. Of all our semi-chelas you two are the most likely to utilise for the general good the facts given you. You must regard them received in trust for the benefit of the whole Society; to be turned over, and employed and re-employed in many ways and in all ways that are good. If you (Mr. Sinnett) would give pleasure to your trans-Himalayan friend, do not suffer any month to pass without writing a Fragment, long or short for the magazine, and then, issuing it as a pamphlet — since you so call it. You may sign them as "A Lay-Chela of K.H.," or in any way you choose. I dare not ask the same favour of Mr. Hume, who has already

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-33_6232.jpg http://www.theosophy.wiki/mywiki/images/ML/68-33_6232_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''A.E. Philosophy''' probably stands for "Arhat-Esoteric Philosophy".
* '''Fragment''' refers to the series [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']]. APS took over authorship (anonymously) from [[A. O. Hume]] with the fourth article in the series.
{{Col-end}}

== Page 35 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
done more than his share in another direction.

I will not answer your query about your [[The Pioneer (periodical)|Pioneer]] connection just now: something may be said on both sides. But at least take no rash decision. We are at the end of the cycle, and you are connected with the [[Theosophical Society|T.S.]]

Under favour of my [[Karma]] — I mean to answer to-morrow Mr. Hume's long and kind personal letter. The abundance of MSS. from me of late shows that I have found a little leisure, their blotched, patchy and mended appearance also proves that my leisure has come by snatches, with constant interruptions, and that my writing has been done in odd places here and there, with such materials as I could pick up. But for the RULE that forbids our using one minim of power until every ordinary means has been tried and failed, I might, of course, have given you a lovely "precipitation" as regards chirography and composition. I console myself for the miserable appearance of my letters with the thought that perhaps, you may not value them the less, for these marks of my personal
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-34_6233.jpg http://www.theosophy.wiki/mywiki/images/ML/68-34_6233_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 36 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
subjection to the way-side annoyances which you English so ingeniously reduce to a minimum with your appliances of sorts. As [[Patience Sinnett|your lady]] once kindly remarked, they take away most effectually the flavour of miracle, and make us as human beings, more thinkable entities, — a wise reflection for which I thank her.

[[Helena Petrovna Blavatsky|H.P.B.]] is in despair: the [[Chohan]] refused permission to [[Morya|M.]] to let her come this year further than the Black Rock, and M. very coolly made her unpack her trunks. Try to console her, if you can. Besides, she is really wanted more at Bombay than Penlor. [[Henry Steel Olcott|Olcott]] is on his way to Lanka and [[Damodar K. Mavalankar|Damodar]] packed up to Poona for a month, his foolish austerities and hard work having broken down his physical constitution. I will have to look after him, and perhaps, to take him away, if it comes to the worst.

Just now I am able to give you a bit of information, which bears upon the so often discussed question of our allowing [[phenomena]]. The Egyptian operations of your blessed countrymen involve such local consequences to the body of [[Occultism|Occultists]] still remaining there and to what they are guarding, that two of our [[adept]]s are already there, having joined

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-35_6234.jpg http://www.theosophy.wiki/mywiki/images/ML/68-35_6234_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The Egyptian operations.''' About a month before the receipt of this letter, the Anglo-Egyptian War started, which led to the British conquest of Egypt.

{{Col-end}}

== Page 37 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
some Druze brethren and three more on their way. I was offered the agreeable privilege of becoming an eye-witness to the human butchery, but — declined with thanks. For such great emergencies is our Force stored up, and hence — we dare not waste it on fashionable [[tamasha]].

In about a week — new religious ceremonies, new glittering bubbles to amuse the babes with, and once more I will be busy night and day, morning, noon, and evening. At times I feel a passing regret that the Chohans should not evolute the happy idea of allowing us also a "sumptuary allowance" in the shape of a little spare time. Oh, for the final Rest! for that [[Nirvāṇa|Nirvana]] where — "to be one with Life, yet — to live not." Alas, alas! having personally realized that: —

". . . the Soul of Things is sweet,

The Heart of Being is celestial Rest,"

one does long for — eternal REST!

Yours,

K. H.
 

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-36_6235.jpg http://www.theosophy.wiki/mywiki/images/ML/68-36_6235_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==

This letter contains questions by Sinnett and answers by the Mahatma K.H. It is called the “Devachan Letter” as it is principally concerned with that state into which the human enters between incarnations.
The letter begins with a reference to a letter in “the last Theosophist.” This was the June 1882 issue. pp. 225-6. It was signed “A Caledonian Theosophist.” This was probably a man by the name of Davidson, or Davison, a scientific ornithologist who at one time worked for Hume in connection with his bird hobby, serving in the capacity of a private secretary. The letter was headed “Seeming Discrepancies.” The writer was concerned with what he considered some differences between statements in one of the articles in the series “Fragments of Occult Truth,” written at that time, by Hume and later by Sinnett, and certain passages in Isis Unveiled, H.P.B.’s first book. The so-called discrepancies had to do with spiritualistic phenomena. He also questioned the meaning of the word “Devachan.”

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter in this way:
<blockquote>
[[Alfred Percy Sinnett|APS's]] questions are on sheets of his usual note paper. The answers, in the KH script, are mostly on separate sheets of fairly heavy bond paper, 8 1/2" X 10" <nowiki>[</nowiki>21.6 X 25.4 cm<nowiki>]</nowiki>, in dull black ink on both sides of the paper. In quite a number of instances, APS's questions have been cut out and pasted onto the answer sheet. Reference numbers are in square brackets. The last several sheets are of a different type of paper, and the script is in finer lettering. Some of the footnotes are in red ink. The reference on p. 110 (middle) indicates that the letter was sent through HPB.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 1198.</ref>
</blockquote>
== Publication history ==

== Commentary about this letter ==

Many of the quotations of Buddhist scriptures given in this letter come from an 1871 book by Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese''. In a number of occasions the quotes were edited by [[Koot Hoomi|Master K.H.]] to add a more esoteric meaning. For an analysis of this see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/ Some Mahatma Letters Sources] by David Reigle.

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]

[[it:Lettera dei Mahatma n° 16]]

Mahatma Letter No. 68

2023-12-02T20:12:00Z

Anton Diachenko: /* Page 29 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate = unknown
| receiveddate = after July 15, 1882 – see [[Mahatma Letter No. 68#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 68''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 16''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 68#Context and background|context and background]].
 
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 69|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 61|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''

{{Col-end}}
== Cover sheet==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The remarks appended to a letter in the last [[The Theosophist (periodical)|Theosophist]], page 226, Col. 1, strike me as very important and as qualifying — I do not say contradicting — a good deal of what we have hitherto been told in re [[Spiritualism]].

We had heard already of a spiritual condition of life in which the redeveloped [[Ego]] enjoyed a conscious existence for a time before [[reincarnation]] in another world; but that branch of the subject has hitherto been slurred over. Now some explicit statements are made about it; and these

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-1_6198.jpg http://www.theosophy.wiki/mywiki/images/ML/68-1_6198_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The last Theosophist''' was the June 1882 issue.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
suggest further enquiries.

In the [[Devachan|Deva Chan]] (I have lent my [[The Theosophist (periodical)|Theosophist]] to a friend; and have not got it at hand to refer to but that if I remember rightly is the name given to the state of spiritual beatitude described) the new [[Ego]] retains complete recollection of his life on earth apparently. Is that so or is there any misunderstanding on that point on my part?
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-2_6199.jpg http://www.theosophy.wiki/mywiki/images/ML/68-2_6199_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Complete recollection of his life"''' In [[Mahatma_Letter_No._85a#Page_4|Letter #85a]] the Master corrects this sentence to read ". . . of his ''spiritual'' life . . ."

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The Deva-Chan, or land of "Sukhavati," is allegorically described by our [[Gautama Buddha|Lord Buddha]] himself. What he said may be found in the Shan-Mun-yi-Tung. Says Tathagata: —

"Many thousand myriads of systems of worlds beyond this (ours) there is a region of Bliss called Sukhavati . . . . This region is encircled within seven rows of railings, seven rows of vast curtains, seven rows of waving trees; this holy abode of Arahats is governed by the Tathagatas ([[Dhyāni-Chohan|Dhyan Chohans]]) and is possessed by the [[Bodhisattva|Bodhisatwas]]. It hath seven precious lakes, in the midst of which flow crystaline waters having 'seven and one' properties, or distinctive qualities (the 7 principles emanating from the ONE). This, O, Sariputra is the 'Deva Chan.' Its divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it. Those born in the blessed region are truly felicitous, there are no more griefs or sorrows in that cycle for them. . . . Myriads of Spirits ([[Lha]]) resort there for rest and then ''return to their own regions''. (*) Again, O, Sariputra, in that land of joy many who are born in it are Avaivartyas (†) . . .
etc., etc.
 
(*) Those who have not ended their earth rings.

(†) Literally — those who will never return — the seventh round men, etc.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-3_6200.jpg http://www.theosophy.wiki/mywiki/images/ML/68-3_6200_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Shan-Mun-yi-Tung''' or ''Daily Prayers of the Contemplative School of Priests'' is a Chinese text containing the ''Amitābha Sūtra'', from which comes the quote that follows. For more information about the Mahatma's rendering of this quote see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/# Some Mahatma Letters Sources] by David Reigle
* The phrase "encircled '''within''' seven rows" has been wrongly transcribed as "encircled '''with''' seven rows" in all printed editions.

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(2) Now except in the fact that the duration of existence in the [[Devachan|Deva Chan]] is limited, there is a very close resemblance between that condition and the [[Heaven]] of ordinary religion (omitting anthropomorphic ideas of [[God]]).

(2) Certainly the new [[Ego]] once that it is reborn, retains for a certain time — proportionate to its Earth-life, a "complete recollection of his life on earth." (*) (See your preceding query.) But it can never return on earth, from the Deva Chan, nor has the latter — even omitting all "anthropomorphic ideas of God" — any resemblance to the paradise or heaven of any religion, and it is [[Helena Petrovna Blavatsky|H.P.B.]]'s literary fancy that suggested to her the wonderful comparison.

(3) Now the question of importance — is who goes to Heaven — or Deva Chan? Is this condition only attained by the few who are very good, or by the many who are not very bad, — after the lapse in their case of a longer unconscious [[Devachan#Period of gestation|incubation or gestation]].
 
(*) See back - page 2 of your questions.

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-4_6201.jpg http://www.theosophy.wiki/mywiki/images/ML/68-4_6201_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(3) "Who goes to Deva Chan?" The [[Ego#Lower ego|personal Ego]] of course, but beatified, purified, holy. Every Ego — the combination of the sixth and seventh principles — which, after the period of unconscious [[Devachan#Period of gestation|gestation]] is reborn into the Deva-Chan, is of necessity as innocent and pure as a new-born babe. The fact of his being reborn at all, shows the preponderance of good over evil in his old personality. And while the [[Karma]] (of evil) steps aside for the time being to follow him in his future earth-[[reincarnation]], he brings along with him but the Karma of his good deeds, words, and thoughts into this Deva-Chan. "Bad" is a relative term for us — as you were told more than once before, — and the [[Karma|Law of Retribution]] is the only law that never errs. Hence all those who have not slipped down into the mire of unredeemable sin and bestiality — go to the Deva Chan. They will have to pay for their sins, voluntary and involuntary, later on. Meanwhile, they are rewarded; receive the effects of the causes produced by them.

Of course it is a state. One, so to say, of intense selfishness, during which an Ego reaps the reward of his unselfishness on earth. He is completely engrossed in the bliss of all his personal earthly affections, preferences and thoughts, and gathers in the fruit of his meritorious actions.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-5_6202.jpg http://www.theosophy.wiki/mywiki/images/ML/68-5_6202_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''Personal Ego''' is given as "a combination of the five lower principles" on page 31 of this letter.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

No pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness: for, it is a state of perpetual "[[Māyā|Maya]]" . . . Since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the Deva-Chan — only a hundred fold intensified. So much so, indeed, that the happy [[Ego]] is unable to see through the veil, the evils, sorrows and woes to which those it loved on earth may be subjected to. It lives in that sweet dream with its loved ones — whether gone before, or yet remaining on earth; it has them near itself, as happy, as blissful and as innocent as the disembodied dreamer himself; and yet, apart from rare visions, the denizens of our gross planet feel it not. It is in this, during such a condition of complete Maya that the [[Soul]]s or astral Egos of pure, loving sensitives, labouring under the same illusion, think their loved ones come down to them on earth, while it is their own Spirits that are raised towards those in the Deva-Chan. Many of the subjective spiritual communications — most of them when the sensitives are pure minded — are real; but it is most difficult for the [[initiation|uninitiated]] [[Mediumship|medium]] to fix in his mind the true and correct pictures of what he sees and hears. Some of the [[phenomena]] called psychography (though more rarely) are also real. The spirit of the sensitive getting
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-6_6203.jpg http://www.theosophy.wiki/mywiki/images/ML/68-6_6203_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Psychography''' refers to automatic writing (rather than its modern definition as the study of personality, values, attitudes, interests, and lifestyles).

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

odylised, so to say, by the [[aura]] of the Spirit in the Deva-Chan, becomes for a few minutes that departed personality, and writes in the hand writing of the latter, in his language and in his thoughts, as they were during his life time. The two spirits become blended in one; and, the preponderance of one over the other during such phenomena determines the preponderance of personality in the characteristics exhibited in such writings, and "trance speaking." What you call "rapport" is in plain fact an identity of molecular vibration between the [[astral]] part of the incarnate medium and the astral part of the disincarnate personality. I have just noticed an article on smell by some English Professor (which I will cause to be reviewed in the [[The Theosophist (periodical)|Theosophist]] and say a few words), and find in it something that applies to our case. As, in music, two different sounds may be in accord and separately distinguishable, and this harmony or discord depends upon the synchronous vibrations and complementary periods; so there is rapport between medium and "control" when their astral molecules move in accord. And the question whether the communication shall reflect more of the one personal idiosyncracy, or the other, is determined by the relative intensity of the two sets of vibrations in the compound

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-7_6204.jpg http://www.theosophy.wiki/mywiki/images/ML/68-7_6204_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
wave of [[Ākāśa|Akasa]]. The less identical the vibratory impulses the more mediumistic and less spiritual will be the message. So then, measure your medium's moral state by that of the alleged "controlling" Intelligence, and your tests of genuineness leave nothing to be desired.

(4) Or are there great varieties of condition within the limits, so to speak, of Deva Chan, so that an appropriate state is dropped into by all, from which they will be born into lower and higher conditions in the next world of causes. It is no use multiplying hypotheses. We want some information to go upon.

(4) Yes; there are great varieties in the Deva-Chan states, and, it is all as you say. As many varieties of bliss, as on earth there are shades of perception and of capability to appreciate such reward. It is an ideated paradise, in each case of the Ego's own making, and by him filled with the scenery, crowded with the incidents, and thronged with

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-8_6205.jpg http://www.theosophy.wiki/mywiki/images/ML/68-8_6205_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

the people he would expect to find in such a sphere of compensative bliss. And it is that variety which guides the temporary [[Ego#Lower ego|personal Ego]] into the current which will lead him to be reborn in a lower or higher condition in the next [[Globe#Worlds of Causes and of Effects|world of causes]]. Everything is so harmoniously adjusted in nature — especially in the subjective world, that no mistake can be ever committed by the [[Tathagatas]] — or [[Dhyāni-Chohan|Dhyan Chohans]] — who guide the impulses.

(5) On the face of the idea, a purely spiritual state would only be enjoyable to the entities highly spiritualized in this life. But there are myriads of very good people (morally) who are not spiritualized at all. How can they be fitted to pass, with their recollections of this life from a material to a spiritual condition of existence.

(5) It is "a spiritual condition" only as contrasted with our own grossly "material condition," and, as already stated — it is such degrees of spirituality that constitute and determine the great "varieties" of conditions within the limits of Deva-Chan.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-9_6206.jpg http://www.theosophy.wiki/mywiki/images/ML/68-9_6206_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
A mother from a savage tribe is not less happy than a mother from a regal palace, with her lost child in her arms; and although as actual Egos, children prematurely dying before the perfection of their septenary Entity do not find their way to Deva-Chan, yet all the same the mother's loving fancy finds her children there, without one missing that her heart yearns for. Say — it is but a dream, but after all what is objective life itself but a panorama of vivid unrealities? The pleasures realized by a Red Indian in his "happy hunting grounds" in that Land of Dreams is not less intense than the ecstasy felt by a connoisseur who passes [[aeon]]s in the wrapt delight of listening to divine Symphonies by imaginary [[angel]]ic choirs and orchestras. As it is no fault of the former, if born a "savage" with an instinct to kill — though it caused the death of many an innocent animal — why, if with it all, he was a loving father, son, husband, why should he not also enjoy his share of reward? The case would be quite different if the same cruel acts had been done by an educated and civilized person, from a mere love of sport. The savage in being reborn would simply take a low place in the scale, by reason of his imperfect moral development; while the Karma of the other would be tainted with moral delinquency. . . .
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-10_6207.jpg http://www.theosophy.wiki/mywiki/images/ML/68-10_6207_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Red Indian" refers to American Indians; Native Americans.

{{Col-end}}

== Page 11 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Every one but that ego which, attracted by its gross magnetism, falls into the current that will draw it into the [[Moon#The_"Planet_of_death"|"planet of Death"]] — the mental as well as physical satellite of our earth — is fitted to pass into a relative "spiritual" condition adjusted to his previous condition in life and mode of thought. To my knowledge and recollection [[Helena Petrovna Blavatsky|H.P.B.]] explained to [[Allan Octavian Hume|Mr. Hume]] that man's [[Buddhi|sixth principle]], as something purely spiritual could not exist, or have conscious being in the Deva-Chan, unless it assimilated some of the more abstract and pure of the mental attributes of the [[Manas#The "fifth principle" in The Mahatma Letters|fifth principle]] or [[animal Soul]]: its manas (mind) and memory. When man dies his [[Liṅga-śarīra|second]] and [[Prāṇa|third]] principles die with him; the lower triad disappears, and the [[Kāma|fourth]], [[Manas#Lower manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]] principles form the surviving Quaternary. (Read again page 6 in [[Fragments of Occult Truth (Article)|Fragments of O.T.]]) Thenceforth it is a [[Life after Death#The "Death struggle"|"death" struggle]] between the Upper and Lower dualities. If the upper wins, the sixth, having attracted to itself the quintessence of Good from the fifth — its nobler affections, its saintly (though they be earthly) aspirations, and the most Spiritualised portions of its mind — follows its divine elder (the 7th) into the [[Life after Death#Period of gestation|"Gestation" State]]; and the fifth and fourth remain in association as an empty [[shell]] — (the expression is quite correct) — to roam in the earth's atmosphere, with half the personal memory gone, and the more brutal instincts fully alive for a certain period — an "Elementary" in short. This is the "angel guide" of the average medium. If, on the other hand, it is the Upper Duality which is defeated, then, it is the fifth principle that assimilates all that there may be left of personal recollection and perceptions of its personal individuality in the sixth. But, with all this additional stock, it will not remain in [[Kāmaloka|Kama-Loka]] — "the world of Desire" or our Earth's atmosphere. In a very short time

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-11_6208.jpg http://www.theosophy.wiki/mywiki/images/ML/68-11_6208_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Fifth principle or animal soul."''' In October 1881, A. O. Hume defines the animal soul as the combination of the "astral body (Liṅga-śarīra), the "astral shape" (Kāmarūpa), and the "animal or physical intelligence," referring to the Lower manas.
* '''Fragments of O.T.''' refers to the series of articles [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']].

{{Col-end}}

== Page 12 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
like a straw floating within the attraction of the vortices and pits of the Maelstrom, it is caught up and drawn into the great whirlpool of human [[Ego]]s; while the sixth and seventh — now a purely Spiritual, individual [[Monad|MONAD]], with nothing left in it of the late [[Principle#Individuality and personality|personality]], having no regular "gestation" period to pass through: (since there is no purified personal Ego to be reborn), after a more or less prolonged period of unconscious Rest in the boundless [[Space]] — will find itself reborn in another personality on the next planet. When arrives the period of "Full Individual Consciousness" — which precedes that of Absolute Consciousness in the [[Nirvāṇa#Parinirvāṇa|Pari-Nirvana]] — this lost personal life becomes as a torn out page in the great Book of Lives, without even a disconnected word left to mark its absence. The purified monad will neither perceive nor remember it in the series of its past rebirths — which it would had it gone to the "World of Forms" ([[Devachan#Rupa and Arupa lokas|rupa-loka]]) — and its retrospective glance will not perceive even the slightest sign to indicate that it had been. The light of Samma-Sambuddh —

". . . that light which shines beyond our mortal ken

The line of all the lives in all the worlds " —

throws no ray upon that personal life in the series of lives foregone.

To the credit of mankind, I must say, that such an utter obliteration of an existence from the tablets of Universal Being does not occur often enough to make a great percentage. In fact, like the much mentioned "congenital idiot" such a thing is a lusus naturae — an exception, not the rule.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-12_6209.jpg http://www.theosophy.wiki/mywiki/images/ML/68-12_6209_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*'''Sammā-Sambuddha''' means "complete enlightenment." One of the results of this is the knowledge of the whole series of one's past incarnations.
* '''"The line of all the lives"''' is the correct transcription of the letter. The third and the chronological editions incorrectly say, "The ''light'' of all the lives." The Master is quoting from [[Edwin Arnold]]'s ''Light of Asia'' which actually reads, "The line of all ''his'' lives."
*'''Lusus naturae''' means "a freak of nature."

{{Col-end}}

== Page 13 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(6) And how is a spiritual existence in which everything has merged into the sixth principle, compatible with that consciousness of individual and personal material life which must be attributed to the Ego in Deva-Chan if he retains his earthly consciousness as stated in the Theosophist Note.

(6) The question is now sufficiently explained, I believe: the sixth and seventh principles apart from the rest constitute the eternal imperishable, but also unconscious "Monad." To awaken in it to life the latent consciousness, especially that of personal individuality, requires the monad plus the highest attributes of the fifth — the "[[Soul#Animal soul|animal Soul]]"; and it is that which makes the [[Devachan#Devachanic ego|ethereal Ego]] that lives and enjoys bliss in the Deva-Chan. [[Spirit]], or the unalloyed emanation of the ONE — the latter forming with the seventh and sixth principles the highest triad — neither of the two emanations are capable of assimilating but that which is

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-13_6210.jpg http://www.theosophy.wiki/mywiki/images/ML/68-13_6210_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 14 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
good, pure and holy; hence, no sensual, material or unholy recollection can follow the purified memory of the Ego to the region of Bliss. The [[Karma]] for these recollections of evil deeds and thought will reach the [[Ego]] when it changes its personality in the following world of causes. The [[Monad]], or the "Spiritual Individuality," remains untainted in all cases. "No sorrow or Pain for those born there (in the Rupa-Loka of Deva-Chan); for this is the Pure-land. All the regions in Space possess such lands (Sakwala), but this land of Bliss is the most pure." In the Djnana Prasthana Shaster, it is said: "by personal purity and earnest [[meditation]], we overleap the limits of the World of Desire, and enter in the World of Forms."

(7) The period of gestation between [[Death]] and Deva-Chan has hitherto been conceived by me at all events as very long. Now it is said to be in some cases only a few days, in no cases (it is implied) more than a few years. This seems plainly stated, but I ask if it can be explicitly confirmed because it is a point on which so much turns.

(7) Another fine example of the habitual disorder in which Mrs. [[Helena Petrovna Blavatsky|H.P.B.]]'s mental furniture is kept. She talks of "[[Bardo]]" and does not even say to her readers what it means!

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-14_6211.jpg http://www.theosophy.wiki/mywiki/images/ML/68-14_6211_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Djnana Prasthana Shaster''' probably refers to the Jñāna-prasthāna-śāstra, composed by Katyayaniputra. The Jnanaprasthana ("establishment of knowledge") is one of the seven Sarvāstivāda Abhidharma Buddhist scriptures.

{{Col-end}}

== Page 15 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
As in her writing room confusion is ten times confounded, so in her mind are crowded ideas piled in such a chaos that when she wants to express them the tail peeps out before the head. "Bardo" has nothing to do with the duration of time in the case you are referring to. "Bardo" is the period between death and rebirth — and may last from a few years to a [[kalpa]]. It is divided into three sub-periods (1) when the Ego delivered of its mortal coil enters into [[Kāmaloka|Kama-Loka]] (*) (the abode of [[Elementary|Elementaries]]); (2) when it enters into its [[Life after Death#Period of gestation|"Gestation State"]]; (3) when it is reborn in the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]] of Deva-Chan. Sub-period (1) may last from a few minutes to a number of years — the phrase "a few years" becoming puzzling and utterly worthless without a more complete explanation; Sub-period (2) is "very long"; as you say, longer sometimes than you may even imagine, yet proportionate to the Ego's spiritual stamina; Sub-period (3) lasts in proportion to the good [[Karma|KARMA]], after which the [[monad]] is again [[reincarnation|reincarnated]]. The Agama Sutra saying: — "in all these Rupa-Lokas, the Devas (Spirits) are equally subjected to birth, decay, old age, and death," means only that an Ego is borne thither then begins fading out and finally "dies," i.e., falls into that unconscious condition which precedes rebirth; and ends the Sloka with these words — "As the devas emerge from these heavens, they enter the lower world again:" i.e, they leave a world of bliss to be reborn in a [[Globe#Worlds of Causes and of Effects|world of causes]].
 
(*) Tibetan: Yuh-Kai.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-15_6212.jpg http://www.theosophy.wiki/mywiki/images/ML/68-15_6212_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''footnote''' seems to have been added later in a different color. Some students speculate it may have been added by the disciple that precipitated the letter. The word '''Yuh-Kai''' was taken from Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese'' (p.83, footnote), and is not Tibetan but Chinese (欲界 yùjiè, "desire realm").

{{Col-end}}

== Page 16 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(8) In that case, and assuming that [[Devachan|Deva-Chan]] is not solely the heritage of adepts and persons almost as elevated, there is a condition of existence tantamount to [[Heaven]] actually going on, from which the life of Earth may be watched by an immense number of those who have gone before! (9) And for how long? Does this state of spiritual beatitude endure for years? for decades? for centuries?

(8) Most emphatically "the Deva-Chan is not solely the heritage of adepts," and most decidedly there is a "heaven" — if you must use this astro-geographical Christian term — for "an immense number of those who have gone before." But "the life of Earth" can be watched by none of these, for reasons of the Law of Bliss plus [[Māyā|Maya]], already given.

(9) For years, decades, centuries and milleniums, oftentimes — multiplied by something more. It all depends upon the duration of [[Karma]]. Fill with oil Den's little cup, and a city Reservoir of water, and lighting both see which burns the longer. The [[Ego]] is the wick and Karma the oil: the difference in the quantity of the latter (in the cup and the reservoir) suggesting to you the great difference in the duration of various Karmas. Every effect must be proportionate to the cause. And, as man's terms of incarnate existence bear but a small proportion to his periods of
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-16_6213.jpg http://www.theosophy.wiki/mywiki/images/ML/68-16_6213_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Den's little cup" probably refers to the Sinnett's young son Dennis.

{{Col-end}}

== Page 17 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
inter-natal existence in the [[Manvantara|manvantaric]] cycle, so the good thoughts, words, and deeds of any one of these "lives" on a [[globe]] are causative of effects, the working out of which requires far more time than the evolution of the causes occupied. Therefore, when you read in the Jāts and other fabulous stories of the [[Buddhism|Buddhist]] Scriptures that this or the other good action was rewarded by [[Kalpa]]s of several figures of bliss, do not smile at the absurd exaggeration, but bear in mind what I have said. From a small seed, you know, sprung a tree whose life endures now for 22 centuries; I mean the Anuradha-pura Bo tree. Nor must you laugh, if ever you come across Pindha-Dhana or any other Buddhist Sutra and read: "Between the Kama-Loka and the Rupa-Loka there is a locality, the dwelling of '[[Mara]]' (Death). This Mara filled with passion and lust, destroys all virtuous principles, as a stone grinds corn. (*) His palace is 7000 yojanas square, and is surrounded by a seven-fold wall," for you will feel now more prepared to understand the allegory. Also, when Beal, or Burnouf, or [[Thomas William Rhys Davids|Rhys Davids]] in the innocence of their [[Christianity|Christian]] and materialistic souls indulge in such translations as they generally do, we do not bear them malice for their commentaries, since they cannot know any better. But what can the following mean: — "The names of the Heavens (a mistranslation; [[loka]]s are not heavens but localities or abodes) of Desire, Kama- —
 
(*) This Mara, as you may well think, is the allegorical image of the sphere called the [[Moon#The "Planet of death"|"Planet of Death"]] — the whirlpool whither disappear the lives doomed to destruction. It is between Kama and Rupa-Lokas that the struggle takes place.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-17_6214.jpg http://www.theosophy.wiki/mywiki/images/ML/68-17_6214_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Jats''' are the accounts of the Buddha's previous lives in the Jataka Tales.
* The '''Anuradha-pura Bo tree''' is a Bodhi Tree (or "Bo tree", in Sinhalese) still existing in Anuradhapura, a major city in Sri Lanka, which is said to date back to the year 245 BC.
* A '''Yojana''' is a Vedic measure of distance that was used in ancient India. It is equivalent to about 1.6 km (1 mi) as per modern measures of distance, although the exact value is disputed among scholars (between 2 and 5 km (1 and 3 mi)).

{{Col-end}}

== Page 18 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Loka so called, because the beings who occupy them are subject to desires of eating, drinking, sleeping and love. They are otherwise called the abodes of the five (?) orders of sentient creatures — Devas, men, asuras, beasts, demons" (Lau-tan Sutra, trans. by S. Beal). They mean simply that, had the reverend translator been acquainted with the true doctrine a little better — he would have (1) divided the [[Deva]]s into two classes — and called them the "Rupa-devas" and the "Arupa-devas" (the "form" — or objective, and the "formless" or subjective Dhyan Chohans; and (2) — would have done the same for his class of "men," since there are shells, and "Mara-rupas" — i.e. bodies doomed to annihilation. All these are:

(1) "''Rupa-devas''" — [[Dhyāni-Chohan|Dhyan Chohans]] (*) having forms } Ex-men.

(2) "''Arupa-devas''" [Dhyan Chohans] having no forms } Ex-men.

(3) "''[[Vampire#Pisachas|Pisachas]]''" — (two-principled) ghosts.

(4) "''Mara-rupa''" — Doomed to death (3 principled).

(5) ''Asuras'' — [[Elementals]] — having human form } Future men.

(6) ''Beasts'' — [Elementals] 2nd class — animal Elementals } Future men.

(7) ''Rakshasas'' (Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. Dead or alive they have, so to say cheated nature; but it is only temporary — until our planet goes into obscuration, after which they have nolens volens to be annihilated.

It is these seven groups that form the principal divisions of the Dwellers of the subjective world around us. It is in stock No. 1, that are the intelligent Rulers of this world of Matter, and who, with all this intelligence are but the blindly obedient instruments of the
 
(*) The Planetary Spirits of our Earth are not of the highest, as you may well imagine — since, as Subba Row says in his criticism upon Oxley's work that no Eastern Adept would like to be compared with an angel or Deva. See May [[The Theosophist (periodical)|''The Theosophist'']].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-18_6215.jpg http://www.theosophy.wiki/mywiki/images/ML/68-18_6215_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* In the book [[Man: Fragments of Forgotten History (book)|''Man: Fragments of Forgotten History'']] the same table of "dwellers" is printed and some concepts are added. About the Pisachas it is said that they are "shells left in Kama Loka after the passage of the ego into Devachan". About the mara-rupas it is added: "Shells of persons with abnormally material attractions, whose spiritual and psychic life, being a complete blank, cannot carry them on to Devachan". As for the "Beasts" the book says: "Elementals of the lower order connected with the different elements and animals".
* '''Lau-tan Sutra'''. The reference is taken from Rev. Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese''.
{{Col-end}}

== Page 19 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Logos|ONE]]; the active agents of a Passive Principle.

And thus are misinterpreted and mistranslated nearly all our Sutras; yet even under that confused jumble of doctrines and words, for one who knows even superficially the true doctrine, there is firm ground to stand upon. Thus, for instance in enumerating the seven lokas of the "Kama-Loka" the Avatamsaka Sutra, gives as the seventh, the "Territory of Doubt." I will ask you to remember the name as we will have to speak of it hereafter. Every such "world" within the [[Globe#Worlds of Causes and of Effects|Sphere of Effects]] has a Tathagata, or "Dhyan Chohan" — to protect and watch over, not to interfere with it. Of course, of all men, [[Spiritualism|spiritualists]] will be the first to reject and throw off our doctrines to "the limbo of exploded superstitions." Were we to assure them that every one of their "[[Summerland]]s" had seven boarding houses in it, with the same number of "[[Spirit Guide]]s" to "boss" in them, and call these "[[angel]]s," Saint Peters, Johns, and [[William Eglinton#Ernest|St. Ernests]], they would welcome us with open arms. But whoever heard of Tathagats and Dhyan Chohans, Asuras and Elementals? Preposterous! Still, we are happily allowed — by our friends ([[William Eglinton|Mr. Eglinton]], at least) — to be possessed "of a certain knowledge of [[Occultism|Occult Sciences]]" (Vide "Light"). And thus, even this mite of "Knowledge" is at your service, and is now helping me to answer your following question:

"Is there any intermediate condition between the spiritual beatitude of Deva-Chan, and the forlorn shadow life of the only half conscious elementary reliquiae of human beings who have lost their [[Buddhi|sixth principle]]. Because if so that might give a locus standi in imagination to the Ernests and Joeys of the spiritual [[Mediumship|mediums]] — the better sort of [[Mediumship#Spirit guides|controlling "spirits"]]. If so surely that must be a very populous world? from which any amount of "spiritual" communications might come."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-19_6216.jpg http://www.theosophy.wiki/mywiki/images/ML/68-19_6216_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''"Territory of Doubt."''' This idea does not seem to be in the Avatamsaka Sutra but is present in the ''Sukhāvatī-vyūha-sūtra'' (§133-142). See [http://prajnaquest.fr/blog/the-territory-of-doubt/ The Territory of Doubt] by David Reigle
*'''Locus standi''' is Latin for "right to stand or be heard."
{{Col-end}}

== Page 20 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Alas, no; my friend; not that I know of. From "[[Devachan|Sukhavati]]" down to the "Territory of Doubt" there is a variety of Spiritual States; but I am not aware of any such "intermediate condition." I have told you of the Sakwalas (though I cannot be enumerating them since it would be useless); and even of [[Avitchi]] — the "[[Hell]]" from which there is no return (*), and I have no more to tell about. "The forlorn shadow" has to do the best it can. As soon as it has stepped outside the [[Kāmaloka|Kama-Loka]], and crossed the "Golden Bridge" leading to the "Seven Golden Mountains" the [[Ego]] can confabulate no more, with easy-going mediums. No "Ernest" or "Joey" has ever returned from the [[Devachan#Rupa and Arupa Lokas|Rupa Loka]] — let alone the Arupa-Loka — to hold sweet intercourse with mortals.

Of course there is a "better sort" of reliquiae; and the "[[shell]]s" or the "earth-walkers" as they are here called, are not necessarily all bad. But even those that are good, are made bad for the time being by mediums. The "shells" may well not care, since they have nothing to lose, anyhow. But there is another kind of "Spirits," we have lost sight of: the [[Suicide|suicides]] and those killed by accident. Both kinds can communicate, and both have to pay dearly for such visits. And now I have again to explain what I mean. Well, this class is the one that the French [[Spiritism|Spiritists]] call — "les Esprits Souffrants." They are an exception to the rule, as they have to remain within the earth's attraction,and in its
 
(*) In Abidharma Shastra (Metaphysics) we read: — "Buddha taught that on the outskirts of all the Sakwalas, there is a black interval, without Sun or moonlight for him who falls into it. There is no re-birth from it. It is the cold Hell, the great Naraka." This is Avitchi.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-20_6217.jpg http://www.theosophy.wiki/mywiki/images/ML/68-20_6217_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Les Esprits Souffrants''' means "the suffering spirits" in French.

{{Col-end}}

== Page 21 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
atmosphere — the Kama-Loka -- till the very last moment of what would have been the natural duration of their lives. In other words, that particular wave of life-evolution must run on to its shore. But it is a sin and cruelty to revive their memory and intensify their suffering by giving them a chance of living an artificial life; a chance to overload their [[Karma]], by tempting them into opened doors, viz., [[Mediumship|mediums]] and sensitives, for they will have to pay roundly for every such pleasure. I will explain. The suicides, who, foolishly hoping to escape life, found themselves still alive, — have suffering enough in store for them from that very life. Their punishment is in the intensity of the latter. Having lost by the rash act their [[Ātman|seventh]] and [[Buddhi|sixth]] principles, though not for ever, as they can regain both — instead of accepting their punishment, and taking their chances of redemption, they are often made to regret life and tempted to regain a hold upon it by sinful means. In the Kama-Loka, the land of intense desires, they can gratify their earthly yearnings but through a living proxy; and by so doing, at the expiration of the natural term, they generally lose their [[monad]] for ever. As to the victims of accident — these fare still worse. Unless they were so good and pure, as to be drawn immediately within the Akasic Samadhi, i.e. to fall into a state of quiet slumber, a sleep full of rosy dreams, during which, they have no recollection of the accident, but move and live among their familiar friends and scenes, until their natural

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-21_6218.jpg http://www.theosophy.wiki/mywiki/images/ML/68-21_6218_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 22 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
life-term is finished, when they find themselves born in the Deva-Chan — a gloomy fate is theirs. Unhappy shades, if sinful and sensual they wander about — (not [[shell]]s, for their connection with their two higher principles is not quite broken) — until their death-hour comes. Cut off in the full flush of earthly passions which bind them to familiar scenes, they are enticed by the opportunities which mediums afford, to gratify them vicariously. They are the Pisachas, the Incubi, and Succubi of mediaeval times; the demons of thirst, gluttony, lust and avarice, — [[Elementary|elementaries]] of intensified craft, wickedness and cruelty; provoking their victims to horrid crimes, and revelling in their commission! They not only ruin their victims, but these [[Vampire#Psychic vampire|psychic vampires]], borne along by the torrent of their hellish impulses, at last, at the fixed close of their natural period of life — they are carried out of the earth's aura into regions where for ages they endure exquisite suffering and end with entire destruction.

But if the victim of accident or violence, be neither very good, nor very bad — an average person — then this may happen to him. A medium who attracts him, will create for him the most undesirable of things: a new combination of [[Skandha]]s and a new and evil Karma. But let me give you a clearer idea of what I mean by Karma in this case.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-22_6219.jpg http://www.theosophy.wiki/mywiki/images/ML/68-22_6219_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 23 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
In connection with this, let me tell you before, that since you seem so interested with the subject, you can do nothing better than to study the two doctrines — of [[Karma]] and [[Nirvāṇa|Nirvana]] — as profoundly as you can. Unless you are thoroughly well acquainted with the two tenets — the double key to the metaphysics of Abidharma — you will always find yourself at sea in trying to comprehend the rest. We have several sorts of Karma and Nirvana in their various applications — to the Universe, the world, [[Deva]]s, [[Buddha]]s, [[Bodhisattva|Bodhisatwas]], men and animals — the second including its [[Kingdoms of Life|seven kingdoms]]. Karma and Nirvana are but two of the seven great MYSTERIES of [[Buddhism|Buddhist]] metaphysics; and but four of the seven are known to the best orientalists, and that very imperfectly.

If you ask a learned Buddhist priest what is Karma? — he will tell you that Karma is what a [[Christianity|Christian]] might call Providence (in a certain sense only) and a [[Islam|Mahomedan]] — Kismet, fate or destiny (again in one sense). That it is that cardinal tenet which teaches that, as soon as any conscious or sentient being, whether man, deva, or animal dies, a new being is produced and he or it reappears in another birth, on the same or another planet, under conditions of his or its own antecedent making. Or, in other words

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-23_6220.jpg http://www.theosophy.wiki/mywiki/images/ML/68-23_6220_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Abhidharma''' (Sanskrit) or Abhidhamma (Pāli) are ancient Buddhist texts which contain doctrinal material appearing in the Buddhist Sutras.

{{Col-end}}

== Page 24 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that Karma is the guiding power, and Trishna (in Pali Tanha) the thirst or desire to sentiently live — the proximate force or energy, the resultant of human (or animal) action, which, out of the old [[Skandha]]s (*) produce the new group that form the new being and control the nature of the birth itself. Or to make it still clearer, the new being, is rewarded and punished for the meritorious acts and misdeeds of the old one; Karma representing an Entry Book, in which all the acts of man, good, bad, or indifferent, are carefully recorded to his debit and credit — by himself, so to say, or rather by these very actions of his. There, where Christian poetical fiction created, and sees a "[[Lipika|Recording]]" Guardian Angel, stern and realistic Buddhist logic, perceiving the necessity that every cause should have its effect — shows its real presence. The opponents of Buddhism have laid great stress upon the alleged injustice that the doer should escape and an innocent victim be made to suffer, — since the doer and the sufferer are different beings. The fact is, that while in one sense they may be so considered, yet in another they are identical. The "old being" is the sole parent — father and mother at once — of the "new being." It is the former who is the creator and fashioner, of the latter, in reality; and far more so in plain truth, than any father in flesh. And once that you have well mastered the meaning of Skandhas you will see what I mean.
 
(*) I remark that in the second as well as in the first edition of your [[The Occult World (book)|Occult World]] the same misprint appears, and that the word Skandha is spelt Shandba — on page 130. As it now stands I am made to express myself in a very original way for a supposed [[Adept]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-24_6221.jpg http://www.theosophy.wiki/mywiki/images/ML/68-24_6221_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 25 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
It is the group of Skandhas, that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Sankhara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the "heresy or delusion of individuality" and of Attavada "the doctrine of Self," both of which (in the case of the [[Manas|fifth principle]] the soul) lead to the [[Māyā|maya]] of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession.
 
Now, returning to the question of identity between the old and the new "Ego" I may remind you once more, that even your Science has accepted the old, very old fact distinctly taught by our Lord (*), viz. — that a man of any given age, while sentiently the same, is yet physically not the same as he was a few years earlier (we say seven years and are prepared to maintain and prove it): buddhistically
 
(*) See the Abhidharma Kosha Vyakhya, the Sutta Pitaka, any Northern Buddhist book, all of which show [[Gautama Buddha]] saying that none of these Skandhas is the [[soul]]; since the body is constantly changing, and that neither man, animal, nor plant is ever the same for two consecutive days or even minutes. "Mendicants! remember that there is within man no abiding principle whatever, and that only the learned disciple who acquires [[wisdom]], in saying 'I am' — knows what he is saying."

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-25_6222.jpg http://www.theosophy.wiki/mywiki/images/ML/68-25_6222_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Sakkāya-diṭṭhi''' ([[Pāli]]) is the wrong idea that we are the personality formed by the skandhas. '''Attavāda''' (Pāli) refers to the illusion of the existence one's self as a substantial and permanent entity.

{{Col-end}}

== Page 26 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
speaking, his Skandhas have changed. At the same time they are ever and ceaselessly at work in preparing the abstract mould, the "[[privation]]" of the future new being. Well then, if it is just that a man of 40 should enjoy or suffer for the actions of the man of 20, so it is equally just that the being of the [[Reincarnation|new birth]], who is essentially identical with the previous being — since he is its outcome and creation — should feel the consequences of that begetting Self or [[Principle#Individuality and personality|personality]]. Your Western law which punishes the innocent son of a guilty father by depriving him of his parent, rights and property; your civilized Society which brands with infamy the guileless daughter of an immoral, criminal mother; your [[Christianity|Christian]] Church and Scriptures which teach that the "Lord [[God]] visits the sins of the fathers upon the children unto the third and fourth generation" are not all these far more unjust and cruel than anything done by [[Karma]]? Instead of punishing the innocent together with the culprit, the Karma avenges and rewards the former, which neither of your three western potentates above mentioned ever thought of doing. But perhaps, to our physiological remark the objectors may reply that it is only the [[Sthūla-śarīra|body]] that changes, there is only a molecular transformation, which has nothing to do with the mental evolution; and that the Skandhas represent not only a material but also a set of mental and moral qualities. But is there, I ask, either a sensation, an abstract idea, a tendency of mind, or a mental power, that

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/68-26_6223.jpg http://www.theosophy.wiki/mywiki/images/ML/68-26_6223_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 27 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
one could call an absolutely non-molecular phenomenon? Can even a sensation or the most abstractive thoughts which is something, come out of nothing, or be nothing?

Now, the causes producing the "new being" and determining the nature of Karma are, as already said — Trishna (or "Tanha") — thirst, desire for sentient existence and Upadana — which is the realization or consummation of Trishna or that desire. And both of these the [[Mediumship|medium]] helps to awaken and to develop ''ne plus ultra'' in an [[Elementary]], be he a [[suicide]] or a victim. (*) The rule is, that a person who dies a natural death, will remain from "a few hours to several short years," within the earth's attraction, i.e., in the [[Kāmaloka|Kama-Loka]]. But exceptions are, in the case of suicides and those who die a violent death in general. Hence, one of such [[Ego]]s, for instance, who was destined to live — say 80 or 90 years, but who either killed himself or was killed by some accident, let us suppose at the age of 20 — would have to pass in the Kama Loka not "a few years," but in his case 60 or 70 years, as an Elementary, or rather an "earth-walker"; since he is not, unfortunately for him, even a "shell." Happy, thrice happy, in comparison, are those disembodied entities,who
 
(*) Alone the [[Kāmaloka#Shells|Shells]] and the [[Elemental]]s are left unhurt, though the morality of the sensitives can by no means be improved by the intercourse.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-27_6224.jpg http://www.theosophy.wiki/mywiki/images/ML/68-27_6224_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Upādāna''' is the [[Sanskrit]] and [[Pāli]] word for "clinging," "attachment" or "grasping".
* '''Ne plus ultra''' is a French expression meaning the acme or highest point.

{{Col-end}}

== Page 28 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
sleep their long slumber and live in dream in the bosom of Space! And woe to those whose Trishna will attract them to mediums, and woe to the latter, who tempt them with such an easy Upadana. For in grasping them, and satisfying their thirst for life, the medium helps to develop in them — is in fact the cause of — a new set of [[Skandha]]s, a new body, with far worse tendencies and passions than was the one they lost. All the future of this new body will be determined thus, not only by the [[Karma]] of demerit of the previous set or group but also by that of the new set of the future being. Were the mediums and [[Spiritualism|Spiritualists]] but to know, as I said, that with every new "[[Mediumship#Spirit guides|angel guide]]" they welcome with rapture, they entice the latter into an Upadana which will be productive of a series of untold evils for the new Ego that will be born under its nefarious shadow, and that with every seance — especially for materialization — they multiply the causes for misery, causes that will make the unfortunate Ego fail in his spiritual birth, or be reborn into a worse existence than ever — they would, perhaps, be less lavishing their hospitality.

And now, you may understand why we oppose so strongly Spiritualism and mediumship. And, you will also see, why, to satisfy [[Allan Octavian Hume|Mr. Hume]], — at least in one direction, — I got myself into a scrape

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-28_6225.jpg http://www.theosophy.wiki/mywiki/images/ML/68-28_6225_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 29 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
with the [[Chohan]], and — mirabile dictu! — with both the sahibs, "the young men by the name of" — [[Ross Scott|Scott]] and [[A. Banon|Banon]]. To amuse you I will ask [[Helena Petrovna Blavatsky|H.P.B.]] to send you with this a page of the [[A. Banon|"Banon papyrus"]], an article of his that he winds up with a severe literary thrashing of my humble self. Shadows of the Asuras, in what a passion she flew upon reading this rather disrespectful criticism! I am sorry she does not print it, upon considerations of "family honour" as the "[[Djual Khool|Disinherited]]" expressed it. As to the Chohan, the matter is more serious; and, he was far from satisfied that I should have allowed [[William Eglinton|Eglinton]] to believe it was myself. He had permitted this proof of the power in living man to be given to the Spiritualists through a medium of theirs, but had left the programme and its details to ourselves; hence his displeasure at some trifling consequences. I tell you, my dear friend, that I am far less free to do as I like than you are in the matter of [[The Pioneer (periodical)|the Pioneer]]. None of us but the highest [[Khobilgan|Chutuktus]] are their full masters. But I digress.

And now that you have been told much and had explained a good deal, you may as well read this letter to our irrepressible friend — [[Alice Gordon|Mrs. Gordon]]. The reasons given may throw some cold water on her Spiritualistic zeal, though I have my reasons to doubt it. Anyhow it may show her that it is not against true Spiritualism that we set ourselves, but only against indiscriminate mediumship and — physical manifestations, —

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-29_6226.jpg http://www.theosophy.wiki/mywiki/images/ML/68-29_6226_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Mirabile dictu''' is from the Latin, meaning "wonderful to say" or "miraculously".

* '''Sahib''' means "friend" in Arabic and was commonly used in the Indian Sub-continent as a courteous term in the way that "Mr." and "Mrs." are used in the English language.
{{Col-end}}

== Page 30 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
materializations and trance-possessions especially. Could the Spiritualists be only made to understand the difference between [[Principle#Individuality and personality|individuality and personality]], between individual and personal immortality and some other truths, they would be more easily persuaded that [[Occultism|Occultists]] may be fully convinced of the [[monad]]'s immortality, and yet deny that of the [[soul]] — the vehicle of the personal [[Ego]]; that they can firmly believe in, and themselves practice spiritual communications and intercourse with the disembodied Egos of the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]], and yet laugh at the insane idea of "shaking hands" with a "Spirit"!; that finally, that as the matter stands, it is the Occultists and the [[Theosophy|Theosophists]] who are true Spiritualists, while the modern sect of that name is composed simply of materialistic [[phenomena]]lists.

And once that we are discussing "individuality" and "personality," it is curious that H.P.B. when subjecting poor Mr. Hume's brain to torture with her muddled explanations, never thought — until receiving the explanation from himself, of the difference that exists between individuality and personality — that it was the very same doctrine she had been taught: that of Paccika-Yana, and of Amita-Yana. The two terms as above given by him are the

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-30_6227.jpg http://www.theosophy.wiki/mywiki/images/ML/68-30_6227_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 31 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
correct and literal translation of the [[Pāli|Pali]], [[Saṃskṛta|Sanskrit]], and even of the Chino-Tibetan technical names for the many personal entities blended in one Individuality — the long string of lives emanating from the same Immortal [[Monad|MONAD]]. You will have to remember them: —

(I) The Paccika Yana — (in Sanskrit "Pratyeka") means literally — the "personal vehicle" or personal Ego, a combination of the five lower principles. While —

(2) The Amita-Yana — (in Sanskrit "Amrita") is translated: "The immortal vehicle," or the Individuality, the [[Spiritual Soul]], or the Immortal monad — a combination of the [[Manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]]. (*)
 
(*) To avoid a fresh surprise and confusion at the news of the fifth keeping company with the sixth and seventh, please turn to page 3, et sec. [answer to question 5]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31_6228.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31_6228_thm.jpg]
 
 
[http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Paccika and Amita'''. The correct modern Pāli spelling of the first term is ''pacceka'', which means "separate; by oneself." The spelling for the second term is ''amata'', meaning "deathless." ''Yana'', means "carriage; vehicle."

{{Col-end}}

== Page 32 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
"It appears to me that one of our great difficulties in trying to understand the progress of affairs turns on our ignorance so far of the divisions of the seven principles. Each has in turn its seven elements we are told: can we be told something more concerning the seven-fold constitution of the fourth and fifth principles especially. It is evidently in the divisibility of these that the secret of the future and of many psychic phenomena here during life, resides."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 33 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

Quite right. But I must be permitted to doubt whether with the desired explanations the difficulty will be removed, and you will become able to penetrate "the secret of psychic [[phenomena]]." You, my good friend, whom I had once or twice the pleasure of hearing playing on your piano in the quiet intervals between dress-coating and a beef-and-claret dinner — tell me, could you favour me as readily, as with one of your easy waltzes — with one of Beethoven's Grand Sonatas? Pray, pray have patience! Yet, I would not refuse you by any means. You will find the fourth and the fifth principles, divided into roots and Branches on a fly-sheet herein enclosed, if I find time. (*) And now, how long do you propose to abstain from interrogation marks?

Faithfully,

[[Koot Hoomi|K. H.]]
 
(*) I did not find time. Will send it a day or two later.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-32_6231.jpg http://www.theosophy.wiki/mywiki/images/ML/68-32_6231_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 34 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
P.S. — I hope I have now removed all cause for reproaches — my delay in answering your queries notwithstanding, — and that my character is re-established. Yourself and Mr. Hume have received now more information about the A.E. Philosophy than was ever given out to non-[[Initiation|initiates]] within my knowledge. Your sagacity, my kind friend, will have suggested long ago, that it is not so much because of your combined personal virtues — though Mr. Hume I must confess, has run up a large claim since his conversion — or my personal preferences for either of you, as for other and very apparent reasons. Of all our semi-chelas you two are the most likely to utilise for the general good the facts given you. You must regard them received in trust for the benefit of the whole Society; to be turned over, and employed and re-employed in many ways and in all ways that are good. If you (Mr. Sinnett) would give pleasure to your trans-Himalayan friend, do not suffer any month to pass without writing a Fragment, long or short for the magazine, and then, issuing it as a pamphlet — since you so call it. You may sign them as "A Lay-Chela of K.H.," or in any way you choose. I dare not ask the same favour of Mr. Hume, who has already

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-33_6232.jpg http://www.theosophy.wiki/mywiki/images/ML/68-33_6232_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''A.E. Philosophy''' probably stands for "Arhat-Esoteric Philosophy".
* '''Fragment''' refers to the series [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']]. APS took over authorship (anonymously) from [[A. O. Hume]] with the fourth article in the series.
{{Col-end}}

== Page 35 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
done more than his share in another direction.

I will not answer your query about your [[The Pioneer (periodical)|Pioneer]] connection just now: something may be said on both sides. But at least take no rash decision. We are at the end of the cycle, and you are connected with the [[Theosophical Society|T.S.]]

Under favour of my [[Karma]] — I mean to answer to-morrow Mr. Hume's long and kind personal letter. The abundance of MSS. from me of late shows that I have found a little leisure, their blotched, patchy and mended appearance also proves that my leisure has come by snatches, with constant interruptions, and that my writing has been done in odd places here and there, with such materials as I could pick up. But for the RULE that forbids our using one minim of power until every ordinary means has been tried and failed, I might, of course, have given you a lovely "precipitation" as regards chirography and composition. I console myself for the miserable appearance of my letters with the thought that perhaps, you may not value them the less, for these marks of my personal
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-34_6233.jpg http://www.theosophy.wiki/mywiki/images/ML/68-34_6233_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 36 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
subjection to the way-side annoyances which you English so ingeniously reduce to a minimum with your appliances of sorts. As [[Patience Sinnett|your lady]] once kindly remarked, they take away most effectually the flavour of miracle, and make us as human beings, more thinkable entities, — a wise reflection for which I thank her.

[[Helena Petrovna Blavatsky|H.P.B.]] is in despair: the [[Chohan]] refused permission to [[Morya|M.]] to let her come this year further than the Black Rock, and M. very coolly made her unpack her trunks. Try to console her, if you can. Besides, she is really wanted more at Bombay than Penlor. [[Henry Steel Olcott|Olcott]] is on his way to Lanka and [[Damodar K. Mavalankar|Damodar]] packed up to Poona for a month, his foolish austerities and hard work having broken down his physical constitution. I will have to look after him, and perhaps, to take him away, if it comes to the worst.

Just now I am able to give you a bit of information, which bears upon the so often discussed question of our allowing [[phenomena]]. The Egyptian operations of your blessed countrymen involve such local consequences to the body of [[Occultism|Occultists]] still remaining there and to what they are guarding, that two of our [[adept]]s are already there, having joined

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-35_6234.jpg http://www.theosophy.wiki/mywiki/images/ML/68-35_6234_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The Egyptian operations.''' About a month before the receipt of this letter, the Anglo-Egyptian War started, which led to the British conquest of Egypt.

{{Col-end}}

== Page 37 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
some Druze brethren and three more on their way. I was offered the agreeable privilege of becoming an eye-witness to the human butchery, but — declined with thanks. For such great emergencies is our Force stored up, and hence — we dare not waste it on fashionable [[tamasha]].

In about a week — new religious ceremonies, new glittering bubbles to amuse the babes with, and once more I will be busy night and day, morning, noon, and evening. At times I feel a passing regret that the Chohans should not evolute the happy idea of allowing us also a "sumptuary allowance" in the shape of a little spare time. Oh, for the final Rest! for that [[Nirvāṇa|Nirvana]] where — "to be one with Life, yet — to live not." Alas, alas! having personally realized that: —

". . . the Soul of Things is sweet,

The Heart of Being is celestial Rest,"

one does long for — eternal REST!

Yours,

K. H.
 

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-36_6235.jpg http://www.theosophy.wiki/mywiki/images/ML/68-36_6235_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==

This letter contains questions by Sinnett and answers by the Mahatma K.H. It is called the “Devachan Letter” as it is principally concerned with that state into which the human enters between incarnations.
The letter begins with a reference to a letter in “the last Theosophist.” This was the June 1882 issue. pp. 225-6. It was signed “A Caledonian Theosophist.” This was probably a man by the name of Davidson, or Davison, a scientific ornithologist who at one time worked for Hume in connection with his bird hobby, serving in the capacity of a private secretary. The letter was headed “Seeming Discrepancies.” The writer was concerned with what he considered some differences between statements in one of the articles in the series “Fragments of Occult Truth,” written at that time, by Hume and later by Sinnett, and certain passages in Isis Unveiled, H.P.B.’s first book. The so-called discrepancies had to do with spiritualistic phenomena. He also questioned the meaning of the word “Devachan.”

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter in this way:
<blockquote>
[[Alfred Percy Sinnett|APS's]] questions are on sheets of his usual note paper. The answers, in the KH script, are mostly on separate sheets of fairly heavy bond paper, 8 1/2" X 10" <nowiki>[</nowiki>21.6 X 25.4 cm<nowiki>]</nowiki>, in dull black ink on both sides of the paper. In quite a number of instances, APS's questions have been cut out and pasted onto the answer sheet. Reference numbers are in square brackets. The last several sheets are of a different type of paper, and the script is in finer lettering. Some of the footnotes are in red ink. The reference on p. 110 (middle) indicates that the letter was sent through HPB.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 1198.</ref>
</blockquote>
== Publication history ==

== Commentary about this letter ==

Many of the quotations of Buddhist scriptures given in this letter come from an 1871 book by Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese''. In a number of occasions the quotes were edited by [[Koot Hoomi|Master K.H.]] to add a more esoteric meaning. For an analysis of this see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/ Some Mahatma Letters Sources] by David Reigle.

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]

[[it:Lettera dei Mahatma n° 16]]

Mahatma Letter No. 68

2023-11-23T09:11:44Z

Anton Diachenko: /* Page 17 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate = unknown
| receiveddate = after July 15, 1882 – see [[Mahatma Letter No. 68#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 68''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 16''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 68#Context and background|context and background]].
 
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 69|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 61|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''

{{Col-end}}
== Cover sheet==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The remarks appended to a letter in the last [[The Theosophist (periodical)|Theosophist]], page 226, Col. 1, strike me as very important and as qualifying — I do not say contradicting — a good deal of what we have hitherto been told in re [[Spiritualism]].

We had heard already of a spiritual condition of life in which the redeveloped [[Ego]] enjoyed a conscious existence for a time before [[reincarnation]] in another world; but that branch of the subject has hitherto been slurred over. Now some explicit statements are made about it; and these

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-1_6198.jpg http://www.theosophy.wiki/mywiki/images/ML/68-1_6198_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The last Theosophist''' was the June 1882 issue.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
suggest further enquiries.

In the [[Devachan|Deva Chan]] (I have lent my [[The Theosophist (periodical)|Theosophist]] to a friend; and have not got it at hand to refer to but that if I remember rightly is the name given to the state of spiritual beatitude described) the new [[Ego]] retains complete recollection of his life on earth apparently. Is that so or is there any misunderstanding on that point on my part?
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-2_6199.jpg http://www.theosophy.wiki/mywiki/images/ML/68-2_6199_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Complete recollection of his life"''' In [[Mahatma_Letter_No._85a#Page_4|Letter #85a]] the Master corrects this sentence to read ". . . of his ''spiritual'' life . . ."

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The Deva-Chan, or land of "Sukhavati," is allegorically described by our [[Gautama Buddha|Lord Buddha]] himself. What he said may be found in the Shan-Mun-yi-Tung. Says Tathagata: —

"Many thousand myriads of systems of worlds beyond this (ours) there is a region of Bliss called Sukhavati . . . . This region is encircled within seven rows of railings, seven rows of vast curtains, seven rows of waving trees; this holy abode of Arahats is governed by the Tathagatas ([[Dhyāni-Chohan|Dhyan Chohans]]) and is possessed by the [[Bodhisattva|Bodhisatwas]]. It hath seven precious lakes, in the midst of which flow crystaline waters having 'seven and one' properties, or distinctive qualities (the 7 principles emanating from the ONE). This, O, Sariputra is the 'Deva Chan.' Its divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it. Those born in the blessed region are truly felicitous, there are no more griefs or sorrows in that cycle for them. . . . Myriads of Spirits ([[Lha]]) resort there for rest and then ''return to their own regions''. (*) Again, O, Sariputra, in that land of joy many who are born in it are Avaivartyas (†) . . .
etc., etc.
 
(*) Those who have not ended their earth rings.

(†) Literally — those who will never return — the seventh round men, etc.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-3_6200.jpg http://www.theosophy.wiki/mywiki/images/ML/68-3_6200_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Shan-Mun-yi-Tung''' or ''Daily Prayers of the Contemplative School of Priests'' is a Chinese text containing the ''Amitābha Sūtra'', from which comes the quote that follows. For more information about the Mahatma's rendering of this quote see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/# Some Mahatma Letters Sources] by David Reigle
* The phrase "encircled '''within''' seven rows" has been wrongly transcribed as "encircled '''with''' seven rows" in all printed editions.

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(2) Now except in the fact that the duration of existence in the [[Devachan|Deva Chan]] is limited, there is a very close resemblance between that condition and the [[Heaven]] of ordinary religion (omitting anthropomorphic ideas of [[God]]).

(2) Certainly the new [[Ego]] once that it is reborn, retains for a certain time — proportionate to its Earth-life, a "complete recollection of his life on earth." (*) (See your preceding query.) But it can never return on earth, from the Deva Chan, nor has the latter — even omitting all "anthropomorphic ideas of God" — any resemblance to the paradise or heaven of any religion, and it is [[Helena Petrovna Blavatsky|H.P.B.]]'s literary fancy that suggested to her the wonderful comparison.

(3) Now the question of importance — is who goes to Heaven — or Deva Chan? Is this condition only attained by the few who are very good, or by the many who are not very bad, — after the lapse in their case of a longer unconscious [[Devachan#Period of gestation|incubation or gestation]].
 
(*) See back - page 2 of your questions.

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-4_6201.jpg http://www.theosophy.wiki/mywiki/images/ML/68-4_6201_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(3) "Who goes to Deva Chan?" The [[Ego#Lower ego|personal Ego]] of course, but beatified, purified, holy. Every Ego — the combination of the sixth and seventh principles — which, after the period of unconscious [[Devachan#Period of gestation|gestation]] is reborn into the Deva-Chan, is of necessity as innocent and pure as a new-born babe. The fact of his being reborn at all, shows the preponderance of good over evil in his old personality. And while the [[Karma]] (of evil) steps aside for the time being to follow him in his future earth-[[reincarnation]], he brings along with him but the Karma of his good deeds, words, and thoughts into this Deva-Chan. "Bad" is a relative term for us — as you were told more than once before, — and the [[Karma|Law of Retribution]] is the only law that never errs. Hence all those who have not slipped down into the mire of unredeemable sin and bestiality — go to the Deva Chan. They will have to pay for their sins, voluntary and involuntary, later on. Meanwhile, they are rewarded; receive the effects of the causes produced by them.

Of course it is a state. One, so to say, of intense selfishness, during which an Ego reaps the reward of his unselfishness on earth. He is completely engrossed in the bliss of all his personal earthly affections, preferences and thoughts, and gathers in the fruit of his meritorious actions.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-5_6202.jpg http://www.theosophy.wiki/mywiki/images/ML/68-5_6202_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''Personal Ego''' is given as "a combination of the five lower principles" on page 31 of this letter.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

No pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness: for, it is a state of perpetual "[[Māyā|Maya]]" . . . Since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the Deva-Chan — only a hundred fold intensified. So much so, indeed, that the happy [[Ego]] is unable to see through the veil, the evils, sorrows and woes to which those it loved on earth may be subjected to. It lives in that sweet dream with its loved ones — whether gone before, or yet remaining on earth; it has them near itself, as happy, as blissful and as innocent as the disembodied dreamer himself; and yet, apart from rare visions, the denizens of our gross planet feel it not. It is in this, during such a condition of complete Maya that the [[Soul]]s or astral Egos of pure, loving sensitives, labouring under the same illusion, think their loved ones come down to them on earth, while it is their own Spirits that are raised towards those in the Deva-Chan. Many of the subjective spiritual communications — most of them when the sensitives are pure minded — are real; but it is most difficult for the [[initiation|uninitiated]] [[Mediumship|medium]] to fix in his mind the true and correct pictures of what he sees and hears. Some of the [[phenomena]] called psychography (though more rarely) are also real. The spirit of the sensitive getting
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-6_6203.jpg http://www.theosophy.wiki/mywiki/images/ML/68-6_6203_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Psychography''' refers to automatic writing (rather than its modern definition as the study of personality, values, attitudes, interests, and lifestyles).

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

odylised, so to say, by the [[aura]] of the Spirit in the Deva-Chan, becomes for a few minutes that departed personality, and writes in the hand writing of the latter, in his language and in his thoughts, as they were during his life time. The two spirits become blended in one; and, the preponderance of one over the other during such phenomena determines the preponderance of personality in the characteristics exhibited in such writings, and "trance speaking." What you call "rapport" is in plain fact an identity of molecular vibration between the [[astral]] part of the incarnate medium and the astral part of the disincarnate personality. I have just noticed an article on smell by some English Professor (which I will cause to be reviewed in the [[The Theosophist (periodical)|Theosophist]] and say a few words), and find in it something that applies to our case. As, in music, two different sounds may be in accord and separately distinguishable, and this harmony or discord depends upon the synchronous vibrations and complementary periods; so there is rapport between medium and "control" when their astral molecules move in accord. And the question whether the communication shall reflect more of the one personal idiosyncracy, or the other, is determined by the relative intensity of the two sets of vibrations in the compound

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-7_6204.jpg http://www.theosophy.wiki/mywiki/images/ML/68-7_6204_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
wave of [[Ākāśa|Akasa]]. The less identical the vibratory impulses the more mediumistic and less spiritual will be the message. So then, measure your medium's moral state by that of the alleged "controlling" Intelligence, and your tests of genuineness leave nothing to be desired.

(4) Or are there great varieties of condition within the limits, so to speak, of Deva Chan, so that an appropriate state is dropped into by all, from which they will be born into lower and higher conditions in the next world of causes. It is no use multiplying hypotheses. We want some information to go upon.

(4) Yes; there are great varieties in the Deva-Chan states, and, it is all as you say. As many varieties of bliss, as on earth there are shades of perception and of capability to appreciate such reward. It is an ideated paradise, in each case of the Ego's own making, and by him filled with the scenery, crowded with the incidents, and thronged with

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-8_6205.jpg http://www.theosophy.wiki/mywiki/images/ML/68-8_6205_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

the people he would expect to find in such a sphere of compensative bliss. And it is that variety which guides the temporary [[Ego#Lower ego|personal Ego]] into the current which will lead him to be reborn in a lower or higher condition in the next [[Globe#Worlds of Causes and of Effects|world of causes]]. Everything is so harmoniously adjusted in nature — especially in the subjective world, that no mistake can be ever committed by the [[Tathagatas]] — or [[Dhyāni-Chohan|Dhyan Chohans]] — who guide the impulses.

(5) On the face of the idea, a purely spiritual state would only be enjoyable to the entities highly spiritualized in this life. But there are myriads of very good people (morally) who are not spiritualized at all. How can they be fitted to pass, with their recollections of this life from a material to a spiritual condition of existence.

(5) It is "a spiritual condition" only as contrasted with our own grossly "material condition," and, as already stated — it is such degrees of spirituality that constitute and determine the great "varieties" of conditions within the limits of Deva-Chan.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-9_6206.jpg http://www.theosophy.wiki/mywiki/images/ML/68-9_6206_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
A mother from a savage tribe is not less happy than a mother from a regal palace, with her lost child in her arms; and although as actual Egos, children prematurely dying before the perfection of their septenary Entity do not find their way to Deva-Chan, yet all the same the mother's loving fancy finds her children there, without one missing that her heart yearns for. Say — it is but a dream, but after all what is objective life itself but a panorama of vivid unrealities? The pleasures realized by a Red Indian in his "happy hunting grounds" in that Land of Dreams is not less intense than the ecstasy felt by a connoisseur who passes [[aeon]]s in the wrapt delight of listening to divine Symphonies by imaginary [[angel]]ic choirs and orchestras. As it is no fault of the former, if born a "savage" with an instinct to kill — though it caused the death of many an innocent animal — why, if with it all, he was a loving father, son, husband, why should he not also enjoy his share of reward? The case would be quite different if the same cruel acts had been done by an educated and civilized person, from a mere love of sport. The savage in being reborn would simply take a low place in the scale, by reason of his imperfect moral development; while the Karma of the other would be tainted with moral delinquency. . . .
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-10_6207.jpg http://www.theosophy.wiki/mywiki/images/ML/68-10_6207_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Red Indian" refers to American Indians; Native Americans.

{{Col-end}}

== Page 11 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Every one but that ego which, attracted by its gross magnetism, falls into the current that will draw it into the [[Moon#The_"Planet_of_death"|"planet of Death"]] — the mental as well as physical satellite of our earth — is fitted to pass into a relative "spiritual" condition adjusted to his previous condition in life and mode of thought. To my knowledge and recollection [[Helena Petrovna Blavatsky|H.P.B.]] explained to [[Allan Octavian Hume|Mr. Hume]] that man's [[Buddhi|sixth principle]], as something purely spiritual could not exist, or have conscious being in the Deva-Chan, unless it assimilated some of the more abstract and pure of the mental attributes of the [[Manas#The "fifth principle" in The Mahatma Letters|fifth principle]] or [[animal Soul]]: its manas (mind) and memory. When man dies his [[Liṅga-śarīra|second]] and [[Prāṇa|third]] principles die with him; the lower triad disappears, and the [[Kāma|fourth]], [[Manas#Lower manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]] principles form the surviving Quaternary. (Read again page 6 in [[Fragments of Occult Truth (Article)|Fragments of O.T.]]) Thenceforth it is a [[Life after Death#The "Death struggle"|"death" struggle]] between the Upper and Lower dualities. If the upper wins, the sixth, having attracted to itself the quintessence of Good from the fifth — its nobler affections, its saintly (though they be earthly) aspirations, and the most Spiritualised portions of its mind — follows its divine elder (the 7th) into the [[Life after Death#Period of gestation|"Gestation" State]]; and the fifth and fourth remain in association as an empty [[shell]] — (the expression is quite correct) — to roam in the earth's atmosphere, with half the personal memory gone, and the more brutal instincts fully alive for a certain period — an "Elementary" in short. This is the "angel guide" of the average medium. If, on the other hand, it is the Upper Duality which is defeated, then, it is the fifth principle that assimilates all that there may be left of personal recollection and perceptions of its personal individuality in the sixth. But, with all this additional stock, it will not remain in [[Kāmaloka|Kama-Loka]] — "the world of Desire" or our Earth's atmosphere. In a very short time

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-11_6208.jpg http://www.theosophy.wiki/mywiki/images/ML/68-11_6208_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Fifth principle or animal soul."''' In October 1881, A. O. Hume defines the animal soul as the combination of the "astral body (Liṅga-śarīra), the "astral shape" (Kāmarūpa), and the "animal or physical intelligence," referring to the Lower manas.
* '''Fragments of O.T.''' refers to the series of articles [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']].

{{Col-end}}

== Page 12 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
like a straw floating within the attraction of the vortices and pits of the Maelstrom, it is caught up and drawn into the great whirlpool of human [[Ego]]s; while the sixth and seventh — now a purely Spiritual, individual [[Monad|MONAD]], with nothing left in it of the late [[Principle#Individuality and personality|personality]], having no regular "gestation" period to pass through: (since there is no purified personal Ego to be reborn), after a more or less prolonged period of unconscious Rest in the boundless [[Space]] — will find itself reborn in another personality on the next planet. When arrives the period of "Full Individual Consciousness" — which precedes that of Absolute Consciousness in the [[Nirvāṇa#Parinirvāṇa|Pari-Nirvana]] — this lost personal life becomes as a torn out page in the great Book of Lives, without even a disconnected word left to mark its absence. The purified monad will neither perceive nor remember it in the series of its past rebirths — which it would had it gone to the "World of Forms" ([[Devachan#Rupa and Arupa lokas|rupa-loka]]) — and its retrospective glance will not perceive even the slightest sign to indicate that it had been. The light of Samma-Sambuddh —

". . . that light which shines beyond our mortal ken

The line of all the lives in all the worlds " —

throws no ray upon that personal life in the series of lives foregone.

To the credit of mankind, I must say, that such an utter obliteration of an existence from the tablets of Universal Being does not occur often enough to make a great percentage. In fact, like the much mentioned "congenital idiot" such a thing is a lusus naturae — an exception, not the rule.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-12_6209.jpg http://www.theosophy.wiki/mywiki/images/ML/68-12_6209_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*'''Sammā-Sambuddha''' means "complete enlightenment." One of the results of this is the knowledge of the whole series of one's past incarnations.
* '''"The line of all the lives"''' is the correct transcription of the letter. The third and the chronological editions incorrectly say, "The ''light'' of all the lives." The Master is quoting from [[Edwin Arnold]]'s ''Light of Asia'' which actually reads, "The line of all ''his'' lives."
*'''Lusus naturae''' means "a freak of nature."

{{Col-end}}

== Page 13 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(6) And how is a spiritual existence in which everything has merged into the sixth principle, compatible with that consciousness of individual and personal material life which must be attributed to the Ego in Deva-Chan if he retains his earthly consciousness as stated in the Theosophist Note.

(6) The question is now sufficiently explained, I believe: the sixth and seventh principles apart from the rest constitute the eternal imperishable, but also unconscious "Monad." To awaken in it to life the latent consciousness, especially that of personal individuality, requires the monad plus the highest attributes of the fifth — the "[[Soul#Animal soul|animal Soul]]"; and it is that which makes the [[Devachan#Devachanic ego|ethereal Ego]] that lives and enjoys bliss in the Deva-Chan. [[Spirit]], or the unalloyed emanation of the ONE — the latter forming with the seventh and sixth principles the highest triad — neither of the two emanations are capable of assimilating but that which is

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-13_6210.jpg http://www.theosophy.wiki/mywiki/images/ML/68-13_6210_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 14 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
good, pure and holy; hence, no sensual, material or unholy recollection can follow the purified memory of the Ego to the region of Bliss. The [[Karma]] for these recollections of evil deeds and thought will reach the [[Ego]] when it changes its personality in the following world of causes. The [[Monad]], or the "Spiritual Individuality," remains untainted in all cases. "No sorrow or Pain for those born there (in the Rupa-Loka of Deva-Chan); for this is the Pure-land. All the regions in Space possess such lands (Sakwala), but this land of Bliss is the most pure." In the Djnana Prasthana Shaster, it is said: "by personal purity and earnest [[meditation]], we overleap the limits of the World of Desire, and enter in the World of Forms."

(7) The period of gestation between [[Death]] and Deva-Chan has hitherto been conceived by me at all events as very long. Now it is said to be in some cases only a few days, in no cases (it is implied) more than a few years. This seems plainly stated, but I ask if it can be explicitly confirmed because it is a point on which so much turns.

(7) Another fine example of the habitual disorder in which Mrs. [[Helena Petrovna Blavatsky|H.P.B.]]'s mental furniture is kept. She talks of "[[Bardo]]" and does not even say to her readers what it means!

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-14_6211.jpg http://www.theosophy.wiki/mywiki/images/ML/68-14_6211_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Djnana Prasthana Shaster''' probably refers to the Jñāna-prasthāna-śāstra, composed by Katyayaniputra. The Jnanaprasthana ("establishment of knowledge") is one of the seven Sarvāstivāda Abhidharma Buddhist scriptures.

{{Col-end}}

== Page 15 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
As in her writing room confusion is ten times confounded, so in her mind are crowded ideas piled in such a chaos that when she wants to express them the tail peeps out before the head. "Bardo" has nothing to do with the duration of time in the case you are referring to. "Bardo" is the period between death and rebirth — and may last from a few years to a [[kalpa]]. It is divided into three sub-periods (1) when the Ego delivered of its mortal coil enters into [[Kāmaloka|Kama-Loka]] (*) (the abode of [[Elementary|Elementaries]]); (2) when it enters into its [[Life after Death#Period of gestation|"Gestation State"]]; (3) when it is reborn in the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]] of Deva-Chan. Sub-period (1) may last from a few minutes to a number of years — the phrase "a few years" becoming puzzling and utterly worthless without a more complete explanation; Sub-period (2) is "very long"; as you say, longer sometimes than you may even imagine, yet proportionate to the Ego's spiritual stamina; Sub-period (3) lasts in proportion to the good [[Karma|KARMA]], after which the [[monad]] is again [[reincarnation|reincarnated]]. The Agama Sutra saying: — "in all these Rupa-Lokas, the Devas (Spirits) are equally subjected to birth, decay, old age, and death," means only that an Ego is borne thither then begins fading out and finally "dies," i.e., falls into that unconscious condition which precedes rebirth; and ends the Sloka with these words — "As the devas emerge from these heavens, they enter the lower world again:" i.e, they leave a world of bliss to be reborn in a [[Globe#Worlds of Causes and of Effects|world of causes]].
 
(*) Tibetan: Yuh-Kai.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-15_6212.jpg http://www.theosophy.wiki/mywiki/images/ML/68-15_6212_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''footnote''' seems to have been added later in a different color. Some students speculate it may have been added by the disciple that precipitated the letter. The word '''Yuh-Kai''' was taken from Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese'' (p.83, footnote), and is not Tibetan but Chinese (欲界 yùjiè, "desire realm").

{{Col-end}}

== Page 16 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(8) In that case, and assuming that [[Devachan|Deva-Chan]] is not solely the heritage of adepts and persons almost as elevated, there is a condition of existence tantamount to [[Heaven]] actually going on, from which the life of Earth may be watched by an immense number of those who have gone before! (9) And for how long? Does this state of spiritual beatitude endure for years? for decades? for centuries?

(8) Most emphatically "the Deva-Chan is not solely the heritage of adepts," and most decidedly there is a "heaven" — if you must use this astro-geographical Christian term — for "an immense number of those who have gone before." But "the life of Earth" can be watched by none of these, for reasons of the Law of Bliss plus [[Māyā|Maya]], already given.

(9) For years, decades, centuries and milleniums, oftentimes — multiplied by something more. It all depends upon the duration of [[Karma]]. Fill with oil Den's little cup, and a city Reservoir of water, and lighting both see which burns the longer. The [[Ego]] is the wick and Karma the oil: the difference in the quantity of the latter (in the cup and the reservoir) suggesting to you the great difference in the duration of various Karmas. Every effect must be proportionate to the cause. And, as man's terms of incarnate existence bear but a small proportion to his periods of
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-16_6213.jpg http://www.theosophy.wiki/mywiki/images/ML/68-16_6213_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Den's little cup" probably refers to the Sinnett's young son Dennis.

{{Col-end}}

== Page 17 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
inter-natal existence in the [[Manvantara|manvantaric]] cycle, so the good thoughts, words, and deeds of any one of these "lives" on a [[globe]] are causative of effects, the working out of which requires far more time than the evolution of the causes occupied. Therefore, when you read in the Jāts and other fabulous stories of the [[Buddhism|Buddhist]] Scriptures that this or the other good action was rewarded by [[Kalpa]]s of several figures of bliss, do not smile at the absurd exaggeration, but bear in mind what I have said. From a small seed, you know, sprung a tree whose life endures now for 22 centuries; I mean the Anuradha-pura Bo tree. Nor must you laugh, if ever you come across Pindha-Dhana or any other Buddhist Sutra and read: "Between the Kama-Loka and the Rupa-Loka there is a locality, the dwelling of '[[Mara]]' (Death). This Mara filled with passion and lust, destroys all virtuous principles, as a stone grinds corn. (*) His palace is 7000 yojanas square, and is surrounded by a seven-fold wall," for you will feel now more prepared to understand the allegory. Also, when Beal, or Burnouf, or [[Thomas William Rhys Davids|Rhys Davids]] in the innocence of their [[Christianity|Christian]] and materialistic souls indulge in such translations as they generally do, we do not bear them malice for their commentaries, since they cannot know any better. But what can the following mean: — "The names of the Heavens (a mistranslation; [[loka]]s are not heavens but localities or abodes) of Desire, Kama- —
 
(*) This Mara, as you may well think, is the allegorical image of the sphere called the [[Moon#The "Planet of death"|"Planet of Death"]] — the whirlpool whither disappear the lives doomed to destruction. It is between Kama and Rupa-Lokas that the struggle takes place.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-17_6214.jpg http://www.theosophy.wiki/mywiki/images/ML/68-17_6214_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Jats''' are the accounts of the Buddha's previous lives in the Jataka Tales.
* The '''Anuradha-pura Bo tree''' is a Bodhi Tree (or "Bo tree", in Sinhalese) still existing in Anuradhapura, a major city in Sri Lanka, which is said to date back to the year 245 BC.
* A '''Yojana''' is a Vedic measure of distance that was used in ancient India. It is equivalent to about 1.6 km (1 mi) as per modern measures of distance, although the exact value is disputed among scholars (between 2 and 5 km (1 and 3 mi)).

{{Col-end}}

== Page 18 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Loka so called, because the beings who occupy them are subject to desires of eating, drinking, sleeping and love. They are otherwise called the abodes of the five (?) orders of sentient creatures — Devas, men, asuras, beasts, demons" (Lau-tan Sutra, trans. by S. Beal). They mean simply that, had the reverend translator been acquainted with the true doctrine a little better — he would have (1) divided the [[Deva]]s into two classes — and called them the "Rupa-devas" and the "Arupa-devas" (the "form" — or objective, and the "formless" or subjective Dhyan Chohans; and (2) — would have done the same for his class of "men," since there are shells, and "Mara-rupas" — i.e. bodies doomed to annihilation. All these are:

(1) "''Rupa-devas''" — [[Dhyāni-Chohan|Dhyan Chohans]] (*) having forms } Ex-men.

(2) "''Arupa-devas''" [Dhyan Chohans] having no forms } Ex-men.

(3) "''[[Vampire#Pisachas|Pisachas]]''" — (two-principled) ghosts.

(4) "''Mara-rupa''" — Doomed to death (3 principled).

(5) ''Asuras'' — [[Elementals]] — having human form } Future men.

(6) ''Beasts'' — [Elementals] 2nd class — animal Elementals } Future men.

(7) ''Rakshasas'' (Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. Dead or alive they have, so to say cheated nature; but it is only temporary — until our planet goes into obscuration, after which they have nolens volens to be annihilated.

It is these seven groups that form the principal divisions of the Dwellers of the subjective world around us. It is in stock No. 1, that are the intelligent Rulers of this world of Matter, and who, with all this intelligence are but the blindly obedient instruments of the
 
(*) The Planetary Spirits of our Earth are not of the highest, as you may well imagine — since, as Subba Row says in his criticism upon Oxley's work that no Eastern Adept would like to be compared with an angel or Deva. See May [[The Theosophist (periodical)|''The Theosophist'']].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-18_6215.jpg http://www.theosophy.wiki/mywiki/images/ML/68-18_6215_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* In the book [[Man: Fragments of Forgotten History (book)|''Man: Fragments of Forgotten History'']] the same table of "dwellers" is printed and some concepts are added. About the Pisachas it is said that they are "shells left in Kama Loka after the passage of the ego into Devachan". About the mara-rupas it is added: "Shells of persons with abnormally material attractions, whose spiritual and psychic life, being a complete blank, cannot carry them on to Devachan". As for the "Beasts" the book says: "Elementals of the lower order connected with the different elements and animals".
* '''Lau-tan Sutra'''. The reference is taken from Rev. Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese''.
{{Col-end}}

== Page 19 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Logos|ONE]]; the active agents of a Passive Principle.

And thus are misinterpreted and mistranslated nearly all our Sutras; yet even under that confused jumble of doctrines and words, for one who knows even superficially the true doctrine, there is firm ground to stand upon. Thus, for instance in enumerating the seven lokas of the "Kama-Loka" the Avatamsaka Sutra, gives as the seventh, the "Territory of Doubt." I will ask you to remember the name as we will have to speak of it hereafter. Every such "world" within the [[Globe#Worlds of Causes and of Effects|Sphere of Effects]] has a Tathagata, or "Dhyan Chohan" — to protect and watch over, not to interfere with it. Of course, of all men, [[Spiritualism|spiritualists]] will be the first to reject and throw off our doctrines to "the limbo of exploded superstitions." Were we to assure them that every one of their "[[Summerland]]s" had seven boarding houses in it, with the same number of "[[Spirit Guide]]s" to "boss" in them, and call these "[[angel]]s," Saint Peters, Johns, and [[William Eglinton#Ernest|St. Ernests]], they would welcome us with open arms. But whoever heard of Tathagats and Dhyan Chohans, Asuras and Elementals? Preposterous! Still, we are happily allowed — by our friends ([[William Eglinton|Mr. Eglinton]], at least) — to be possessed "of a certain knowledge of [[Occultism|Occult Sciences]]" (Vide "Light"). And thus, even this mite of "Knowledge" is at your service, and is now helping me to answer your following question:

"Is there any intermediate condition between the spiritual beatitude of Deva-Chan, and the forlorn shadow life of the only half conscious elementary reliquiae of human beings who have lost their [[Buddhi|sixth principle]]. Because if so that might give a locus standi in imagination to the Ernests and Joeys of the spiritual [[Mediumship|mediums]] — the better sort of [[Mediumship#Spirit guides|controlling "spirits"]]. If so surely that must be a very populous world? from which any amount of "spiritual" communications might come."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-19_6216.jpg http://www.theosophy.wiki/mywiki/images/ML/68-19_6216_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''"Territory of Doubt."''' This idea does not seem to be in the Avatamsaka Sutra but is present in the ''Sukhāvatī-vyūha-sūtra'' (§133-142). See [http://prajnaquest.fr/blog/the-territory-of-doubt/ The Territory of Doubt] by David Reigle
*'''Locus standi''' is Latin for "right to stand or be heard."
{{Col-end}}

== Page 20 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Alas, no; my friend; not that I know of. From "[[Devachan|Sukhavati]]" down to the "Territory of Doubt" there is a variety of Spiritual States; but I am not aware of any such "intermediate condition." I have told you of the Sakwalas (though I cannot be enumerating them since it would be useless); and even of [[Avitchi]] — the "[[Hell]]" from which there is no return (*), and I have no more to tell about. "The forlorn shadow" has to do the best it can. As soon as it has stepped outside the [[Kāmaloka|Kama-Loka]], and crossed the "Golden Bridge" leading to the "Seven Golden Mountains" the [[Ego]] can confabulate no more, with easy-going mediums. No "Ernest" or "Joey" has ever returned from the [[Devachan#Rupa and Arupa Lokas|Rupa Loka]] — let alone the Arupa-Loka — to hold sweet intercourse with mortals.

Of course there is a "better sort" of reliquiae; and the "[[shell]]s" or the "earth-walkers" as they are here called, are not necessarily all bad. But even those that are good, are made bad for the time being by mediums. The "shells" may well not care, since they have nothing to lose, anyhow. But there is another kind of "Spirits," we have lost sight of: the [[Suicide|suicides]] and those killed by accident. Both kinds can communicate, and both have to pay dearly for such visits. And now I have again to explain what I mean. Well, this class is the one that the French [[Spiritism|Spiritists]] call — "les Esprits Souffrants." They are an exception to the rule, as they have to remain within the earth's attraction,and in its
 
(*) In Abidharma Shastra (Metaphysics) we read: — "Buddha taught that on the outskirts of all the Sakwalas, there is a black interval, without Sun or moonlight for him who falls into it. There is no re-birth from it. It is the cold Hell, the great Naraka." This is Avitchi.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-20_6217.jpg http://www.theosophy.wiki/mywiki/images/ML/68-20_6217_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Les Esprits Souffrants''' means "the suffering spirits" in French.

{{Col-end}}

== Page 21 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
atmosphere — the Kama-Loka -- till the very last moment of what would have been the natural duration of their lives. In other words, that particular wave of life-evolution must run on to its shore. But it is a sin and cruelty to revive their memory and intensify their suffering by giving them a chance of living an artificial life; a chance to overload their [[Karma]], by tempting them into opened doors, viz., [[Mediumship|mediums]] and sensitives, for they will have to pay roundly for every such pleasure. I will explain. The suicides, who, foolishly hoping to escape life, found themselves still alive, — have suffering enough in store for them from that very life. Their punishment is in the intensity of the latter. Having lost by the rash act their [[Ātman|seventh]] and [[Buddhi|sixth]] principles, though not for ever, as they can regain both — instead of accepting their punishment, and taking their chances of redemption, they are often made to regret life and tempted to regain a hold upon it by sinful means. In the Kama-Loka, the land of intense desires, they can gratify their earthly yearnings but through a living proxy; and by so doing, at the expiration of the natural term, they generally lose their [[monad]] for ever. As to the victims of accident — these fare still worse. Unless they were so good and pure, as to be drawn immediately within the Akasic Samadhi, i.e. to fall into a state of quiet slumber, a sleep full of rosy dreams, during which, they have no recollection of the accident, but move and live among their familiar friends and scenes, until their natural

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-21_6218.jpg http://www.theosophy.wiki/mywiki/images/ML/68-21_6218_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 22 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
life-term is finished, when they find themselves born in the Deva-Chan — a gloomy fate is theirs. Unhappy shades, if sinful and sensual they wander about — (not [[shell]]s, for their connection with their two higher principles is not quite broken) — until their death-hour comes. Cut off in the full flush of earthly passions which bind them to familiar scenes, they are enticed by the opportunities which mediums afford, to gratify them vicariously. They are the Pisachas, the Incubi, and Succubi of mediaeval times; the demons of thirst, gluttony, lust and avarice, — [[Elementary|elementaries]] of intensified craft, wickedness and cruelty; provoking their victims to horrid crimes, and revelling in their commission! They not only ruin their victims, but these [[Vampire#Psychic vampire|psychic vampires]], borne along by the torrent of their hellish impulses, at last, at the fixed close of their natural period of life — they are carried out of the earth's aura into regions where for ages they endure exquisite suffering and end with entire destruction.

But if the victim of accident or violence, be neither very good, nor very bad — an average person — then this may happen to him. A medium who attracts him, will create for him the most undesirable of things: a new combination of [[Skandha]]s and a new and evil Karma. But let me give you a clearer idea of what I mean by Karma in this case.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-22_6219.jpg http://www.theosophy.wiki/mywiki/images/ML/68-22_6219_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 23 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
In connection with this, let me tell you before, that since you seem so interested with the subject, you can do nothing better than to study the two doctrines — of [[Karma]] and [[Nirvāṇa|Nirvana]] — as profoundly as you can. Unless you are thoroughly well acquainted with the two tenets — the double key to the metaphysics of Abidharma — you will always find yourself at sea in trying to comprehend the rest. We have several sorts of Karma and Nirvana in their various applications — to the Universe, the world, [[Deva]]s, [[Buddha]]s, [[Bodhisattva|Bodhisatwas]], men and animals — the second including its [[Kingdoms of Life|seven kingdoms]]. Karma and Nirvana are but two of the seven great MYSTERIES of [[Buddhism|Buddhist]] metaphysics; and but four of the seven are known to the best orientalists, and that very imperfectly.

If you ask a learned Buddhist priest what is Karma? — he will tell you that Karma is what a [[Christianity|Christian]] might call Providence (in a certain sense only) and a [[Islam|Mahomedan]] — Kismet, fate or destiny (again in one sense). That it is that cardinal tenet which teaches that, as soon as any conscious or sentient being, whether man, deva, or animal dies, a new being is produced and he or it reappears in another birth, on the same or another planet, under conditions of his or its own antecedent making. Or, in other words

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-23_6220.jpg http://www.theosophy.wiki/mywiki/images/ML/68-23_6220_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Abhidharma''' (Sanskrit) or Abhidhamma (Pāli) are ancient Buddhist texts which contain doctrinal material appearing in the Buddhist Sutras.

{{Col-end}}

== Page 24 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that Karma is the guiding power, and Trishna (in Pali Tanha) the thirst or desire to sentiently live — the proximate force or energy, the resultant of human (or animal) action, which, out of the old [[Skandha]]s (*) produce the new group that form the new being and control the nature of the birth itself. Or to make it still clearer, the new being, is rewarded and punished for the meritorious acts and misdeeds of the old one; Karma representing an Entry Book, in which all the acts of man, good, bad, or indifferent, are carefully recorded to his debit and credit — by himself, so to say, or rather by these very actions of his. There, where Christian poetical fiction created, and sees a "[[Lipika|Recording]]" Guardian Angel, stern and realistic Buddhist logic, perceiving the necessity that every cause should have its effect — shows its real presence. The opponents of Buddhism have laid great stress upon the alleged injustice that the doer should escape and an innocent victim be made to suffer, — since the doer and the sufferer are different beings. The fact is, that while in one sense they may be so considered, yet in another they are identical. The "old being" is the sole parent — father and mother at once — of the "new being." It is the former who is the creator and fashioner, of the latter, in reality; and far more so in plain truth, than any father in flesh. And once that you have well mastered the meaning of Skandhas you will see what I mean.
 
(*) I remark that in the second as well as in the first edition of your [[The Occult World (book)|Occult World]] the same misprint appears, and that the word Skandha is spelt Shandba — on page 130. As it now stands I am made to express myself in a very original way for a supposed [[Adept]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-24_6221.jpg http://www.theosophy.wiki/mywiki/images/ML/68-24_6221_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 25 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
It is the group of Skandhas, that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Sankhara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the "heresy or delusion of individuality" and of Attavada "the doctrine of Self," both of which (in the case of the [[Manas|fifth principle]] the soul) lead to the [[Māyā|maya]] of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession.
 
Now, returning to the question of identity between the old and the new "Ego" I may remind you once more, that even your Science has accepted the old, very old fact distinctly taught by our Lord (*), viz. — that a man of any given age, while sentiently the same, is yet physically not the same as he was a few years earlier (we say seven years and are prepared to maintain and prove it): buddhistically
 
(*) See the Abhidharma Kosha Vyakhya, the Sutta Pitaka, any Northern Buddhist book, all of which show [[Gautama Buddha]] saying that none of these Skandhas is the [[soul]]; since the body is constantly changing, and that neither man, animal, nor plant is ever the same for two consecutive days or even minutes. "Mendicants! remember that there is within man no abiding principle whatever, and that only the learned disciple who acquires [[wisdom]], in saying 'I am' — knows what he is saying."

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-25_6222.jpg http://www.theosophy.wiki/mywiki/images/ML/68-25_6222_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Sakkāya-diṭṭhi''' ([[Pāli]]) is the wrong idea that we are the personality formed by the skandhas. '''Attavāda''' (Pāli) refers to the illusion of the existence one's self as a substantial and permanent entity.

{{Col-end}}

== Page 26 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
speaking, his Skandhas have changed. At the same time they are ever and ceaselessly at work in preparing the abstract mould, the "[[privation]]" of the future new being. Well then, if it is just that a man of 40 should enjoy or suffer for the actions of the man of 20, so it is equally just that the being of the [[Reincarnation|new birth]], who is essentially identical with the previous being — since he is its outcome and creation — should feel the consequences of that begetting Self or [[Principle#Individuality and personality|personality]]. Your Western law which punishes the innocent son of a guilty father by depriving him of his parent, rights and property; your civilized Society which brands with infamy the guileless daughter of an immoral, criminal mother; your [[Christianity|Christian]] Church and Scriptures which teach that the "Lord [[God]] visits the sins of the fathers upon the children unto the third and fourth generation" are not all these far more unjust and cruel than anything done by [[Karma]]? Instead of punishing the innocent together with the culprit, the Karma avenges and rewards the former, which neither of your three western potentates above mentioned ever thought of doing. But perhaps, to our physiological remark the objectors may reply that it is only the [[Sthūla-śarīra|body]] that changes, there is only a molecular transformation, which has nothing to do with the mental evolution; and that the Skandhas represent not only a material but also a set of mental and moral qualities. But is there, I ask, either a sensation, an abstract idea, a tendency of mind, or a mental power, that

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/68-26_6223.jpg http://www.theosophy.wiki/mywiki/images/ML/68-26_6223_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 27 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
one could call an absolutely non-molecular phenomenon? Can even a sensation or the most abstractive thoughts which is something, come out of nothing, or be nothing?

Now, the causes producing the "new being" and determining the nature of Karma are, as already said — Trishna (or "Tanha") — thirst, desire for sentient existence and Upadana — which is the realization or consummation of Trishna or that desire. And both of these the [[Mediumship|medium]] helps to awaken and to develop ''ne plus ultra'' in an [[Elementary]], be he a [[suicide]] or a victim. (*) The rule is, that a person who dies a natural death, will remain from "a few hours to several short years," within the earth's attraction, i.e., in the [[Kāmaloka|Kama-Loka]]. But exceptions are, in the case of suicides and those who die a violent death in general. Hence, one of such [[Ego]]s, for instance, who was destined to live — say 80 or 90 years, but who either killed himself or was killed by some accident, let us suppose at the age of 20 — would have to pass in the Kama Loka not "a few years," but in his case 60 or 70 years, as an Elementary, or rather an "earth-walker"; since he is not, unfortunately for him, even a "shell." Happy, thrice happy, in comparison, are those disembodied entities,who
 
(*) Alone the [[Kāmaloka#Shells|Shells]] and the [[Elemental]]s are left unhurt, though the morality of the sensitives can by no means be improved by the intercourse.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-27_6224.jpg http://www.theosophy.wiki/mywiki/images/ML/68-27_6224_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Upādāna''' is the [[Sanskrit]] and [[Pāli]] word for "clinging," "attachment" or "grasping".
* '''Ne plus ultra''' is a French expression meaning the acme or highest point.

{{Col-end}}

== Page 28 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
sleep their long slumber and live in dream in the bosom of Space! And woe to those whose Trishna will attract them to mediums, and woe to the latter, who tempt them with such an easy Upadana. For in grasping them, and satisfying their thirst for life, the medium helps to develop in them — is in fact the cause of — a new set of [[Skandha]]s, a new body, with far worse tendencies and passions than was the one they lost. All the future of this new body will be determined thus, not only by the [[Karma]] of demerit of the previous set or group but also by that of the new set of the future being. Were the mediums and [[Spiritualism|Spiritualists]] but to know, as I said, that with every new "[[Mediumship#Spirit guides|angel guide]]" they welcome with rapture, they entice the latter into an Upadana which will be productive of a series of untold evils for the new Ego that will be born under its nefarious shadow, and that with every seance — especially for materialization — they multiply the causes for misery, causes that will make the unfortunate Ego fail in his spiritual birth, or be reborn into a worse existence than ever — they would, perhaps, be less lavishing their hospitality.

And now, you may understand why we oppose so strongly Spiritualism and mediumship. And, you will also see, why, to satisfy [[Allan Octavian Hume|Mr. Hume]], — at least in one direction, — I got myself into a scrape

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-28_6225.jpg http://www.theosophy.wiki/mywiki/images/ML/68-28_6225_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 29 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
with the [[Chohan]], and mirabile dictu! — with both the sahibs, "the young men by the name of" — [[Ross Scott|Scott]] and [[A. Banon|Banon]]. To amuse you I will ask [[Helena Petrovna Blavatsky|H.P.B.]] to send you with this a page of the [[A. Banon|"Banon papyrus"]], an article of his that he winds up with a severe literary thrashing of my humble self. Shadows of the Asuras, in what a passion she flew upon reading this rather disrespectful criticism! I am sorry she does not print it, upon considerations of "family honour" as the "[[Djual Khool|Disinherited]]" expressed it. As to the Chohan, the matter is more serious; and, he was far from satisfied that I should have allowed [[William Eglinton|Eglinton]] to believe it was myself. He had permitted this proof of the power in living man to be given to the Spiritualists through a medium of theirs, but had left the programme and its details to ourselves; hence his displeasure at some trifling consequences. I tell you, my dear friend, that I am far less free to do as I like than you are in the matter of [[The Pioneer (periodical)|the Pioneer]]. None of us but the highest [[Khobilgan|Chutuktus]] are their full masters. But I digress.

And now that you have been told much and had explained a good deal, you may as well read this letter to our irrepressible friend — [[Alice Gordon|Mrs. Gordon]]. The reasons given may throw some cold water on her Spiritualistic zeal, though I have my reasons to doubt it. Anyhow it may show her that it is not against true Spiritualism that we set ourselves, but only against indiscriminate mediumship and — physical manifestations, —

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-29_6226.jpg http://www.theosophy.wiki/mywiki/images/ML/68-29_6226_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Mirabile dictu''' is from the Latin, meaning "wonderful to say" or "miraculously".

* '''Sahib''' means "friend" in Arabic and was commonly used in the Indian Sub-continent as a courteous term in the way that "Mr." and "Mrs." are used in the English language.
{{Col-end}}
== Page 30 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
materializations and trance-possessions especially. Could the Spiritualists be only made to understand the difference between [[Principle#Individuality and personality|individuality and personality]], between individual and personal immortality and some other truths, they would be more easily persuaded that [[Occultism|Occultists]] may be fully convinced of the [[monad]]'s immortality, and yet deny that of the [[soul]] — the vehicle of the personal [[Ego]]; that they can firmly believe in, and themselves practice spiritual communications and intercourse with the disembodied Egos of the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]], and yet laugh at the insane idea of "shaking hands" with a "Spirit"!; that finally, that as the matter stands, it is the Occultists and the [[Theosophy|Theosophists]] who are true Spiritualists, while the modern sect of that name is composed simply of materialistic [[phenomena]]lists.

And once that we are discussing "individuality" and "personality," it is curious that H.P.B. when subjecting poor Mr. Hume's brain to torture with her muddled explanations, never thought — until receiving the explanation from himself, of the difference that exists between individuality and personality — that it was the very same doctrine she had been taught: that of Paccika-Yana, and of Amita-Yana. The two terms as above given by him are the

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-30_6227.jpg http://www.theosophy.wiki/mywiki/images/ML/68-30_6227_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 31 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
correct and literal translation of the [[Pāli|Pali]], [[Saṃskṛta|Sanskrit]], and even of the Chino-Tibetan technical names for the many personal entities blended in one Individuality — the long string of lives emanating from the same Immortal [[Monad|MONAD]]. You will have to remember them: —

(I) The Paccika Yana — (in Sanskrit "Pratyeka") means literally — the "personal vehicle" or personal Ego, a combination of the five lower principles. While —

(2) The Amita-Yana — (in Sanskrit "Amrita") is translated: "The immortal vehicle," or the Individuality, the [[Spiritual Soul]], or the Immortal monad — a combination of the [[Manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]]. (*)
 
(*) To avoid a fresh surprise and confusion at the news of the fifth keeping company with the sixth and seventh, please turn to page 3, et sec. [answer to question 5]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31_6228.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31_6228_thm.jpg]
 
 
[http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Paccika and Amita'''. The correct modern Pāli spelling of the first term is ''pacceka'', which means "separate; by oneself." The spelling for the second term is ''amata'', meaning "deathless." ''Yana'', means "carriage; vehicle."

{{Col-end}}

== Page 32 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
"It appears to me that one of our great difficulties in trying to understand the progress of affairs turns on our ignorance so far of the divisions of the seven principles. Each has in turn its seven elements we are told: can we be told something more concerning the seven-fold constitution of the fourth and fifth principles especially. It is evidently in the divisibility of these that the secret of the future and of many psychic phenomena here during life, resides."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 33 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

Quite right. But I must be permitted to doubt whether with the desired explanations the difficulty will be removed, and you will become able to penetrate "the secret of psychic [[phenomena]]." You, my good friend, whom I had once or twice the pleasure of hearing playing on your piano in the quiet intervals between dress-coating and a beef-and-claret dinner — tell me, could you favour me as readily, as with one of your easy waltzes — with one of Beethoven's Grand Sonatas? Pray, pray have patience! Yet, I would not refuse you by any means. You will find the fourth and the fifth principles, divided into roots and Branches on a fly-sheet herein enclosed, if I find time. (*) And now, how long do you propose to abstain from interrogation marks?

Faithfully,

[[Koot Hoomi|K. H.]]
 
(*) I did not find time. Will send it a day or two later.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-32_6231.jpg http://www.theosophy.wiki/mywiki/images/ML/68-32_6231_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 34 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
P.S. — I hope I have now removed all cause for reproaches — my delay in answering your queries notwithstanding, — and that my character is re-established. Yourself and Mr. Hume have received now more information about the A.E. Philosophy than was ever given out to non-[[Initiation|initiates]] within my knowledge. Your sagacity, my kind friend, will have suggested long ago, that it is not so much because of your combined personal virtues — though Mr. Hume I must confess, has run up a large claim since his conversion — or my personal preferences for either of you, as for other and very apparent reasons. Of all our semi-chelas you two are the most likely to utilise for the general good the facts given you. You must regard them received in trust for the benefit of the whole Society; to be turned over, and employed and re-employed in many ways and in all ways that are good. If you (Mr. Sinnett) would give pleasure to your trans-Himalayan friend, do not suffer any month to pass without writing a Fragment, long or short for the magazine, and then, issuing it as a pamphlet — since you so call it. You may sign them as "A Lay-Chela of K.H.," or in any way you choose. I dare not ask the same favour of Mr. Hume, who has already

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-33_6232.jpg http://www.theosophy.wiki/mywiki/images/ML/68-33_6232_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''A.E. Philosophy''' probably stands for "Arhat-Esoteric Philosophy".
* '''Fragment''' refers to the series [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']]. APS took over authorship (anonymously) from [[A. O. Hume]] with the fourth article in the series.
{{Col-end}}

== Page 35 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
done more than his share in another direction.

I will not answer your query about your [[The Pioneer (periodical)|Pioneer]] connection just now: something may be said on both sides. But at least take no rash decision. We are at the end of the cycle, and you are connected with the [[Theosophical Society|T.S.]]

Under favour of my [[Karma]] — I mean to answer to-morrow Mr. Hume's long and kind personal letter. The abundance of MSS. from me of late shows that I have found a little leisure, their blotched, patchy and mended appearance also proves that my leisure has come by snatches, with constant interruptions, and that my writing has been done in odd places here and there, with such materials as I could pick up. But for the RULE that forbids our using one minim of power until every ordinary means has been tried and failed, I might, of course, have given you a lovely "precipitation" as regards chirography and composition. I console myself for the miserable appearance of my letters with the thought that perhaps, you may not value them the less, for these marks of my personal
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-34_6233.jpg http://www.theosophy.wiki/mywiki/images/ML/68-34_6233_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 36 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
subjection to the way-side annoyances which you English so ingeniously reduce to a minimum with your appliances of sorts. As [[Patience Sinnett|your lady]] once kindly remarked, they take away most effectually the flavour of miracle, and make us as human beings, more thinkable entities, — a wise reflection for which I thank her.

[[Helena Petrovna Blavatsky|H.P.B.]] is in despair: the [[Chohan]] refused permission to [[Morya|M.]] to let her come this year further than the Black Rock, and M. very coolly made her unpack her trunks. Try to console her, if you can. Besides, she is really wanted more at Bombay than Penlor. [[Henry Steel Olcott|Olcott]] is on his way to Lanka and [[Damodar K. Mavalankar|Damodar]] packed up to Poona for a month, his foolish austerities and hard work having broken down his physical constitution. I will have to look after him, and perhaps, to take him away, if it comes to the worst.

Just now I am able to give you a bit of information, which bears upon the so often discussed question of our allowing [[phenomena]]. The Egyptian operations of your blessed countrymen involve such local consequences to the body of [[Occultism|Occultists]] still remaining there and to what they are guarding, that two of our [[adept]]s are already there, having joined

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-35_6234.jpg http://www.theosophy.wiki/mywiki/images/ML/68-35_6234_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The Egyptian operations.''' About a month before the receipt of this letter, the Anglo-Egyptian War started, which led to the British conquest of Egypt.

{{Col-end}}

== Page 37 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
some Druze brethren and three more on their way. I was offered the agreeable privilege of becoming an eye-witness to the human butchery, but — declined with thanks. For such great emergencies is our Force stored up, and hence — we dare not waste it on fashionable [[tamasha]].

In about a week — new religious ceremonies, new glittering bubbles to amuse the babes with, and once more I will be busy night and day, morning, noon, and evening. At times I feel a passing regret that the Chohans should not evolute the happy idea of allowing us also a "sumptuary allowance" in the shape of a little spare time. Oh, for the final Rest! for that [[Nirvāṇa|Nirvana]] where — "to be one with Life, yet — to live not." Alas, alas! having personally realized that: —

". . . the Soul of Things is sweet,

The Heart of Being is celestial Rest,"

one does long for — eternal REST!

Yours,

K. H.
 

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-36_6235.jpg http://www.theosophy.wiki/mywiki/images/ML/68-36_6235_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==

This letter contains questions by Sinnett and answers by the Mahatma K.H. It is called the “Devachan Letter” as it is principally concerned with that state into which the human enters between incarnations.
The letter begins with a reference to a letter in “the last Theosophist.” This was the June 1882 issue. pp. 225-6. It was signed “A Caledonian Theosophist.” This was probably a man by the name of Davidson, or Davison, a scientific ornithologist who at one time worked for Hume in connection with his bird hobby, serving in the capacity of a private secretary. The letter was headed “Seeming Discrepancies.” The writer was concerned with what he considered some differences between statements in one of the articles in the series “Fragments of Occult Truth,” written at that time, by Hume and later by Sinnett, and certain passages in Isis Unveiled, H.P.B.’s first book. The so-called discrepancies had to do with spiritualistic phenomena. He also questioned the meaning of the word “Devachan.”

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter in this way:
<blockquote>
[[Alfred Percy Sinnett|APS's]] questions are on sheets of his usual note paper. The answers, in the KH script, are mostly on separate sheets of fairly heavy bond paper, 8 1/2" X 10" <nowiki>[</nowiki>21.6 X 25.4 cm<nowiki>]</nowiki>, in dull black ink on both sides of the paper. In quite a number of instances, APS's questions have been cut out and pasted onto the answer sheet. Reference numbers are in square brackets. The last several sheets are of a different type of paper, and the script is in finer lettering. Some of the footnotes are in red ink. The reference on p. 110 (middle) indicates that the letter was sent through HPB.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 1198.</ref>
</blockquote>
== Publication history ==

== Commentary about this letter ==

Many of the quotations of Buddhist scriptures given in this letter come from an 1871 book by Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese''. In a number of occasions the quotes were edited by [[Koot Hoomi|Master K.H.]] to add a more esoteric meaning. For an analysis of this see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/ Some Mahatma Letters Sources] by David Reigle.

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]

[[it:Lettera dei Mahatma n° 16]]

Mahatma Letter No. 68

2023-11-19T21:14:11Z

Anton Diachenko: /* Page 13 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate = unknown
| receiveddate = after July 15, 1882 – see [[Mahatma Letter No. 68#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 68''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 16''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 68#Context and background|context and background]].
 
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 69|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 61|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''

{{Col-end}}
== Cover sheet==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The remarks appended to a letter in the last [[The Theosophist (periodical)|Theosophist]], page 226, Col. 1, strike me as very important and as qualifying — I do not say contradicting — a good deal of what we have hitherto been told in re [[Spiritualism]].

We had heard already of a spiritual condition of life in which the redeveloped [[Ego]] enjoyed a conscious existence for a time before [[reincarnation]] in another world; but that branch of the subject has hitherto been slurred over. Now some explicit statements are made about it; and these

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-1_6198.jpg http://www.theosophy.wiki/mywiki/images/ML/68-1_6198_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The last Theosophist''' was the June 1882 issue.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
suggest further enquiries.

In the [[Devachan|Deva Chan]] (I have lent my [[The Theosophist (periodical)|Theosophist]] to a friend; and have not got it at hand to refer to but that if I remember rightly is the name given to the state of spiritual beatitude described) the new [[Ego]] retains complete recollection of his life on earth apparently. Is that so or is there any misunderstanding on that point on my part?
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-2_6199.jpg http://www.theosophy.wiki/mywiki/images/ML/68-2_6199_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Complete recollection of his life"''' In [[Mahatma_Letter_No._85a#Page_4|Letter #85a]] the Master corrects this sentence to read ". . . of his ''spiritual'' life . . ."

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The Deva-Chan, or land of "Sukhavati," is allegorically described by our [[Gautama Buddha|Lord Buddha]] himself. What he said may be found in the Shan-Mun-yi-Tung. Says Tathagata: —

"Many thousand myriads of systems of worlds beyond this (ours) there is a region of Bliss called Sukhavati . . . . This region is encircled within seven rows of railings, seven rows of vast curtains, seven rows of waving trees; this holy abode of Arahats is governed by the Tathagatas ([[Dhyāni-Chohan|Dhyan Chohans]]) and is possessed by the [[Bodhisattva|Bodhisatwas]]. It hath seven precious lakes, in the midst of which flow crystaline waters having 'seven and one' properties, or distinctive qualities (the 7 principles emanating from the ONE). This, O, Sariputra is the 'Deva Chan.' Its divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it. Those born in the blessed region are truly felicitous, there are no more griefs or sorrows in that cycle for them. . . . Myriads of Spirits ([[Lha]]) resort there for rest and then ''return to their own regions''. (*) Again, O, Sariputra, in that land of joy many who are born in it are Avaivartyas (†) . . .
etc., etc.
 
(*) Those who have not ended their earth rings.

(†) Literally — those who will never return — the seventh round men, etc.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-3_6200.jpg http://www.theosophy.wiki/mywiki/images/ML/68-3_6200_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Shan-Mun-yi-Tung''' or ''Daily Prayers of the Contemplative School of Priests'' is a Chinese text containing the ''Amitābha Sūtra'', from which comes the quote that follows. For more information about the Mahatma's rendering of this quote see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/# Some Mahatma Letters Sources] by David Reigle
* The phrase "encircled '''within''' seven rows" has been wrongly transcribed as "encircled '''with''' seven rows" in all printed editions.

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(2) Now except in the fact that the duration of existence in the [[Devachan|Deva Chan]] is limited, there is a very close resemblance between that condition and the [[Heaven]] of ordinary religion (omitting anthropomorphic ideas of [[God]]).

(2) Certainly the new [[Ego]] once that it is reborn, retains for a certain time — proportionate to its Earth-life, a "complete recollection of his life on earth." (*) (See your preceding query.) But it can never return on earth, from the Deva Chan, nor has the latter — even omitting all "anthropomorphic ideas of God" — any resemblance to the paradise or heaven of any religion, and it is [[Helena Petrovna Blavatsky|H.P.B.]]'s literary fancy that suggested to her the wonderful comparison.

(3) Now the question of importance — is who goes to Heaven — or Deva Chan? Is this condition only attained by the few who are very good, or by the many who are not very bad, — after the lapse in their case of a longer unconscious [[Devachan#Period of gestation|incubation or gestation]].
 
(*) See back - page 2 of your questions.

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-4_6201.jpg http://www.theosophy.wiki/mywiki/images/ML/68-4_6201_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(3) "Who goes to Deva Chan?" The [[Ego#Lower ego|personal Ego]] of course, but beatified, purified, holy. Every Ego — the combination of the sixth and seventh principles — which, after the period of unconscious [[Devachan#Period of gestation|gestation]] is reborn into the Deva-Chan, is of necessity as innocent and pure as a new-born babe. The fact of his being reborn at all, shows the preponderance of good over evil in his old personality. And while the [[Karma]] (of evil) steps aside for the time being to follow him in his future earth-[[reincarnation]], he brings along with him but the Karma of his good deeds, words, and thoughts into this Deva-Chan. "Bad" is a relative term for us — as you were told more than once before, — and the [[Karma|Law of Retribution]] is the only law that never errs. Hence all those who have not slipped down into the mire of unredeemable sin and bestiality — go to the Deva Chan. They will have to pay for their sins, voluntary and involuntary, later on. Meanwhile, they are rewarded; receive the effects of the causes produced by them.

Of course it is a state. One, so to say, of intense selfishness, during which an Ego reaps the reward of his unselfishness on earth. He is completely engrossed in the bliss of all his personal earthly affections, preferences and thoughts, and gathers in the fruit of his meritorious actions.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-5_6202.jpg http://www.theosophy.wiki/mywiki/images/ML/68-5_6202_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''Personal Ego''' is given as "a combination of the five lower principles" on page 31 of this letter.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

No pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness: for, it is a state of perpetual "[[Māyā|Maya]]" . . . Since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the Deva-Chan — only a hundred fold intensified. So much so, indeed, that the happy [[Ego]] is unable to see through the veil, the evils, sorrows and woes to which those it loved on earth may be subjected to. It lives in that sweet dream with its loved ones — whether gone before, or yet remaining on earth; it has them near itself, as happy, as blissful and as innocent as the disembodied dreamer himself; and yet, apart from rare visions, the denizens of our gross planet feel it not. It is in this, during such a condition of complete Maya that the [[Soul]]s or astral Egos of pure, loving sensitives, labouring under the same illusion, think their loved ones come down to them on earth, while it is their own Spirits that are raised towards those in the Deva-Chan. Many of the subjective spiritual communications — most of them when the sensitives are pure minded — are real; but it is most difficult for the [[initiation|uninitiated]] [[Mediumship|medium]] to fix in his mind the true and correct pictures of what he sees and hears. Some of the [[phenomena]] called psychography (though more rarely) are also real. The spirit of the sensitive getting
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-6_6203.jpg http://www.theosophy.wiki/mywiki/images/ML/68-6_6203_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Psychography''' refers to automatic writing (rather than its modern definition as the study of personality, values, attitudes, interests, and lifestyles).

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

odylised, so to say, by the [[aura]] of the Spirit in the Deva-Chan, becomes for a few minutes that departed personality, and writes in the hand writing of the latter, in his language and in his thoughts, as they were during his life time. The two spirits become blended in one; and, the preponderance of one over the other during such phenomena determines the preponderance of personality in the characteristics exhibited in such writings, and "trance speaking." What you call "rapport" is in plain fact an identity of molecular vibration between the [[astral]] part of the incarnate medium and the astral part of the disincarnate personality. I have just noticed an article on smell by some English Professor (which I will cause to be reviewed in the [[The Theosophist (periodical)|Theosophist]] and say a few words), and find in it something that applies to our case. As, in music, two different sounds may be in accord and separately distinguishable, and this harmony or discord depends upon the synchronous vibrations and complementary periods; so there is rapport between medium and "control" when their astral molecules move in accord. And the question whether the communication shall reflect more of the one personal idiosyncracy, or the other, is determined by the relative intensity of the two sets of vibrations in the compound

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-7_6204.jpg http://www.theosophy.wiki/mywiki/images/ML/68-7_6204_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
wave of [[Ākāśa|Akasa]]. The less identical the vibratory impulses the more mediumistic and less spiritual will be the message. So then, measure your medium's moral state by that of the alleged "controlling" Intelligence, and your tests of genuineness leave nothing to be desired.

(4) Or are there great varieties of condition within the limits, so to speak, of Deva Chan, so that an appropriate state is dropped into by all, from which they will be born into lower and higher conditions in the next world of causes. It is no use multiplying hypotheses. We want some information to go upon.

(4) Yes; there are great varieties in the Deva-Chan states, and, it is all as you say. As many varieties of bliss, as on earth there are shades of perception and of capability to appreciate such reward. It is an ideated paradise, in each case of the Ego's own making, and by him filled with the scenery, crowded with the incidents, and thronged with

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-8_6205.jpg http://www.theosophy.wiki/mywiki/images/ML/68-8_6205_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

the people he would expect to find in such a sphere of compensative bliss. And it is that variety which guides the temporary [[Ego#Lower ego|personal Ego]] into the current which will lead him to be reborn in a lower or higher condition in the next [[Globe#Worlds of Causes and of Effects|world of causes]]. Everything is so harmoniously adjusted in nature — especially in the subjective world, that no mistake can be ever committed by the [[Tathagatas]] — or [[Dhyāni-Chohan|Dhyan Chohans]] — who guide the impulses.

(5) On the face of the idea, a purely spiritual state would only be enjoyable to the entities highly spiritualized in this life. But there are myriads of very good people (morally) who are not spiritualized at all. How can they be fitted to pass, with their recollections of this life from a material to a spiritual condition of existence.

(5) It is "a spiritual condition" only as contrasted with our own grossly "material condition," and, as already stated — it is such degrees of spirituality that constitute and determine the great "varieties" of conditions within the limits of Deva-Chan.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-9_6206.jpg http://www.theosophy.wiki/mywiki/images/ML/68-9_6206_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
A mother from a savage tribe is not less happy than a mother from a regal palace, with her lost child in her arms; and although as actual Egos, children prematurely dying before the perfection of their septenary Entity do not find their way to Deva-Chan, yet all the same the mother's loving fancy finds her children there, without one missing that her heart yearns for. Say — it is but a dream, but after all what is objective life itself but a panorama of vivid unrealities? The pleasures realized by a Red Indian in his "happy hunting grounds" in that Land of Dreams is not less intense than the ecstasy felt by a connoisseur who passes [[aeon]]s in the wrapt delight of listening to divine Symphonies by imaginary [[angel]]ic choirs and orchestras. As it is no fault of the former, if born a "savage" with an instinct to kill — though it caused the death of many an innocent animal — why, if with it all, he was a loving father, son, husband, why should he not also enjoy his share of reward? The case would be quite different if the same cruel acts had been done by an educated and civilized person, from a mere love of sport. The savage in being reborn would simply take a low place in the scale, by reason of his imperfect moral development; while the Karma of the other would be tainted with moral delinquency. . . .
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-10_6207.jpg http://www.theosophy.wiki/mywiki/images/ML/68-10_6207_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Red Indian" refers to American Indians; Native Americans.

{{Col-end}}

== Page 11 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Every one but that ego which, attracted by its gross magnetism, falls into the current that will draw it into the [[Moon#The_"Planet_of_death"|"planet of Death"]] — the mental as well as physical satellite of our earth — is fitted to pass into a relative "spiritual" condition adjusted to his previous condition in life and mode of thought. To my knowledge and recollection [[Helena Petrovna Blavatsky|H.P.B.]] explained to [[Allan Octavian Hume|Mr. Hume]] that man's [[Buddhi|sixth principle]], as something purely spiritual could not exist, or have conscious being in the Deva-Chan, unless it assimilated some of the more abstract and pure of the mental attributes of the [[Manas#The "fifth principle" in The Mahatma Letters|fifth principle]] or [[animal Soul]]: its manas (mind) and memory. When man dies his [[Liṅga-śarīra|second]] and [[Prāṇa|third]] principles die with him; the lower triad disappears, and the [[Kāma|fourth]], [[Manas#Lower manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]] principles form the surviving Quaternary. (Read again page 6 in [[Fragments of Occult Truth (Article)|Fragments of O.T.]]) Thenceforth it is a [[Life after Death#The "Death struggle"|"death" struggle]] between the Upper and Lower dualities. If the upper wins, the sixth, having attracted to itself the quintessence of Good from the fifth — its nobler affections, its saintly (though they be earthly) aspirations, and the most Spiritualised portions of its mind — follows its divine elder (the 7th) into the [[Life after Death#Period of gestation|"Gestation" State]]; and the fifth and fourth remain in association as an empty [[shell]] — (the expression is quite correct) — to roam in the earth's atmosphere, with half the personal memory gone, and the more brutal instincts fully alive for a certain period — an "Elementary" in short. This is the "angel guide" of the average medium. If, on the other hand, it is the Upper Duality which is defeated, then, it is the fifth principle that assimilates all that there may be left of personal recollection and perceptions of its personal individuality in the sixth. But, with all this additional stock, it will not remain in [[Kāmaloka|Kama-Loka]] — "the world of Desire" or our Earth's atmosphere. In a very short time

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-11_6208.jpg http://www.theosophy.wiki/mywiki/images/ML/68-11_6208_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Fifth principle or animal soul."''' In October 1881, A. O. Hume defines the animal soul as the combination of the "astral body (Liṅga-śarīra), the "astral shape" (Kāmarūpa), and the "animal or physical intelligence," referring to the Lower manas.
* '''Fragments of O.T.''' refers to the series of articles [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']].

{{Col-end}}

== Page 12 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
like a straw floating within the attraction of the vortices and pits of the Maelstrom, it is caught up and drawn into the great whirlpool of human [[Ego]]s; while the sixth and seventh — now a purely Spiritual, individual [[Monad|MONAD]], with nothing left in it of the late [[Principle#Individuality and personality|personality]], having no regular "gestation" period to pass through: (since there is no purified personal Ego to be reborn), after a more or less prolonged period of unconscious Rest in the boundless [[Space]] — will find itself reborn in another personality on the next planet. When arrives the period of "Full Individual Consciousness" — which precedes that of Absolute Consciousness in the [[Nirvāṇa#Parinirvāṇa|Pari-Nirvana]] — this lost personal life becomes as a torn out page in the great Book of Lives, without even a disconnected word left to mark its absence. The purified monad will neither perceive nor remember it in the series of its past rebirths — which it would had it gone to the "World of Forms" ([[Devachan#Rupa and Arupa lokas|rupa-loka]]) — and its retrospective glance will not perceive even the slightest sign to indicate that it had been. The light of Samma-Sambuddh —

". . . that light which shines beyond our mortal ken

The line of all the lives in all the worlds " —

throws no ray upon that personal life in the series of lives foregone.

To the credit of mankind, I must say, that such an utter obliteration of an existence from the tablets of Universal Being does not occur often enough to make a great percentage. In fact, like the much mentioned "congenital idiot" such a thing is a lusus naturae — an exception, not the rule.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-12_6209.jpg http://www.theosophy.wiki/mywiki/images/ML/68-12_6209_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*'''Sammā-Sambuddha''' means "complete enlightenment." One of the results of this is the knowledge of the whole series of one's past incarnations.
* '''"The line of all the lives"''' is the correct transcription of the letter. The third and the chronological editions incorrectly say, "The ''light'' of all the lives." The Master is quoting from [[Edwin Arnold]]'s ''Light of Asia'' which actually reads, "The line of all ''his'' lives."
*'''Lusus naturae''' means "a freak of nature."

{{Col-end}}

== Page 13 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(6) And how is a spiritual existence in which everything has merged into the sixth principle, compatible with that consciousness of individual and personal material life which must be attributed to the Ego in Deva-Chan if he retains his earthly consciousness as stated in the Theosophist Note.

(6) The question is now sufficiently explained, I believe: the sixth and seventh principles apart from the rest constitute the eternal imperishable, but also unconscious "Monad." To awaken in it to life the latent consciousness, especially that of personal individuality, requires the monad plus the highest attributes of the fifth — the "[[Soul#Animal soul|animal Soul]]"; and it is that which makes the [[Devachan#Devachanic ego|ethereal Ego]] that lives and enjoys bliss in the Deva-Chan. [[Spirit]], or the unalloyed emanation of the ONE — the latter forming with the seventh and sixth principles the highest triad — neither of the two emanations are capable of assimilating but that which is

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-13_6210.jpg http://www.theosophy.wiki/mywiki/images/ML/68-13_6210_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 14 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
good, pure and holy; hence, no sensual, material or unholy recollection can follow the purified memory of the Ego to the region of Bliss. The [[Karma]] for these recollections of evil deeds and thought will reach the [[Ego]] when it changes its personality in the following world of causes. The [[Monad]], or the "Spiritual Individuality," remains untainted in all cases. "No sorrow or Pain for those born there (in the Rupa-Loka of Deva-Chan); for this is the Pure-land. All the regions in Space possess such lands (Sakwala), but this land of Bliss is the most pure." In the Djnana Prasthana Shaster, it is said: "by personal purity and earnest [[meditation]], we overleap the limits of the World of Desire, and enter in the World of Forms."

(7) The period of gestation between [[Death]] and Deva-Chan has hitherto been conceived by me at all events as very long. Now it is said to be in some cases only a few days, in no cases (it is implied) more than a few years. This seems plainly stated, but I ask if it can be explicitly confirmed because it is a point on which so much turns.

(7) Another fine example of the habitual disorder in which Mrs. [[Helena Petrovna Blavatsky|H.P.B.]]'s mental furniture is kept. She talks of "[[Bardo]]" and does not even say to her readers what it means!

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-14_6211.jpg http://www.theosophy.wiki/mywiki/images/ML/68-14_6211_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Djnana Prasthana Shaster''' probably refers to the Jñāna-prasthāna-śāstra, composed by Katyayaniputra. The Jnanaprasthana ("establishment of knowledge") is one of the seven Sarvāstivāda Abhidharma Buddhist scriptures.

{{Col-end}}

== Page 15 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
As in her writing room confusion is ten times confounded, so in her mind are crowded ideas piled in such a chaos that when she wants to express them the tail peeps out before the head. "Bardo" has nothing to do with the duration of time in the case you are referring to. "Bardo" is the period between death and rebirth — and may last from a few years to a [[kalpa]]. It is divided into three sub-periods (1) when the Ego delivered of its mortal coil enters into [[Kāmaloka|Kama-Loka]] (*) (the abode of [[Elementary|Elementaries]]); (2) when it enters into its [[Life after Death#Period of gestation|"Gestation State"]]; (3) when it is reborn in the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]] of Deva-Chan. Sub-period (1) may last from a few minutes to a number of years — the phrase "a few years" becoming puzzling and utterly worthless without a more complete explanation; Sub-period (2) is "very long"; as you say, longer sometimes than you may even imagine, yet proportionate to the Ego's spiritual stamina; Sub-period (3) lasts in proportion to the good [[Karma|KARMA]], after which the [[monad]] is again [[reincarnation|reincarnated]]. The Agama Sutra saying: — "in all these Rupa-Lokas, the Devas (Spirits) are equally subjected to birth, decay, old age, and death," means only that an Ego is borne thither then begins fading out and finally "dies," i.e., falls into that unconscious condition which precedes rebirth; and ends the Sloka with these words — "As the devas emerge from these heavens, they enter the lower world again:" i.e, they leave a world of bliss to be reborn in a [[Globe#Worlds of Causes and of Effects|world of causes]].
 
(*) Tibetan: Yuh-Kai.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-15_6212.jpg http://www.theosophy.wiki/mywiki/images/ML/68-15_6212_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''footnote''' seems to have been added later in a different color. Some students speculate it may have been added by the disciple that precipitated the letter. The word '''Yuh-Kai''' was taken from Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese'' (p.83, footnote), and is not Tibetan but Chinese (欲界 yùjiè, "desire realm").

{{Col-end}}

== Page 16 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(8) In that case, and assuming that [[Devachan|Deva-Chan]] is not solely the heritage of adepts and persons almost as elevated, there is a condition of existence tantamount to [[Heaven]] actually going on, from which the life of Earth may be watched by an immense number of those who have gone before! (9) And for how long? Does this state of spiritual beatitude endure for years? for decades? for centuries?

(8) Most emphatically "the Deva-Chan is not solely the heritage of adepts," and most decidedly there is a "heaven" — if you must use this astro-geographical Christian term — for "an immense number of those who have gone before." But "the life of Earth" can be watched by none of these, for reasons of the Law of Bliss plus [[Māyā|Maya]], already given.

(9) For years, decades, centuries and milleniums, oftentimes — multiplied by something more. It all depends upon the duration of [[Karma]]. Fill with oil Den's little cup, and a city Reservoir of water, and lighting both see which burns the longer. The [[Ego]] is the wick and Karma the oil: the difference in the quantity of the latter (in the cup and the reservoir) suggesting to you the great difference in the duration of various Karmas. Every effect must be proportionate to the cause. And, as man's terms of incarnate existence bear but a small proportion to his periods of
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-16_6213.jpg http://www.theosophy.wiki/mywiki/images/ML/68-16_6213_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Den's little cup" probably refers to the Sinnett's young son Dennis.

{{Col-end}}

== Page 17 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
inter-natal existence in the [[Manvantara|manvantaric]] cycle, so the good thoughts, words, and deeds of any one of these "lives" on a [[globe]] are causative of effects, the working out of which requires far more time than the evolution of the causes occupied. Therefore, when you read in the Jats and other fabulous stories of the [[Buddhism|Buddhist]] Scriptures that this or the other good action was rewarded by [[Kalpa]]s of several figures of bliss, do not smile at the absurd exaggeration, but bear in mind what I have said. From a small seed, you know, sprung a tree whose life endures now for 22 centuries; I mean the Anuradha-pura Bo tree. Nor must you laugh, if ever you come across Pindha-Dhana or any other Buddhist Sutra and read: "Between the Kama-Loka and the Rupa-Loka there is a locality, the dwelling of '[[Mara]]' (Death). This Mara filled with passion and lust, destroys all virtuous principles, as a stone grinds corn. (*) His palace is 7000 yojanas square, and is surrounded by a seven-fold wall," for you will feel now more prepared to understand the allegory. Also, when Beal, or Burnouf, or [[Thomas William Rhys Davids|Rhys Davids]] in the innocence of their [[Christianity|Christian]] and materialistic souls indulge in such translations as they generally do, we do not bear them malice for their commentaries, since they cannot know any better. But what can the following mean: — "The names of the Heavens (a mistranslation; [[loka]]s are not heavens but localities or abodes) of Desire, Kama- —
 
(*) This Mara, as you may well think, is the allegorical image of the sphere called the [[Moon#The "Planet of death"|"Planet of Death"]] — the whirlpool whither disappear the lives doomed to destruction. It is between Kama and Rupa-Lokas that the struggle takes place.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-17_6214.jpg http://www.theosophy.wiki/mywiki/images/ML/68-17_6214_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Jats''' are the accounts of the Buddha's previous lives in the Jataka Tales.
* The '''Anuradha-pura Bo tree''' is a Bodhi Tree (or "Bo tree", in Sinhalese) still existing in Anuradhapura, a major city in Sri Lanka, which is said to date back to the year 245 BC.
* A '''Yojana''' is a Vedic measure of distance that was used in ancient India. It is equivalent to about 1.6 km (1 mi) as per modern measures of distance, although the exact value is disputed among scholars (between 2 and 5 km (1 and 3 mi)).

{{Col-end}}

== Page 18 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Loka so called, because the beings who occupy them are subject to desires of eating, drinking, sleeping and love. They are otherwise called the abodes of the five (?) orders of sentient creatures — Devas, men, asuras, beasts, demons" (Lau-tan Sutra, trans. by S. Beal). They mean simply that, had the reverend translator been acquainted with the true doctrine a little better — he would have (1) divided the [[Deva]]s into two classes — and called them the "Rupa-devas" and the "Arupa-devas" (the "form" — or objective, and the "formless" or subjective Dhyan Chohans; and (2) — would have done the same for his class of "men," since there are shells, and "Mara-rupas" — i.e. bodies doomed to annihilation. All these are:

(1) "''Rupa-devas''" — [[Dhyāni-Chohan|Dhyan Chohans]] (*) having forms } Ex-men.

(2) "''Arupa-devas''" [Dhyan Chohans] having no forms } Ex-men.

(3) "''[[Vampire#Pisachas|Pisachas]]''" — (two-principled) ghosts.

(4) "''Mara-rupa''" — Doomed to death (3 principled).

(5) ''Asuras'' — [[Elementals]] — having human form } Future men.

(6) ''Beasts'' — [Elementals] 2nd class — animal Elementals } Future men.

(7) ''Rakshasas'' (Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. Dead or alive they have, so to say cheated nature; but it is only temporary — until our planet goes into obscuration, after which they have nolens volens to be annihilated.

It is these seven groups that form the principal divisions of the Dwellers of the subjective world around us. It is in stock No. 1, that are the intelligent Rulers of this world of Matter, and who, with all this intelligence are but the blindly obedient instruments of the
 
(*) The Planetary Spirits of our Earth are not of the highest, as you may well imagine — since, as Subba Row says in his criticism upon Oxley's work that no Eastern Adept would like to be compared with an angel or Deva. See May [[The Theosophist (periodical)|''The Theosophist'']].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-18_6215.jpg http://www.theosophy.wiki/mywiki/images/ML/68-18_6215_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* In the book [[Man: Fragments of Forgotten History (book)|''Man: Fragments of Forgotten History'']] the same table of "dwellers" is printed and some concepts are added. About the Pisachas it is said that they are "shells left in Kama Loka after the passage of the ego into Devachan". About the mara-rupas it is added: "Shells of persons with abnormally material attractions, whose spiritual and psychic life, being a complete blank, cannot carry them on to Devachan". As for the "Beasts" the book says: "Elementals of the lower order connected with the different elements and animals".
* '''Lau-tan Sutra'''. The reference is taken from Rev. Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese''.
{{Col-end}}

== Page 19 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Logos|ONE]]; the active agents of a Passive Principle.

And thus are misinterpreted and mistranslated nearly all our Sutras; yet even under that confused jumble of doctrines and words, for one who knows even superficially the true doctrine, there is firm ground to stand upon. Thus, for instance in enumerating the seven lokas of the "Kama-Loka" the Avatamsaka Sutra, gives as the seventh, the "Territory of Doubt." I will ask you to remember the name as we will have to speak of it hereafter. Every such "world" within the [[Globe#Worlds of Causes and of Effects|Sphere of Effects]] has a Tathagata, or "Dhyan Chohan" — to protect and watch over, not to interfere with it. Of course, of all men, [[Spiritualism|spiritualists]] will be the first to reject and throw off our doctrines to "the limbo of exploded superstitions." Were we to assure them that every one of their "[[Summerland]]s" had seven boarding houses in it, with the same number of "[[Spirit Guide]]s" to "boss" in them, and call these "[[angel]]s," Saint Peters, Johns, and [[William Eglinton#Ernest|St. Ernests]], they would welcome us with open arms. But whoever heard of Tathagats and Dhyan Chohans, Asuras and Elementals? Preposterous! Still, we are happily allowed — by our friends ([[William Eglinton|Mr. Eglinton]], at least) — to be possessed "of a certain knowledge of [[Occultism|Occult Sciences]]" (Vide "Light"). And thus, even this mite of "Knowledge" is at your service, and is now helping me to answer your following question:

"Is there any intermediate condition between the spiritual beatitude of Deva-Chan, and the forlorn shadow life of the only half conscious elementary reliquiae of human beings who have lost their [[Buddhi|sixth principle]]. Because if so that might give a locus standi in imagination to the Ernests and Joeys of the spiritual [[Mediumship|mediums]] — the better sort of [[Mediumship#Spirit guides|controlling "spirits"]]. If so surely that must be a very populous world? from which any amount of "spiritual" communications might come."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-19_6216.jpg http://www.theosophy.wiki/mywiki/images/ML/68-19_6216_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''"Territory of Doubt."''' This idea does not seem to be in the Avatamsaka Sutra but is present in the ''Sukhāvatī-vyūha-sūtra'' (§133-142). See [http://prajnaquest.fr/blog/the-territory-of-doubt/ The Territory of Doubt] by David Reigle
*'''Locus standi''' is Latin for "right to stand or be heard."
{{Col-end}}

== Page 20 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Alas, no; my friend; not that I know of. From "[[Devachan|Sukhavati]]" down to the "Territory of Doubt" there is a variety of Spiritual States; but I am not aware of any such "intermediate condition." I have told you of the Sakwalas (though I cannot be enumerating them since it would be useless); and even of [[Avitchi]] — the "[[Hell]]" from which there is no return (*), and I have no more to tell about. "The forlorn shadow" has to do the best it can. As soon as it has stepped outside the [[Kāmaloka|Kama-Loka]], and crossed the "Golden Bridge" leading to the "Seven Golden Mountains" the [[Ego]] can confabulate no more, with easy-going mediums. No "Ernest" or "Joey" has ever returned from the [[Devachan#Rupa and Arupa Lokas|Rupa Loka]] — let alone the Arupa-Loka — to hold sweet intercourse with mortals.

Of course there is a "better sort" of reliquiae; and the "[[shell]]s" or the "earth-walkers" as they are here called, are not necessarily all bad. But even those that are good, are made bad for the time being by mediums. The "shells" may well not care, since they have nothing to lose, anyhow. But there is another kind of "Spirits," we have lost sight of: the [[Suicide|suicides]] and those killed by accident. Both kinds can communicate, and both have to pay dearly for such visits. And now I have again to explain what I mean. Well, this class is the one that the French [[Spiritism|Spiritists]] call — "les Esprits Souffrants." They are an exception to the rule, as they have to remain within the earth's attraction,and in its
 
(*) In Abidharma Shastra (Metaphysics) we read: — "Buddha taught that on the outskirts of all the Sakwalas, there is a black interval, without Sun or moonlight for him who falls into it. There is no re-birth from it. It is the cold Hell, the great Naraka." This is Avitchi.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-20_6217.jpg http://www.theosophy.wiki/mywiki/images/ML/68-20_6217_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Les Esprits Souffrants''' means "the suffering spirits" in French.

{{Col-end}}

== Page 21 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
atmosphere — the Kama-Loka -- till the very last moment of what would have been the natural duration of their lives. In other words, that particular wave of life-evolution must run on to its shore. But it is a sin and cruelty to revive their memory and intensify their suffering by giving them a chance of living an artificial life; a chance to overload their [[Karma]], by tempting them into opened doors, viz., [[Mediumship|mediums]] and sensitives, for they will have to pay roundly for every such pleasure. I will explain. The suicides, who, foolishly hoping to escape life, found themselves still alive, — have suffering enough in store for them from that very life. Their punishment is in the intensity of the latter. Having lost by the rash act their [[Ātman|seventh]] and [[Buddhi|sixth]] principles, though not for ever, as they can regain both — instead of accepting their punishment, and taking their chances of redemption, they are often made to regret life and tempted to regain a hold upon it by sinful means. In the Kama-Loka, the land of intense desires, they can gratify their earthly yearnings but through a living proxy; and by so doing, at the expiration of the natural term, they generally lose their [[monad]] for ever. As to the victims of accident — these fare still worse. Unless they were so good and pure, as to be drawn immediately within the Akasic Samadhi, i.e. to fall into a state of quiet slumber, a sleep full of rosy dreams, during which, they have no recollection of the accident, but move and live among their familiar friends and scenes, until their natural

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-21_6218.jpg http://www.theosophy.wiki/mywiki/images/ML/68-21_6218_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 22 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
life-term is finished, when they find themselves born in the Deva-Chan — a gloomy fate is theirs. Unhappy shades, if sinful and sensual they wander about — (not [[shell]]s, for their connection with their two higher principles is not quite broken) — until their death-hour comes. Cut off in the full flush of earthly passions which bind them to familiar scenes, they are enticed by the opportunities which mediums afford, to gratify them vicariously. They are the Pisachas, the Incubi, and Succubi of mediaeval times; the demons of thirst, gluttony, lust and avarice, — [[Elementary|elementaries]] of intensified craft, wickedness and cruelty; provoking their victims to horrid crimes, and revelling in their commission! They not only ruin their victims, but these [[Vampire#Psychic vampire|psychic vampires]], borne along by the torrent of their hellish impulses, at last, at the fixed close of their natural period of life — they are carried out of the earth's aura into regions where for ages they endure exquisite suffering and end with entire destruction.

But if the victim of accident or violence, be neither very good, nor very bad — an average person — then this may happen to him. A medium who attracts him, will create for him the most undesirable of things: a new combination of [[Skandha]]s and a new and evil Karma. But let me give you a clearer idea of what I mean by Karma in this case.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-22_6219.jpg http://www.theosophy.wiki/mywiki/images/ML/68-22_6219_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 23 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
In connection with this, let me tell you before, that since you seem so interested with the subject, you can do nothing better than to study the two doctrines — of [[Karma]] and [[Nirvāṇa|Nirvana]] — as profoundly as you can. Unless you are thoroughly well acquainted with the two tenets — the double key to the metaphysics of Abidharma — you will always find yourself at sea in trying to comprehend the rest. We have several sorts of Karma and Nirvana in their various applications — to the Universe, the world, [[Deva]]s, [[Buddha]]s, [[Bodhisattva|Bodhisatwas]], men and animals — the second including its [[Kingdoms of Life|seven kingdoms]]. Karma and Nirvana are but two of the seven great MYSTERIES of [[Buddhism|Buddhist]] metaphysics; and but four of the seven are known to the best orientalists, and that very imperfectly.

If you ask a learned Buddhist priest what is Karma? — he will tell you that Karma is what a [[Christianity|Christian]] might call Providence (in a certain sense only) and a [[Islam|Mahomedan]] — Kismet, fate or destiny (again in one sense). That it is that cardinal tenet which teaches that, as soon as any conscious or sentient being, whether man, deva, or animal dies, a new being is produced and he or it reappears in another birth, on the same or another planet, under conditions of his or its own antecedent making. Or, in other words

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-23_6220.jpg http://www.theosophy.wiki/mywiki/images/ML/68-23_6220_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Abhidharma''' (Sanskrit) or Abhidhamma (Pāli) are ancient Buddhist texts which contain doctrinal material appearing in the Buddhist Sutras.

{{Col-end}}

== Page 24 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that Karma is the guiding power, and Trishna (in Pali Tanha) the thirst or desire to sentiently live — the proximate force or energy, the resultant of human (or animal) action, which, out of the old [[Skandha]]s (*) produce the new group that form the new being and control the nature of the birth itself. Or to make it still clearer, the new being, is rewarded and punished for the meritorious acts and misdeeds of the old one; Karma representing an Entry Book, in which all the acts of man, good, bad, or indifferent, are carefully recorded to his debit and credit — by himself, so to say, or rather by these very actions of his. There, where Christian poetical fiction created, and sees a "[[Lipika|Recording]]" Guardian Angel, stern and realistic Buddhist logic, perceiving the necessity that every cause should have its effect — shows its real presence. The opponents of Buddhism have laid great stress upon the alleged injustice that the doer should escape and an innocent victim be made to suffer, — since the doer and the sufferer are different beings. The fact is, that while in one sense they may be so considered, yet in another they are identical. The "old being" is the sole parent — father and mother at once — of the "new being." It is the former who is the creator and fashioner, of the latter, in reality; and far more so in plain truth, than any father in flesh. And once that you have well mastered the meaning of Skandhas you will see what I mean.
 
(*) I remark that in the second as well as in the first edition of your [[The Occult World (book)|Occult World]] the same misprint appears, and that the word Skandha is spelt Shandba — on page 130. As it now stands I am made to express myself in a very original way for a supposed [[Adept]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-24_6221.jpg http://www.theosophy.wiki/mywiki/images/ML/68-24_6221_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 25 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
It is the group of Skandhas, that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Sankhara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the "heresy or delusion of individuality" and of Attavada "the doctrine of Self," both of which (in the case of the [[Manas|fifth principle]] the soul) lead to the [[Māyā|maya]] of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession.
 
Now, returning to the question of identity between the old and the new "Ego" I may remind you once more, that even your Science has accepted the old, very old fact distinctly taught by our Lord (*), viz. — that a man of any given age, while sentiently the same, is yet physically not the same as he was a few years earlier (we say seven years and are prepared to maintain and prove it): buddhistically
 
(*) See the Abhidharma Kosha Vyakhya, the Sutta Pitaka, any Northern Buddhist book, all of which show [[Gautama Buddha]] saying that none of these Skandhas is the [[soul]]; since the body is constantly changing, and that neither man, animal, nor plant is ever the same for two consecutive days or even minutes. "Mendicants! remember that there is within man no abiding principle whatever, and that only the learned disciple who acquires [[wisdom]], in saying 'I am' — knows what he is saying."

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-25_6222.jpg http://www.theosophy.wiki/mywiki/images/ML/68-25_6222_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Sakkāya-diṭṭhi''' ([[Pāli]]) is the wrong idea that we are the personality formed by the skandhas. '''Attavāda''' (Pāli) refers to the illusion of the existence one's self as a substantial and permanent entity.

{{Col-end}}

== Page 26 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
speaking, his Skandhas have changed. At the same time they are ever and ceaselessly at work in preparing the abstract mould, the "[[privation]]" of the future new being. Well then, if it is just that a man of 40 should enjoy or suffer for the actions of the man of 20, so it is equally just that the being of the [[Reincarnation|new birth]], who is essentially identical with the previous being — since he is its outcome and creation — should feel the consequences of that begetting Self or [[Principle#Individuality and personality|personality]]. Your Western law which punishes the innocent son of a guilty father by depriving him of his parent, rights and property; your civilized Society which brands with infamy the guileless daughter of an immoral, criminal mother; your [[Christianity|Christian]] Church and Scriptures which teach that the "Lord [[God]] visits the sins of the fathers upon the children unto the third and fourth generation" are not all these far more unjust and cruel than anything done by [[Karma]]? Instead of punishing the innocent together with the culprit, the Karma avenges and rewards the former, which neither of your three western potentates above mentioned ever thought of doing. But perhaps, to our physiological remark the objectors may reply that it is only the [[Sthūla-śarīra|body]] that changes, there is only a molecular transformation, which has nothing to do with the mental evolution; and that the Skandhas represent not only a material but also a set of mental and moral qualities. But is there, I ask, either a sensation, an abstract idea, a tendency of mind, or a mental power, that

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/68-26_6223.jpg http://www.theosophy.wiki/mywiki/images/ML/68-26_6223_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 27 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
one could call an absolutely non-molecular phenomenon? Can even a sensation or the most abstractive thoughts which is something, come out of nothing, or be nothing?

Now, the causes producing the "new being" and determining the nature of Karma are, as already said — Trishna (or "Tanha") — thirst, desire for sentient existence and Upadana — which is the realization or consummation of Trishna or that desire. And both of these the [[Mediumship|medium]] helps to awaken and to develop ''ne plus ultra'' in an [[Elementary]], be he a [[suicide]] or a victim. (*) The rule is, that a person who dies a natural death, will remain from "a few hours to several short years," within the earth's attraction, i.e., in the [[Kāmaloka|Kama-Loka]]. But exceptions are, in the case of suicides and those who die a violent death in general. Hence, one of such [[Ego]]s, for instance, who was destined to live — say 80 or 90 years, but who either killed himself or was killed by some accident, let us suppose at the age of 20 — would have to pass in the Kama Loka not "a few years," but in his case 60 or 70 years, as an Elementary, or rather an "earth-walker"; since he is not, unfortunately for him, even a "shell." Happy, thrice happy, in comparison, are those disembodied entities,who
 
(*) Alone the [[Kāmaloka#Shells|Shells]] and the [[Elemental]]s are left unhurt, though the morality of the sensitives can by no means be improved by the intercourse.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-27_6224.jpg http://www.theosophy.wiki/mywiki/images/ML/68-27_6224_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Upādāna''' is the [[Sanskrit]] and [[Pāli]] word for "clinging," "attachment" or "grasping".
* '''Ne plus ultra''' is a French expression meaning the acme or highest point.

{{Col-end}}

== Page 28 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
sleep their long slumber and live in dream in the bosom of Space! And woe to those whose Trishna will attract them to mediums, and woe to the latter, who tempt them with such an easy Upadana. For in grasping them, and satisfying their thirst for life, the medium helps to develop in them — is in fact the cause of — a new set of [[Skandha]]s, a new body, with far worse tendencies and passions than was the one they lost. All the future of this new body will be determined thus, not only by the [[Karma]] of demerit of the previous set or group but also by that of the new set of the future being. Were the mediums and [[Spiritualism|Spiritualists]] but to know, as I said, that with every new "[[Mediumship#Spirit guides|angel guide]]" they welcome with rapture, they entice the latter into an Upadana which will be productive of a series of untold evils for the new Ego that will be born under its nefarious shadow, and that with every seance — especially for materialization — they multiply the causes for misery, causes that will make the unfortunate Ego fail in his spiritual birth, or be reborn into a worse existence than ever — they would, perhaps, be less lavishing their hospitality.

And now, you may understand why we oppose so strongly Spiritualism and mediumship. And, you will also see, why, to satisfy [[Allan Octavian Hume|Mr. Hume]], — at least in one direction, — I got myself into a scrape

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-28_6225.jpg http://www.theosophy.wiki/mywiki/images/ML/68-28_6225_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 29 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
with the [[Chohan]], and mirabile dictu! — with both the sahibs, "the young men by the name of" — [[Ross Scott|Scott]] and [[A. Banon|Banon]]. To amuse you I will ask [[Helena Petrovna Blavatsky|H.P.B.]] to send you with this a page of the [[A. Banon|"Banon papyrus"]], an article of his that he winds up with a severe literary thrashing of my humble self. Shadows of the Asuras, in what a passion she flew upon reading this rather disrespectful criticism! I am sorry she does not print it, upon considerations of "family honour" as the "[[Djual Khool|Disinherited]]" expressed it. As to the Chohan, the matter is more serious; and, he was far from satisfied that I should have allowed [[William Eglinton|Eglinton]] to believe it was myself. He had permitted this proof of the power in living man to be given to the Spiritualists through a medium of theirs, but had left the programme and its details to ourselves; hence his displeasure at some trifling consequences. I tell you, my dear friend, that I am far less free to do as I like than you are in the matter of [[The Pioneer (periodical)|the Pioneer]]. None of us but the highest [[Khobilgan|Chutuktus]] are their full masters. But I digress.

And now that you have been told much and had explained a good deal, you may as well read this letter to our irrepressible friend — [[Alice Gordon|Mrs. Gordon]]. The reasons given may throw some cold water on her Spiritualistic zeal, though I have my reasons to doubt it. Anyhow it may show her that it is not against true Spiritualism that we set ourselves, but only against indiscriminate mediumship and — physical manifestations, —

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-29_6226.jpg http://www.theosophy.wiki/mywiki/images/ML/68-29_6226_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Mirabile dictu''' is from the Latin, meaning "wonderful to say" or "miraculously".

* '''Sahib''' means "friend" in Arabic and was commonly used in the Indian Sub-continent as a courteous term in the way that "Mr." and "Mrs." are used in the English language.
{{Col-end}}
== Page 30 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
materializations and trance-possessions especially. Could the Spiritualists be only made to understand the difference between [[Principle#Individuality and personality|individuality and personality]], between individual and personal immortality and some other truths, they would be more easily persuaded that [[Occultism|Occultists]] may be fully convinced of the [[monad]]'s immortality, and yet deny that of the [[soul]] — the vehicle of the personal [[Ego]]; that they can firmly believe in, and themselves practice spiritual communications and intercourse with the disembodied Egos of the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]], and yet laugh at the insane idea of "shaking hands" with a "Spirit"!; that finally, that as the matter stands, it is the Occultists and the [[Theosophy|Theosophists]] who are true Spiritualists, while the modern sect of that name is composed simply of materialistic [[phenomena]]lists.

And once that we are discussing "individuality" and "personality," it is curious that H.P.B. when subjecting poor Mr. Hume's brain to torture with her muddled explanations, never thought — until receiving the explanation from himself, of the difference that exists between individuality and personality — that it was the very same doctrine she had been taught: that of Paccika-Yana, and of Amita-Yana. The two terms as above given by him are the

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-30_6227.jpg http://www.theosophy.wiki/mywiki/images/ML/68-30_6227_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 31 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
correct and literal translation of the [[Pāli|Pali]], [[Saṃskṛta|Sanskrit]], and even of the Chino-Tibetan technical names for the many personal entities blended in one Individuality — the long string of lives emanating from the same Immortal [[Monad|MONAD]]. You will have to remember them: —

(I) The Paccika Yana — (in Sanskrit "Pratyeka") means literally — the "personal vehicle" or personal Ego, a combination of the five lower principles. While —

(2) The Amita-Yana — (in Sanskrit "Amrita") is translated: "The immortal vehicle," or the Individuality, the [[Spiritual Soul]], or the Immortal monad — a combination of the [[Manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]]. (*)
 
(*) To avoid a fresh surprise and confusion at the news of the fifth keeping company with the sixth and seventh, please turn to page 3, et sec. [answer to question 5]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31_6228.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31_6228_thm.jpg]
 
 
[http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Paccika and Amita'''. The correct modern Pāli spelling of the first term is ''pacceka'', which means "separate; by oneself." The spelling for the second term is ''amata'', meaning "deathless." ''Yana'', means "carriage; vehicle."

{{Col-end}}

== Page 32 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
"It appears to me that one of our great difficulties in trying to understand the progress of affairs turns on our ignorance so far of the divisions of the seven principles. Each has in turn its seven elements we are told: can we be told something more concerning the seven-fold constitution of the fourth and fifth principles especially. It is evidently in the divisibility of these that the secret of the future and of many psychic phenomena here during life, resides."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 33 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

Quite right. But I must be permitted to doubt whether with the desired explanations the difficulty will be removed, and you will become able to penetrate "the secret of psychic [[phenomena]]." You, my good friend, whom I had once or twice the pleasure of hearing playing on your piano in the quiet intervals between dress-coating and a beef-and-claret dinner — tell me, could you favour me as readily, as with one of your easy waltzes — with one of Beethoven's Grand Sonatas? Pray, pray have patience! Yet, I would not refuse you by any means. You will find the fourth and the fifth principles, divided into roots and Branches on a fly-sheet herein enclosed, if I find time. (*) And now, how long do you propose to abstain from interrogation marks?

Faithfully,

[[Koot Hoomi|K. H.]]
 
(*) I did not find time. Will send it a day or two later.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-32_6231.jpg http://www.theosophy.wiki/mywiki/images/ML/68-32_6231_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 34 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
P.S. — I hope I have now removed all cause for reproaches — my delay in answering your queries notwithstanding, — and that my character is re-established. Yourself and Mr. Hume have received now more information about the A.E. Philosophy than was ever given out to non-[[Initiation|initiates]] within my knowledge. Your sagacity, my kind friend, will have suggested long ago, that it is not so much because of your combined personal virtues — though Mr. Hume I must confess, has run up a large claim since his conversion — or my personal preferences for either of you, as for other and very apparent reasons. Of all our semi-chelas you two are the most likely to utilise for the general good the facts given you. You must regard them received in trust for the benefit of the whole Society; to be turned over, and employed and re-employed in many ways and in all ways that are good. If you (Mr. Sinnett) would give pleasure to your trans-Himalayan friend, do not suffer any month to pass without writing a Fragment, long or short for the magazine, and then, issuing it as a pamphlet — since you so call it. You may sign them as "A Lay-Chela of K.H.," or in any way you choose. I dare not ask the same favour of Mr. Hume, who has already

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-33_6232.jpg http://www.theosophy.wiki/mywiki/images/ML/68-33_6232_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''A.E. Philosophy''' probably stands for "Arhat-Esoteric Philosophy".
* '''Fragment''' refers to the series [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']]. APS took over authorship (anonymously) from [[A. O. Hume]] with the fourth article in the series.
{{Col-end}}

== Page 35 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
done more than his share in another direction.

I will not answer your query about your [[The Pioneer (periodical)|Pioneer]] connection just now: something may be said on both sides. But at least take no rash decision. We are at the end of the cycle, and you are connected with the [[Theosophical Society|T.S.]]

Under favour of my [[Karma]] — I mean to answer to-morrow Mr. Hume's long and kind personal letter. The abundance of MSS. from me of late shows that I have found a little leisure, their blotched, patchy and mended appearance also proves that my leisure has come by snatches, with constant interruptions, and that my writing has been done in odd places here and there, with such materials as I could pick up. But for the RULE that forbids our using one minim of power until every ordinary means has been tried and failed, I might, of course, have given you a lovely "precipitation" as regards chirography and composition. I console myself for the miserable appearance of my letters with the thought that perhaps, you may not value them the less, for these marks of my personal
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-34_6233.jpg http://www.theosophy.wiki/mywiki/images/ML/68-34_6233_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 36 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
subjection to the way-side annoyances which you English so ingeniously reduce to a minimum with your appliances of sorts. As [[Patience Sinnett|your lady]] once kindly remarked, they take away most effectually the flavour of miracle, and make us as human beings, more thinkable entities, — a wise reflection for which I thank her.

[[Helena Petrovna Blavatsky|H.P.B.]] is in despair: the [[Chohan]] refused permission to [[Morya|M.]] to let her come this year further than the Black Rock, and M. very coolly made her unpack her trunks. Try to console her, if you can. Besides, she is really wanted more at Bombay than Penlor. [[Henry Steel Olcott|Olcott]] is on his way to Lanka and [[Damodar K. Mavalankar|Damodar]] packed up to Poona for a month, his foolish austerities and hard work having broken down his physical constitution. I will have to look after him, and perhaps, to take him away, if it comes to the worst.

Just now I am able to give you a bit of information, which bears upon the so often discussed question of our allowing [[phenomena]]. The Egyptian operations of your blessed countrymen involve such local consequences to the body of [[Occultism|Occultists]] still remaining there and to what they are guarding, that two of our [[adept]]s are already there, having joined

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-35_6234.jpg http://www.theosophy.wiki/mywiki/images/ML/68-35_6234_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The Egyptian operations.''' About a month before the receipt of this letter, the Anglo-Egyptian War started, which led to the British conquest of Egypt.

{{Col-end}}

== Page 37 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
some Druze brethren and three more on their way. I was offered the agreeable privilege of becoming an eye-witness to the human butchery, but — declined with thanks. For such great emergencies is our Force stored up, and hence — we dare not waste it on fashionable [[tamasha]].

In about a week — new religious ceremonies, new glittering bubbles to amuse the babes with, and once more I will be busy night and day, morning, noon, and evening. At times I feel a passing regret that the Chohans should not evolute the happy idea of allowing us also a "sumptuary allowance" in the shape of a little spare time. Oh, for the final Rest! for that [[Nirvāṇa|Nirvana]] where — "to be one with Life, yet — to live not." Alas, alas! having personally realized that: —

". . . the Soul of Things is sweet,

The Heart of Being is celestial Rest,"

one does long for — eternal REST!

Yours,

K. H.
 

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-36_6235.jpg http://www.theosophy.wiki/mywiki/images/ML/68-36_6235_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==

This letter contains questions by Sinnett and answers by the Mahatma K.H. It is called the “Devachan Letter” as it is principally concerned with that state into which the human enters between incarnations.
The letter begins with a reference to a letter in “the last Theosophist.” This was the June 1882 issue. pp. 225-6. It was signed “A Caledonian Theosophist.” This was probably a man by the name of Davidson, or Davison, a scientific ornithologist who at one time worked for Hume in connection with his bird hobby, serving in the capacity of a private secretary. The letter was headed “Seeming Discrepancies.” The writer was concerned with what he considered some differences between statements in one of the articles in the series “Fragments of Occult Truth,” written at that time, by Hume and later by Sinnett, and certain passages in Isis Unveiled, H.P.B.’s first book. The so-called discrepancies had to do with spiritualistic phenomena. He also questioned the meaning of the word “Devachan.”

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter in this way:
<blockquote>
[[Alfred Percy Sinnett|APS's]] questions are on sheets of his usual note paper. The answers, in the KH script, are mostly on separate sheets of fairly heavy bond paper, 8 1/2" X 10" <nowiki>[</nowiki>21.6 X 25.4 cm<nowiki>]</nowiki>, in dull black ink on both sides of the paper. In quite a number of instances, APS's questions have been cut out and pasted onto the answer sheet. Reference numbers are in square brackets. The last several sheets are of a different type of paper, and the script is in finer lettering. Some of the footnotes are in red ink. The reference on p. 110 (middle) indicates that the letter was sent through HPB.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 1198.</ref>
</blockquote>
== Publication history ==

== Commentary about this letter ==

Many of the quotations of Buddhist scriptures given in this letter come from an 1871 book by Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese''. In a number of occasions the quotes were edited by [[Koot Hoomi|Master K.H.]] to add a more esoteric meaning. For an analysis of this see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/ Some Mahatma Letters Sources] by David Reigle.

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]

[[it:Lettera dei Mahatma n° 16]]

Mahatma Letter No. 68

2023-11-18T20:38:37Z

Anton Diachenko: /* Page 11 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate = unknown
| receiveddate = after July 15, 1882 – see [[Mahatma Letter No. 68#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 68''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 16''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 68#Context and background|context and background]].
 
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 69|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 61|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''

{{Col-end}}
== Cover sheet==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The remarks appended to a letter in the last [[The Theosophist (periodical)|Theosophist]], page 226, Col. 1, strike me as very important and as qualifying — I do not say contradicting — a good deal of what we have hitherto been told in re [[Spiritualism]].

We had heard already of a spiritual condition of life in which the redeveloped [[Ego]] enjoyed a conscious existence for a time before [[reincarnation]] in another world; but that branch of the subject has hitherto been slurred over. Now some explicit statements are made about it; and these

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-1_6198.jpg http://www.theosophy.wiki/mywiki/images/ML/68-1_6198_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The last Theosophist''' was the June 1882 issue.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
suggest further enquiries.

In the [[Devachan|Deva Chan]] (I have lent my [[The Theosophist (periodical)|Theosophist]] to a friend; and have not got it at hand to refer to but that if I remember rightly is the name given to the state of spiritual beatitude described) the new [[Ego]] retains complete recollection of his life on earth apparently. Is that so or is there any misunderstanding on that point on my part?
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-2_6199.jpg http://www.theosophy.wiki/mywiki/images/ML/68-2_6199_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Complete recollection of his life"''' In [[Mahatma_Letter_No._85a#Page_4|Letter #85a]] the Master corrects this sentence to read ". . . of his ''spiritual'' life . . ."

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The Deva-Chan, or land of "Sukhavati," is allegorically described by our [[Gautama Buddha|Lord Buddha]] himself. What he said may be found in the Shan-Mun-yi-Tung. Says Tathagata: —

"Many thousand myriads of systems of worlds beyond this (ours) there is a region of Bliss called Sukhavati . . . . This region is encircled within seven rows of railings, seven rows of vast curtains, seven rows of waving trees; this holy abode of Arahats is governed by the Tathagatas ([[Dhyāni-Chohan|Dhyan Chohans]]) and is possessed by the [[Bodhisattva|Bodhisatwas]]. It hath seven precious lakes, in the midst of which flow crystaline waters having 'seven and one' properties, or distinctive qualities (the 7 principles emanating from the ONE). This, O, Sariputra is the 'Deva Chan.' Its divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it. Those born in the blessed region are truly felicitous, there are no more griefs or sorrows in that cycle for them. . . . Myriads of Spirits ([[Lha]]) resort there for rest and then ''return to their own regions''. (*) Again, O, Sariputra, in that land of joy many who are born in it are Avaivartyas (†) . . .
etc., etc.
 
(*) Those who have not ended their earth rings.

(†) Literally — those who will never return — the seventh round men, etc.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-3_6200.jpg http://www.theosophy.wiki/mywiki/images/ML/68-3_6200_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Shan-Mun-yi-Tung''' or ''Daily Prayers of the Contemplative School of Priests'' is a Chinese text containing the ''Amitābha Sūtra'', from which comes the quote that follows. For more information about the Mahatma's rendering of this quote see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/# Some Mahatma Letters Sources] by David Reigle
* The phrase "encircled '''within''' seven rows" has been wrongly transcribed as "encircled '''with''' seven rows" in all printed editions.

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(2) Now except in the fact that the duration of existence in the [[Devachan|Deva Chan]] is limited, there is a very close resemblance between that condition and the [[Heaven]] of ordinary religion (omitting anthropomorphic ideas of [[God]]).

(2) Certainly the new [[Ego]] once that it is reborn, retains for a certain time — proportionate to its Earth-life, a "complete recollection of his life on earth." (*) (See your preceding query.) But it can never return on earth, from the Deva Chan, nor has the latter — even omitting all "anthropomorphic ideas of God" — any resemblance to the paradise or heaven of any religion, and it is [[Helena Petrovna Blavatsky|H.P.B.]]'s literary fancy that suggested to her the wonderful comparison.

(3) Now the question of importance — is who goes to Heaven — or Deva Chan? Is this condition only attained by the few who are very good, or by the many who are not very bad, — after the lapse in their case of a longer unconscious [[Devachan#Period of gestation|incubation or gestation]].
 
(*) See back - page 2 of your questions.

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-4_6201.jpg http://www.theosophy.wiki/mywiki/images/ML/68-4_6201_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(3) "Who goes to Deva Chan?" The [[Ego#Lower ego|personal Ego]] of course, but beatified, purified, holy. Every Ego — the combination of the sixth and seventh principles — which, after the period of unconscious [[Devachan#Period of gestation|gestation]] is reborn into the Deva-Chan, is of necessity as innocent and pure as a new-born babe. The fact of his being reborn at all, shows the preponderance of good over evil in his old personality. And while the [[Karma]] (of evil) steps aside for the time being to follow him in his future earth-[[reincarnation]], he brings along with him but the Karma of his good deeds, words, and thoughts into this Deva-Chan. "Bad" is a relative term for us — as you were told more than once before, — and the [[Karma|Law of Retribution]] is the only law that never errs. Hence all those who have not slipped down into the mire of unredeemable sin and bestiality — go to the Deva Chan. They will have to pay for their sins, voluntary and involuntary, later on. Meanwhile, they are rewarded; receive the effects of the causes produced by them.

Of course it is a state. One, so to say, of intense selfishness, during which an Ego reaps the reward of his unselfishness on earth. He is completely engrossed in the bliss of all his personal earthly affections, preferences and thoughts, and gathers in the fruit of his meritorious actions.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-5_6202.jpg http://www.theosophy.wiki/mywiki/images/ML/68-5_6202_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''Personal Ego''' is given as "a combination of the five lower principles" on page 31 of this letter.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

No pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness: for, it is a state of perpetual "[[Māyā|Maya]]" . . . Since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the Deva-Chan — only a hundred fold intensified. So much so, indeed, that the happy [[Ego]] is unable to see through the veil, the evils, sorrows and woes to which those it loved on earth may be subjected to. It lives in that sweet dream with its loved ones — whether gone before, or yet remaining on earth; it has them near itself, as happy, as blissful and as innocent as the disembodied dreamer himself; and yet, apart from rare visions, the denizens of our gross planet feel it not. It is in this, during such a condition of complete Maya that the [[Soul]]s or astral Egos of pure, loving sensitives, labouring under the same illusion, think their loved ones come down to them on earth, while it is their own Spirits that are raised towards those in the Deva-Chan. Many of the subjective spiritual communications — most of them when the sensitives are pure minded — are real; but it is most difficult for the [[initiation|uninitiated]] [[Mediumship|medium]] to fix in his mind the true and correct pictures of what he sees and hears. Some of the [[phenomena]] called psychography (though more rarely) are also real. The spirit of the sensitive getting
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-6_6203.jpg http://www.theosophy.wiki/mywiki/images/ML/68-6_6203_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Psychography''' refers to automatic writing (rather than its modern definition as the study of personality, values, attitudes, interests, and lifestyles).

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

odylised, so to say, by the [[aura]] of the Spirit in the Deva-Chan, becomes for a few minutes that departed personality, and writes in the hand writing of the latter, in his language and in his thoughts, as they were during his life time. The two spirits become blended in one; and, the preponderance of one over the other during such phenomena determines the preponderance of personality in the characteristics exhibited in such writings, and "trance speaking." What you call "rapport" is in plain fact an identity of molecular vibration between the [[astral]] part of the incarnate medium and the astral part of the disincarnate personality. I have just noticed an article on smell by some English Professor (which I will cause to be reviewed in the [[The Theosophist (periodical)|Theosophist]] and say a few words), and find in it something that applies to our case. As, in music, two different sounds may be in accord and separately distinguishable, and this harmony or discord depends upon the synchronous vibrations and complementary periods; so there is rapport between medium and "control" when their astral molecules move in accord. And the question whether the communication shall reflect more of the one personal idiosyncracy, or the other, is determined by the relative intensity of the two sets of vibrations in the compound

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-7_6204.jpg http://www.theosophy.wiki/mywiki/images/ML/68-7_6204_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
wave of [[Ākāśa|Akasa]]. The less identical the vibratory impulses the more mediumistic and less spiritual will be the message. So then, measure your medium's moral state by that of the alleged "controlling" Intelligence, and your tests of genuineness leave nothing to be desired.

(4) Or are there great varieties of condition within the limits, so to speak, of Deva Chan, so that an appropriate state is dropped into by all, from which they will be born into lower and higher conditions in the next world of causes. It is no use multiplying hypotheses. We want some information to go upon.

(4) Yes; there are great varieties in the Deva-Chan states, and, it is all as you say. As many varieties of bliss, as on earth there are shades of perception and of capability to appreciate such reward. It is an ideated paradise, in each case of the Ego's own making, and by him filled with the scenery, crowded with the incidents, and thronged with

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-8_6205.jpg http://www.theosophy.wiki/mywiki/images/ML/68-8_6205_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

the people he would expect to find in such a sphere of compensative bliss. And it is that variety which guides the temporary [[Ego#Lower ego|personal Ego]] into the current which will lead him to be reborn in a lower or higher condition in the next [[Globe#Worlds of Causes and of Effects|world of causes]]. Everything is so harmoniously adjusted in nature — especially in the subjective world, that no mistake can be ever committed by the [[Tathagatas]] — or [[Dhyāni-Chohan|Dhyan Chohans]] — who guide the impulses.

(5) On the face of the idea, a purely spiritual state would only be enjoyable to the entities highly spiritualized in this life. But there are myriads of very good people (morally) who are not spiritualized at all. How can they be fitted to pass, with their recollections of this life from a material to a spiritual condition of existence.

(5) It is "a spiritual condition" only as contrasted with our own grossly "material condition," and, as already stated — it is such degrees of spirituality that constitute and determine the great "varieties" of conditions within the limits of Deva-Chan.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-9_6206.jpg http://www.theosophy.wiki/mywiki/images/ML/68-9_6206_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
A mother from a savage tribe is not less happy than a mother from a regal palace, with her lost child in her arms; and although as actual Egos, children prematurely dying before the perfection of their septenary Entity do not find their way to Deva-Chan, yet all the same the mother's loving fancy finds her children there, without one missing that her heart yearns for. Say — it is but a dream, but after all what is objective life itself but a panorama of vivid unrealities? The pleasures realized by a Red Indian in his "happy hunting grounds" in that Land of Dreams is not less intense than the ecstasy felt by a connoisseur who passes [[aeon]]s in the wrapt delight of listening to divine Symphonies by imaginary [[angel]]ic choirs and orchestras. As it is no fault of the former, if born a "savage" with an instinct to kill — though it caused the death of many an innocent animal — why, if with it all, he was a loving father, son, husband, why should he not also enjoy his share of reward? The case would be quite different if the same cruel acts had been done by an educated and civilized person, from a mere love of sport. The savage in being reborn would simply take a low place in the scale, by reason of his imperfect moral development; while the Karma of the other would be tainted with moral delinquency. . . .
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-10_6207.jpg http://www.theosophy.wiki/mywiki/images/ML/68-10_6207_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Red Indian" refers to American Indians; Native Americans.

{{Col-end}}

== Page 11 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Every one but that ego which, attracted by its gross magnetism, falls into the current that will draw it into the [[Moon#The_"Planet_of_death"|"planet of Death"]] — the mental as well as physical satellite of our earth — is fitted to pass into a relative "spiritual" condition adjusted to his previous condition in life and mode of thought. To my knowledge and recollection [[Helena Petrovna Blavatsky|H.P.B.]] explained to [[Allan Octavian Hume|Mr. Hume]] that man's [[Buddhi|sixth principle]], as something purely spiritual could not exist, or have conscious being in the Deva-Chan, unless it assimilated some of the more abstract and pure of the mental attributes of the [[Manas#The "fifth principle" in The Mahatma Letters|fifth principle]] or [[animal Soul]]: its manas (mind) and memory. When man dies his [[Liṅga-śarīra|second]] and [[Prāṇa|third]] principles die with him; the lower triad disappears, and the [[Kāma|fourth]], [[Manas#Lower manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]] principles form the surviving Quaternary. (Read again page 6 in [[Fragments of Occult Truth (Article)|Fragments of O.T.]]) Thenceforth it is a [[Life after Death#The "Death struggle"|"death" struggle]] between the Upper and Lower dualities. If the upper wins, the sixth, having attracted to itself the quintessence of Good from the fifth — its nobler affections, its saintly (though they be earthly) aspirations, and the most Spiritualised portions of its mind — follows its divine elder (the 7th) into the [[Life after Death#Period of gestation|"Gestation" State]]; and the fifth and fourth remain in association as an empty [[shell]] — (the expression is quite correct) — to roam in the earth's atmosphere, with half the personal memory gone, and the more brutal instincts fully alive for a certain period — an "Elementary" in short. This is the "angel guide" of the average medium. If, on the other hand, it is the Upper Duality which is defeated, then, it is the fifth principle that assimilates all that there may be left of personal recollection and perceptions of its personal individuality in the sixth. But, with all this additional stock, it will not remain in [[Kāmaloka|Kama-Loka]] — "the world of Desire" or our Earth's atmosphere. In a very short time

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-11_6208.jpg http://www.theosophy.wiki/mywiki/images/ML/68-11_6208_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Fifth principle or animal soul."''' In October 1881, A. O. Hume defines the animal soul as the combination of the "astral body (Liṅga-śarīra), the "astral shape" (Kāmarūpa), and the "animal or physical intelligence," referring to the Lower manas.
* '''Fragments of O.T.''' refers to the series of articles [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']].

{{Col-end}}

== Page 12 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
like a straw floating within the attraction of the vortices and pits of the Maelstrom, it is caught up and drawn into the great whirlpool of human [[Ego]]s; while the sixth and seventh — now a purely Spiritual, individual [[Monad|MONAD]], with nothing left in it of the late [[Principle#Individuality and personality|personality]], having no regular "gestation" period to pass through: (since there is no purified personal Ego to be reborn), after a more or less prolonged period of unconscious Rest in the boundless [[Space]] — will find itself reborn in another personality on the next planet. When arrives the period of "Full Individual Consciousness" — which precedes that of Absolute Consciousness in the [[Nirvāṇa#Parinirvāṇa|Pari-Nirvana]] — this lost personal life becomes as a torn out page in the great Book of Lives, without even a disconnected word left to mark its absence. The purified monad will neither perceive nor remember it in the series of its past rebirths — which it would had it gone to the "World of Forms" ([[Devachan#Rupa and Arupa lokas|rupa-loka]]) — and its retrospective glance will not perceive even the slightest sign to indicate that it had been. The light of Samma-Sambuddh —

". . . that light which shines beyond our mortal ken

The line of all the lives in all the worlds " —

throws no ray upon that personal life in the series of lives foregone.

To the credit of mankind, I must say, that such an utter obliteration of an existence from the tablets of Universal Being does not occur often enough to make a great percentage. In fact, like the much mentioned "congenital idiot" such a thing is a lusus naturae — an exception, not the rule.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-12_6209.jpg http://www.theosophy.wiki/mywiki/images/ML/68-12_6209_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*'''Sammā-Sambuddha''' means "complete enlightenment." One of the results of this is the knowledge of the whole series of one's past incarnations.
* '''"The line of all the lives"''' is the correct transcription of the letter. The third and the chronological editions incorrectly say, "The ''light'' of all the lives." The Master is quoting from [[Edwin Arnold]]'s ''Light of Asia'' which actually reads, "The line of all ''his'' lives."
*'''Lusus naturae''' means "a freak of nature."

{{Col-end}}

== Page 13 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(6) And how is a spiritual existence in which everything has merged into the sixth principle, compatible with that consciousness of individual and personal material life which must be attributed to the Ego in Deva-Chan if he retains his earthly consciousness as stated in the Theosophist Note.

(6) The question is now sufficiently explained, I believe: the sixth and seventh principles apart from the rest constitute the eternal imperishable, but also unconscious "Monad." To awaken in it to life the latent consciousness, especially that of personal individuality, requires the monad plus the highest attributes of the fifth — the "[[Soul#Animal soul|animal Soul]]"; and it is that which makes the [[Devachan#Devachanic ego|ethereal Ego]] that lives and enjoys bliss in the Deva-Chan. [[Spirit]], or the unalloyed emanations of the ONE — the latter forming with the seventh and sixth principles the highest triad — neither of the two emanations are capable of assimilating but that which is

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-13_6210.jpg http://www.theosophy.wiki/mywiki/images/ML/68-13_6210_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 14 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
good, pure and holy; hence, no sensual, material or unholy recollection can follow the purified memory of the Ego to the region of Bliss. The [[Karma]] for these recollections of evil deeds and thought will reach the [[Ego]] when it changes its personality in the following world of causes. The [[Monad]], or the "Spiritual Individuality," remains untainted in all cases. "No sorrow or Pain for those born there (in the Rupa-Loka of Deva-Chan); for this is the Pure-land. All the regions in Space possess such lands (Sakwala), but this land of Bliss is the most pure." In the Djnana Prasthana Shaster, it is said: "by personal purity and earnest [[meditation]], we overleap the limits of the World of Desire, and enter in the World of Forms."

(7) The period of gestation between [[Death]] and Deva-Chan has hitherto been conceived by me at all events as very long. Now it is said to be in some cases only a few days, in no cases (it is implied) more than a few years. This seems plainly stated, but I ask if it can be explicitly confirmed because it is a point on which so much turns.

(7) Another fine example of the habitual disorder in which Mrs. [[Helena Petrovna Blavatsky|H.P.B.]]'s mental furniture is kept. She talks of "[[Bardo]]" and does not even say to her readers what it means!

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-14_6211.jpg http://www.theosophy.wiki/mywiki/images/ML/68-14_6211_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Djnana Prasthana Shaster''' probably refers to the Jñāna-prasthāna-śāstra, composed by Katyayaniputra. The Jnanaprasthana ("establishment of knowledge") is one of the seven Sarvāstivāda Abhidharma Buddhist scriptures.

{{Col-end}}

== Page 15 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
As in her writing room confusion is ten times confounded, so in her mind are crowded ideas piled in such a chaos that when she wants to express them the tail peeps out before the head. "Bardo" has nothing to do with the duration of time in the case you are referring to. "Bardo" is the period between death and rebirth — and may last from a few years to a [[kalpa]]. It is divided into three sub-periods (1) when the Ego delivered of its mortal coil enters into [[Kāmaloka|Kama-Loka]] (*) (the abode of [[Elementary|Elementaries]]); (2) when it enters into its [[Life after Death#Period of gestation|"Gestation State"]]; (3) when it is reborn in the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]] of Deva-Chan. Sub-period (1) may last from a few minutes to a number of years — the phrase "a few years" becoming puzzling and utterly worthless without a more complete explanation; Sub-period (2) is "very long"; as you say, longer sometimes than you may even imagine, yet proportionate to the Ego's spiritual stamina; Sub-period (3) lasts in proportion to the good [[Karma|KARMA]], after which the [[monad]] is again [[reincarnation|reincarnated]]. The Agama Sutra saying: — "in all these Rupa-Lokas, the Devas (Spirits) are equally subjected to birth, decay, old age, and death," means only that an Ego is borne thither then begins fading out and finally "dies," i.e., falls into that unconscious condition which precedes rebirth; and ends the Sloka with these words — "As the devas emerge from these heavens, they enter the lower world again:" i.e, they leave a world of bliss to be reborn in a [[Globe#Worlds of Causes and of Effects|world of causes]].
 
(*) Tibetan: Yuh-Kai.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-15_6212.jpg http://www.theosophy.wiki/mywiki/images/ML/68-15_6212_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''footnote''' seems to have been added later in a different color. Some students speculate it may have been added by the disciple that precipitated the letter. The word '''Yuh-Kai''' was taken from Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese'' (p.83, footnote), and is not Tibetan but Chinese (欲界 yùjiè, "desire realm").

{{Col-end}}

== Page 16 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(8) In that case, and assuming that [[Devachan|Deva-Chan]] is not solely the heritage of adepts and persons almost as elevated, there is a condition of existence tantamount to [[Heaven]] actually going on, from which the life of Earth may be watched by an immense number of those who have gone before! (9) And for how long? Does this state of spiritual beatitude endure for years? for decades? for centuries?

(8) Most emphatically "the Deva-Chan is not solely the heritage of adepts," and most decidedly there is a "heaven" — if you must use this astro-geographical Christian term — for "an immense number of those who have gone before." But "the life of Earth" can be watched by none of these, for reasons of the Law of Bliss plus [[Māyā|Maya]], already given.

(9) For years, decades, centuries and milleniums, oftentimes — multiplied by something more. It all depends upon the duration of [[Karma]]. Fill with oil Den's little cup, and a city Reservoir of water, and lighting both see which burns the longer. The [[Ego]] is the wick and Karma the oil: the difference in the quantity of the latter (in the cup and the reservoir) suggesting to you the great difference in the duration of various Karmas. Every effect must be proportionate to the cause. And, as man's terms of incarnate existence bear but a small proportion to his periods of
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-16_6213.jpg http://www.theosophy.wiki/mywiki/images/ML/68-16_6213_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Den's little cup" probably refers to the Sinnett's young son Dennis.

{{Col-end}}

== Page 17 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
inter-natal existence in the [[Manvantara|manvantaric]] cycle, so the good thoughts, words, and deeds of any one of these "lives" on a [[globe]] are causative of effects, the working out of which requires far more time than the evolution of the causes occupied. Therefore, when you read in the Jats and other fabulous stories of the [[Buddhism|Buddhist]] Scriptures that this or the other good action was rewarded by [[Kalpa]]s of several figures of bliss, do not smile at the absurd exaggeration, but bear in mind what I have said. From a small seed, you know, sprung a tree whose life endures now for 22 centuries; I mean the Anuradha-pura Bo tree. Nor must you laugh, if ever you come across Pindha-Dhana or any other Buddhist Sutra and read: "Between the Kama-Loka and the Rupa-Loka there is a locality, the dwelling of '[[Mara]]' (Death). This Mara filled with passion and lust, destroys all virtuous principles, as a stone grinds corn. (*) His palace is 7000 yojanas square, and is surrounded by a seven-fold wall," for you will feel now more prepared to understand the allegory. Also, when Beal, or Burnouf, or [[Thomas William Rhys Davids|Rhys Davids]] in the innocence of their [[Christianity|Christian]] and materialistic souls indulge in such translations as they generally do, we do not bear them malice for their commentaries, since they cannot know any better. But what can the following mean: — "The names of the Heavens (a mistranslation; [[loka]]s are not heavens but localities or abodes) of Desire, Kama- —
 
(*) This Mara, as you may well think, is the allegorical image of the sphere called the [[Moon#The "Planet of death"|"Planet of Death"]] — the whirlpool whither disappear the lives doomed to destruction. It is between Kama and Rupa-Lokas that the struggle takes place.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-17_6214.jpg http://www.theosophy.wiki/mywiki/images/ML/68-17_6214_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Jats''' are the accounts of the Buddha's previous lives in the Jataka Tales.
* The '''Anuradha-pura Bo tree''' is a Bodhi Tree (or "Bo tree", in Sinhalese) still existing in Anuradhapura, a major city in Sri Lanka, which is said to date back to the year 245 BC.
* A '''Yojana''' is a Vedic measure of distance that was used in ancient India. It is equivalent to about 1.6 km (1 mi) as per modern measures of distance, although the exact value is disputed among scholars (between 2 and 5 km (1 and 3 mi)).

{{Col-end}}

== Page 18 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Loka so called, because the beings who occupy them are subject to desires of eating, drinking, sleeping and love. They are otherwise called the abodes of the five (?) orders of sentient creatures — Devas, men, asuras, beasts, demons" (Lau-tan Sutra, trans. by S. Beal). They mean simply that, had the reverend translator been acquainted with the true doctrine a little better — he would have (1) divided the [[Deva]]s into two classes — and called them the "Rupa-devas" and the "Arupa-devas" (the "form" — or objective, and the "formless" or subjective Dhyan Chohans; and (2) — would have done the same for his class of "men," since there are shells, and "Mara-rupas" — i.e. bodies doomed to annihilation. All these are:

(1) "''Rupa-devas''" — [[Dhyāni-Chohan|Dhyan Chohans]] (*) having forms } Ex-men.

(2) "''Arupa-devas''" [Dhyan Chohans] having no forms } Ex-men.

(3) "''[[Vampire#Pisachas|Pisachas]]''" — (two-principled) ghosts.

(4) "''Mara-rupa''" — Doomed to death (3 principled).

(5) ''Asuras'' — [[Elementals]] — having human form } Future men.

(6) ''Beasts'' — [Elementals] 2nd class — animal Elementals } Future men.

(7) ''Rakshasas'' (Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. Dead or alive they have, so to say cheated nature; but it is only temporary — until our planet goes into obscuration, after which they have nolens volens to be annihilated.

It is these seven groups that form the principal divisions of the Dwellers of the subjective world around us. It is in stock No. 1, that are the intelligent Rulers of this world of Matter, and who, with all this intelligence are but the blindly obedient instruments of the
 
(*) The Planetary Spirits of our Earth are not of the highest, as you may well imagine — since, as Subba Row says in his criticism upon Oxley's work that no Eastern Adept would like to be compared with an angel or Deva. See May [[The Theosophist (periodical)|''The Theosophist'']].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-18_6215.jpg http://www.theosophy.wiki/mywiki/images/ML/68-18_6215_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* In the book [[Man: Fragments of Forgotten History (book)|''Man: Fragments of Forgotten History'']] the same table of "dwellers" is printed and some concepts are added. About the Pisachas it is said that they are "shells left in Kama Loka after the passage of the ego into Devachan". About the mara-rupas it is added: "Shells of persons with abnormally material attractions, whose spiritual and psychic life, being a complete blank, cannot carry them on to Devachan". As for the "Beasts" the book says: "Elementals of the lower order connected with the different elements and animals".
* '''Lau-tan Sutra'''. The reference is taken from Rev. Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese''.
{{Col-end}}

== Page 19 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Logos|ONE]]; the active agents of a Passive Principle.

And thus are misinterpreted and mistranslated nearly all our Sutras; yet even under that confused jumble of doctrines and words, for one who knows even superficially the true doctrine, there is firm ground to stand upon. Thus, for instance in enumerating the seven lokas of the "Kama-Loka" the Avatamsaka Sutra, gives as the seventh, the "Territory of Doubt." I will ask you to remember the name as we will have to speak of it hereafter. Every such "world" within the [[Globe#Worlds of Causes and of Effects|Sphere of Effects]] has a Tathagata, or "Dhyan Chohan" — to protect and watch over, not to interfere with it. Of course, of all men, [[Spiritualism|spiritualists]] will be the first to reject and throw off our doctrines to "the limbo of exploded superstitions." Were we to assure them that every one of their "[[Summerland]]s" had seven boarding houses in it, with the same number of "[[Spirit Guide]]s" to "boss" in them, and call these "[[angel]]s," Saint Peters, Johns, and [[William Eglinton#Ernest|St. Ernests]], they would welcome us with open arms. But whoever heard of Tathagats and Dhyan Chohans, Asuras and Elementals? Preposterous! Still, we are happily allowed — by our friends ([[William Eglinton|Mr. Eglinton]], at least) — to be possessed "of a certain knowledge of [[Occultism|Occult Sciences]]" (Vide "Light"). And thus, even this mite of "Knowledge" is at your service, and is now helping me to answer your following question:

"Is there any intermediate condition between the spiritual beatitude of Deva-Chan, and the forlorn shadow life of the only half conscious elementary reliquiae of human beings who have lost their [[Buddhi|sixth principle]]. Because if so that might give a locus standi in imagination to the Ernests and Joeys of the spiritual [[Mediumship|mediums]] — the better sort of [[Mediumship#Spirit guides|controlling "spirits"]]. If so surely that must be a very populous world? from which any amount of "spiritual" communications might come."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-19_6216.jpg http://www.theosophy.wiki/mywiki/images/ML/68-19_6216_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''"Territory of Doubt."''' This idea does not seem to be in the Avatamsaka Sutra but is present in the ''Sukhāvatī-vyūha-sūtra'' (§133-142). See [http://prajnaquest.fr/blog/the-territory-of-doubt/ The Territory of Doubt] by David Reigle
*'''Locus standi''' is Latin for "right to stand or be heard."
{{Col-end}}

== Page 20 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Alas, no; my friend; not that I know of. From "[[Devachan|Sukhavati]]" down to the "Territory of Doubt" there is a variety of Spiritual States; but I am not aware of any such "intermediate condition." I have told you of the Sakwalas (though I cannot be enumerating them since it would be useless); and even of [[Avitchi]] — the "[[Hell]]" from which there is no return (*), and I have no more to tell about. "The forlorn shadow" has to do the best it can. As soon as it has stepped outside the [[Kāmaloka|Kama-Loka]], and crossed the "Golden Bridge" leading to the "Seven Golden Mountains" the [[Ego]] can confabulate no more, with easy-going mediums. No "Ernest" or "Joey" has ever returned from the [[Devachan#Rupa and Arupa Lokas|Rupa Loka]] — let alone the Arupa-Loka — to hold sweet intercourse with mortals.

Of course there is a "better sort" of reliquiae; and the "[[shell]]s" or the "earth-walkers" as they are here called, are not necessarily all bad. But even those that are good, are made bad for the time being by mediums. The "shells" may well not care, since they have nothing to lose, anyhow. But there is another kind of "Spirits," we have lost sight of: the [[Suicide|suicides]] and those killed by accident. Both kinds can communicate, and both have to pay dearly for such visits. And now I have again to explain what I mean. Well, this class is the one that the French [[Spiritism|Spiritists]] call — "les Esprits Souffrants." They are an exception to the rule, as they have to remain within the earth's attraction,and in its
 
(*) In Abidharma Shastra (Metaphysics) we read: — "Buddha taught that on the outskirts of all the Sakwalas, there is a black interval, without Sun or moonlight for him who falls into it. There is no re-birth from it. It is the cold Hell, the great Naraka." This is Avitchi.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-20_6217.jpg http://www.theosophy.wiki/mywiki/images/ML/68-20_6217_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Les Esprits Souffrants''' means "the suffering spirits" in French.

{{Col-end}}

== Page 21 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
atmosphere — the Kama-Loka -- till the very last moment of what would have been the natural duration of their lives. In other words, that particular wave of life-evolution must run on to its shore. But it is a sin and cruelty to revive their memory and intensify their suffering by giving them a chance of living an artificial life; a chance to overload their [[Karma]], by tempting them into opened doors, viz., [[Mediumship|mediums]] and sensitives, for they will have to pay roundly for every such pleasure. I will explain. The suicides, who, foolishly hoping to escape life, found themselves still alive, — have suffering enough in store for them from that very life. Their punishment is in the intensity of the latter. Having lost by the rash act their [[Ātman|seventh]] and [[Buddhi|sixth]] principles, though not for ever, as they can regain both — instead of accepting their punishment, and taking their chances of redemption, they are often made to regret life and tempted to regain a hold upon it by sinful means. In the Kama-Loka, the land of intense desires, they can gratify their earthly yearnings but through a living proxy; and by so doing, at the expiration of the natural term, they generally lose their [[monad]] for ever. As to the victims of accident — these fare still worse. Unless they were so good and pure, as to be drawn immediately within the Akasic Samadhi, i.e. to fall into a state of quiet slumber, a sleep full of rosy dreams, during which, they have no recollection of the accident, but move and live among their familiar friends and scenes, until their natural

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-21_6218.jpg http://www.theosophy.wiki/mywiki/images/ML/68-21_6218_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 22 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
life-term is finished, when they find themselves born in the Deva-Chan — a gloomy fate is theirs. Unhappy shades, if sinful and sensual they wander about — (not [[shell]]s, for their connection with their two higher principles is not quite broken) — until their death-hour comes. Cut off in the full flush of earthly passions which bind them to familiar scenes, they are enticed by the opportunities which mediums afford, to gratify them vicariously. They are the Pisachas, the Incubi, and Succubi of mediaeval times; the demons of thirst, gluttony, lust and avarice, — [[Elementary|elementaries]] of intensified craft, wickedness and cruelty; provoking their victims to horrid crimes, and revelling in their commission! They not only ruin their victims, but these [[Vampire#Psychic vampire|psychic vampires]], borne along by the torrent of their hellish impulses, at last, at the fixed close of their natural period of life — they are carried out of the earth's aura into regions where for ages they endure exquisite suffering and end with entire destruction.

But if the victim of accident or violence, be neither very good, nor very bad — an average person — then this may happen to him. A medium who attracts him, will create for him the most undesirable of things: a new combination of [[Skandha]]s and a new and evil Karma. But let me give you a clearer idea of what I mean by Karma in this case.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-22_6219.jpg http://www.theosophy.wiki/mywiki/images/ML/68-22_6219_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 23 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
In connection with this, let me tell you before, that since you seem so interested with the subject, you can do nothing better than to study the two doctrines — of [[Karma]] and [[Nirvāṇa|Nirvana]] — as profoundly as you can. Unless you are thoroughly well acquainted with the two tenets — the double key to the metaphysics of Abidharma — you will always find yourself at sea in trying to comprehend the rest. We have several sorts of Karma and Nirvana in their various applications — to the Universe, the world, [[Deva]]s, [[Buddha]]s, [[Bodhisattva|Bodhisatwas]], men and animals — the second including its [[Kingdoms of Life|seven kingdoms]]. Karma and Nirvana are but two of the seven great MYSTERIES of [[Buddhism|Buddhist]] metaphysics; and but four of the seven are known to the best orientalists, and that very imperfectly.

If you ask a learned Buddhist priest what is Karma? — he will tell you that Karma is what a [[Christianity|Christian]] might call Providence (in a certain sense only) and a [[Islam|Mahomedan]] — Kismet, fate or destiny (again in one sense). That it is that cardinal tenet which teaches that, as soon as any conscious or sentient being, whether man, deva, or animal dies, a new being is produced and he or it reappears in another birth, on the same or another planet, under conditions of his or its own antecedent making. Or, in other words

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-23_6220.jpg http://www.theosophy.wiki/mywiki/images/ML/68-23_6220_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Abhidharma''' (Sanskrit) or Abhidhamma (Pāli) are ancient Buddhist texts which contain doctrinal material appearing in the Buddhist Sutras.

{{Col-end}}

== Page 24 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that Karma is the guiding power, and Trishna (in Pali Tanha) the thirst or desire to sentiently live — the proximate force or energy, the resultant of human (or animal) action, which, out of the old [[Skandha]]s (*) produce the new group that form the new being and control the nature of the birth itself. Or to make it still clearer, the new being, is rewarded and punished for the meritorious acts and misdeeds of the old one; Karma representing an Entry Book, in which all the acts of man, good, bad, or indifferent, are carefully recorded to his debit and credit — by himself, so to say, or rather by these very actions of his. There, where Christian poetical fiction created, and sees a "[[Lipika|Recording]]" Guardian Angel, stern and realistic Buddhist logic, perceiving the necessity that every cause should have its effect — shows its real presence. The opponents of Buddhism have laid great stress upon the alleged injustice that the doer should escape and an innocent victim be made to suffer, — since the doer and the sufferer are different beings. The fact is, that while in one sense they may be so considered, yet in another they are identical. The "old being" is the sole parent — father and mother at once — of the "new being." It is the former who is the creator and fashioner, of the latter, in reality; and far more so in plain truth, than any father in flesh. And once that you have well mastered the meaning of Skandhas you will see what I mean.
 
(*) I remark that in the second as well as in the first edition of your [[The Occult World (book)|Occult World]] the same misprint appears, and that the word Skandha is spelt Shandba — on page 130. As it now stands I am made to express myself in a very original way for a supposed [[Adept]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-24_6221.jpg http://www.theosophy.wiki/mywiki/images/ML/68-24_6221_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 25 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
It is the group of Skandhas, that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Sankhara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the "heresy or delusion of individuality" and of Attavada "the doctrine of Self," both of which (in the case of the [[Manas|fifth principle]] the soul) lead to the [[Māyā|maya]] of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession.
 
Now, returning to the question of identity between the old and the new "Ego" I may remind you once more, that even your Science has accepted the old, very old fact distinctly taught by our Lord (*), viz. — that a man of any given age, while sentiently the same, is yet physically not the same as he was a few years earlier (we say seven years and are prepared to maintain and prove it): buddhistically
 
(*) See the Abhidharma Kosha Vyakhya, the Sutta Pitaka, any Northern Buddhist book, all of which show [[Gautama Buddha]] saying that none of these Skandhas is the [[soul]]; since the body is constantly changing, and that neither man, animal, nor plant is ever the same for two consecutive days or even minutes. "Mendicants! remember that there is within man no abiding principle whatever, and that only the learned disciple who acquires [[wisdom]], in saying 'I am' — knows what he is saying."

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-25_6222.jpg http://www.theosophy.wiki/mywiki/images/ML/68-25_6222_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Sakkāya-diṭṭhi''' ([[Pāli]]) is the wrong idea that we are the personality formed by the skandhas. '''Attavāda''' (Pāli) refers to the illusion of the existence one's self as a substantial and permanent entity.

{{Col-end}}

== Page 26 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
speaking, his Skandhas have changed. At the same time they are ever and ceaselessly at work in preparing the abstract mould, the "[[privation]]" of the future new being. Well then, if it is just that a man of 40 should enjoy or suffer for the actions of the man of 20, so it is equally just that the being of the [[Reincarnation|new birth]], who is essentially identical with the previous being — since he is its outcome and creation — should feel the consequences of that begetting Self or [[Principle#Individuality and personality|personality]]. Your Western law which punishes the innocent son of a guilty father by depriving him of his parent, rights and property; your civilized Society which brands with infamy the guileless daughter of an immoral, criminal mother; your [[Christianity|Christian]] Church and Scriptures which teach that the "Lord [[God]] visits the sins of the fathers upon the children unto the third and fourth generation" are not all these far more unjust and cruel than anything done by [[Karma]]? Instead of punishing the innocent together with the culprit, the Karma avenges and rewards the former, which neither of your three western potentates above mentioned ever thought of doing. But perhaps, to our physiological remark the objectors may reply that it is only the [[Sthūla-śarīra|body]] that changes, there is only a molecular transformation, which has nothing to do with the mental evolution; and that the Skandhas represent not only a material but also a set of mental and moral qualities. But is there, I ask, either a sensation, an abstract idea, a tendency of mind, or a mental power, that

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/68-26_6223.jpg http://www.theosophy.wiki/mywiki/images/ML/68-26_6223_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 27 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
one could call an absolutely non-molecular phenomenon? Can even a sensation or the most abstractive thoughts which is something, come out of nothing, or be nothing?

Now, the causes producing the "new being" and determining the nature of Karma are, as already said — Trishna (or "Tanha") — thirst, desire for sentient existence and Upadana — which is the realization or consummation of Trishna or that desire. And both of these the [[Mediumship|medium]] helps to awaken and to develop ''ne plus ultra'' in an [[Elementary]], be he a [[suicide]] or a victim. (*) The rule is, that a person who dies a natural death, will remain from "a few hours to several short years," within the earth's attraction, i.e., in the [[Kāmaloka|Kama-Loka]]. But exceptions are, in the case of suicides and those who die a violent death in general. Hence, one of such [[Ego]]s, for instance, who was destined to live — say 80 or 90 years, but who either killed himself or was killed by some accident, let us suppose at the age of 20 — would have to pass in the Kama Loka not "a few years," but in his case 60 or 70 years, as an Elementary, or rather an "earth-walker"; since he is not, unfortunately for him, even a "shell." Happy, thrice happy, in comparison, are those disembodied entities,who
 
(*) Alone the [[Kāmaloka#Shells|Shells]] and the [[Elemental]]s are left unhurt, though the morality of the sensitives can by no means be improved by the intercourse.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-27_6224.jpg http://www.theosophy.wiki/mywiki/images/ML/68-27_6224_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Upādāna''' is the [[Sanskrit]] and [[Pāli]] word for "clinging," "attachment" or "grasping".
* '''Ne plus ultra''' is a French expression meaning the acme or highest point.

{{Col-end}}

== Page 28 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
sleep their long slumber and live in dream in the bosom of Space! And woe to those whose Trishna will attract them to mediums, and woe to the latter, who tempt them with such an easy Upadana. For in grasping them, and satisfying their thirst for life, the medium helps to develop in them — is in fact the cause of — a new set of [[Skandha]]s, a new body, with far worse tendencies and passions than was the one they lost. All the future of this new body will be determined thus, not only by the [[Karma]] of demerit of the previous set or group but also by that of the new set of the future being. Were the mediums and [[Spiritualism|Spiritualists]] but to know, as I said, that with every new "[[Mediumship#Spirit guides|angel guide]]" they welcome with rapture, they entice the latter into an Upadana which will be productive of a series of untold evils for the new Ego that will be born under its nefarious shadow, and that with every seance — especially for materialization — they multiply the causes for misery, causes that will make the unfortunate Ego fail in his spiritual birth, or be reborn into a worse existence than ever — they would, perhaps, be less lavishing their hospitality.

And now, you may understand why we oppose so strongly Spiritualism and mediumship. And, you will also see, why, to satisfy [[Allan Octavian Hume|Mr. Hume]], — at least in one direction, — I got myself into a scrape

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-28_6225.jpg http://www.theosophy.wiki/mywiki/images/ML/68-28_6225_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 29 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
with the [[Chohan]], and mirabile dictu! — with both the sahibs, "the young men by the name of" — [[Ross Scott|Scott]] and [[A. Banon|Banon]]. To amuse you I will ask [[Helena Petrovna Blavatsky|H.P.B.]] to send you with this a page of the [[A. Banon|"Banon papyrus"]], an article of his that he winds up with a severe literary thrashing of my humble self. Shadows of the Asuras, in what a passion she flew upon reading this rather disrespectful criticism! I am sorry she does not print it, upon considerations of "family honour" as the "[[Djual Khool|Disinherited]]" expressed it. As to the Chohan, the matter is more serious; and, he was far from satisfied that I should have allowed [[William Eglinton|Eglinton]] to believe it was myself. He had permitted this proof of the power in living man to be given to the Spiritualists through a medium of theirs, but had left the programme and its details to ourselves; hence his displeasure at some trifling consequences. I tell you, my dear friend, that I am far less free to do as I like than you are in the matter of [[The Pioneer (periodical)|the Pioneer]]. None of us but the highest [[Khobilgan|Chutuktus]] are their full masters. But I digress.

And now that you have been told much and had explained a good deal, you may as well read this letter to our irrepressible friend — [[Alice Gordon|Mrs. Gordon]]. The reasons given may throw some cold water on her Spiritualistic zeal, though I have my reasons to doubt it. Anyhow it may show her that it is not against true Spiritualism that we set ourselves, but only against indiscriminate mediumship and — physical manifestations, —

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-29_6226.jpg http://www.theosophy.wiki/mywiki/images/ML/68-29_6226_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Mirabile dictu''' is from the Latin, meaning "wonderful to say" or "miraculously".

* '''Sahib''' means "friend" in Arabic and was commonly used in the Indian Sub-continent as a courteous term in the way that "Mr." and "Mrs." are used in the English language.
{{Col-end}}
== Page 30 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
materializations and trance-possessions especially. Could the Spiritualists be only made to understand the difference between [[Principle#Individuality and personality|individuality and personality]], between individual and personal immortality and some other truths, they would be more easily persuaded that [[Occultism|Occultists]] may be fully convinced of the [[monad]]'s immortality, and yet deny that of the [[soul]] — the vehicle of the personal [[Ego]]; that they can firmly believe in, and themselves practice spiritual communications and intercourse with the disembodied Egos of the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]], and yet laugh at the insane idea of "shaking hands" with a "Spirit"!; that finally, that as the matter stands, it is the Occultists and the [[Theosophy|Theosophists]] who are true Spiritualists, while the modern sect of that name is composed simply of materialistic [[phenomena]]lists.

And once that we are discussing "individuality" and "personality," it is curious that H.P.B. when subjecting poor Mr. Hume's brain to torture with her muddled explanations, never thought — until receiving the explanation from himself, of the difference that exists between individuality and personality — that it was the very same doctrine she had been taught: that of Paccika-Yana, and of Amita-Yana. The two terms as above given by him are the

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-30_6227.jpg http://www.theosophy.wiki/mywiki/images/ML/68-30_6227_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 31 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
correct and literal translation of the [[Pāli|Pali]], [[Saṃskṛta|Sanskrit]], and even of the Chino-Tibetan technical names for the many personal entities blended in one Individuality — the long string of lives emanating from the same Immortal [[Monad|MONAD]]. You will have to remember them: —

(I) The Paccika Yana — (in Sanskrit "Pratyeka") means literally — the "personal vehicle" or personal Ego, a combination of the five lower principles. While —

(2) The Amita-Yana — (in Sanskrit "Amrita") is translated: "The immortal vehicle," or the Individuality, the [[Spiritual Soul]], or the Immortal monad — a combination of the [[Manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]]. (*)
 
(*) To avoid a fresh surprise and confusion at the news of the fifth keeping company with the sixth and seventh, please turn to page 3, et sec. [answer to question 5]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31_6228.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31_6228_thm.jpg]
 
 
[http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Paccika and Amita'''. The correct modern Pāli spelling of the first term is ''pacceka'', which means "separate; by oneself." The spelling for the second term is ''amata'', meaning "deathless." ''Yana'', means "carriage; vehicle."

{{Col-end}}

== Page 32 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
"It appears to me that one of our great difficulties in trying to understand the progress of affairs turns on our ignorance so far of the divisions of the seven principles. Each has in turn its seven elements we are told: can we be told something more concerning the seven-fold constitution of the fourth and fifth principles especially. It is evidently in the divisibility of these that the secret of the future and of many psychic phenomena here during life, resides."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 33 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

Quite right. But I must be permitted to doubt whether with the desired explanations the difficulty will be removed, and you will become able to penetrate "the secret of psychic [[phenomena]]." You, my good friend, whom I had once or twice the pleasure of hearing playing on your piano in the quiet intervals between dress-coating and a beef-and-claret dinner — tell me, could you favour me as readily, as with one of your easy waltzes — with one of Beethoven's Grand Sonatas? Pray, pray have patience! Yet, I would not refuse you by any means. You will find the fourth and the fifth principles, divided into roots and Branches on a fly-sheet herein enclosed, if I find time. (*) And now, how long do you propose to abstain from interrogation marks?

Faithfully,

[[Koot Hoomi|K. H.]]
 
(*) I did not find time. Will send it a day or two later.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-32_6231.jpg http://www.theosophy.wiki/mywiki/images/ML/68-32_6231_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 34 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
P.S. — I hope I have now removed all cause for reproaches — my delay in answering your queries notwithstanding, — and that my character is re-established. Yourself and Mr. Hume have received now more information about the A.E. Philosophy than was ever given out to non-[[Initiation|initiates]] within my knowledge. Your sagacity, my kind friend, will have suggested long ago, that it is not so much because of your combined personal virtues — though Mr. Hume I must confess, has run up a large claim since his conversion — or my personal preferences for either of you, as for other and very apparent reasons. Of all our semi-chelas you two are the most likely to utilise for the general good the facts given you. You must regard them received in trust for the benefit of the whole Society; to be turned over, and employed and re-employed in many ways and in all ways that are good. If you (Mr. Sinnett) would give pleasure to your trans-Himalayan friend, do not suffer any month to pass without writing a Fragment, long or short for the magazine, and then, issuing it as a pamphlet — since you so call it. You may sign them as "A Lay-Chela of K.H.," or in any way you choose. I dare not ask the same favour of Mr. Hume, who has already

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-33_6232.jpg http://www.theosophy.wiki/mywiki/images/ML/68-33_6232_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''A.E. Philosophy''' probably stands for "Arhat-Esoteric Philosophy".
* '''Fragment''' refers to the series [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']]. APS took over authorship (anonymously) from [[A. O. Hume]] with the fourth article in the series.
{{Col-end}}

== Page 35 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
done more than his share in another direction.

I will not answer your query about your [[The Pioneer (periodical)|Pioneer]] connection just now: something may be said on both sides. But at least take no rash decision. We are at the end of the cycle, and you are connected with the [[Theosophical Society|T.S.]]

Under favour of my [[Karma]] — I mean to answer to-morrow Mr. Hume's long and kind personal letter. The abundance of MSS. from me of late shows that I have found a little leisure, their blotched, patchy and mended appearance also proves that my leisure has come by snatches, with constant interruptions, and that my writing has been done in odd places here and there, with such materials as I could pick up. But for the RULE that forbids our using one minim of power until every ordinary means has been tried and failed, I might, of course, have given you a lovely "precipitation" as regards chirography and composition. I console myself for the miserable appearance of my letters with the thought that perhaps, you may not value them the less, for these marks of my personal
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-34_6233.jpg http://www.theosophy.wiki/mywiki/images/ML/68-34_6233_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 36 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
subjection to the way-side annoyances which you English so ingeniously reduce to a minimum with your appliances of sorts. As [[Patience Sinnett|your lady]] once kindly remarked, they take away most effectually the flavour of miracle, and make us as human beings, more thinkable entities, — a wise reflection for which I thank her.

[[Helena Petrovna Blavatsky|H.P.B.]] is in despair: the [[Chohan]] refused permission to [[Morya|M.]] to let her come this year further than the Black Rock, and M. very coolly made her unpack her trunks. Try to console her, if you can. Besides, she is really wanted more at Bombay than Penlor. [[Henry Steel Olcott|Olcott]] is on his way to Lanka and [[Damodar K. Mavalankar|Damodar]] packed up to Poona for a month, his foolish austerities and hard work having broken down his physical constitution. I will have to look after him, and perhaps, to take him away, if it comes to the worst.

Just now I am able to give you a bit of information, which bears upon the so often discussed question of our allowing [[phenomena]]. The Egyptian operations of your blessed countrymen involve such local consequences to the body of [[Occultism|Occultists]] still remaining there and to what they are guarding, that two of our [[adept]]s are already there, having joined

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-35_6234.jpg http://www.theosophy.wiki/mywiki/images/ML/68-35_6234_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The Egyptian operations.''' About a month before the receipt of this letter, the Anglo-Egyptian War started, which led to the British conquest of Egypt.

{{Col-end}}

== Page 37 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
some Druze brethren and three more on their way. I was offered the agreeable privilege of becoming an eye-witness to the human butchery, but — declined with thanks. For such great emergencies is our Force stored up, and hence — we dare not waste it on fashionable [[tamasha]].

In about a week — new religious ceremonies, new glittering bubbles to amuse the babes with, and once more I will be busy night and day, morning, noon, and evening. At times I feel a passing regret that the Chohans should not evolute the happy idea of allowing us also a "sumptuary allowance" in the shape of a little spare time. Oh, for the final Rest! for that [[Nirvāṇa|Nirvana]] where — "to be one with Life, yet — to live not." Alas, alas! having personally realized that: —

". . . the Soul of Things is sweet,

The Heart of Being is celestial Rest,"

one does long for — eternal REST!

Yours,

K. H.
 

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-36_6235.jpg http://www.theosophy.wiki/mywiki/images/ML/68-36_6235_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==

This letter contains questions by Sinnett and answers by the Mahatma K.H. It is called the “Devachan Letter” as it is principally concerned with that state into which the human enters between incarnations.
The letter begins with a reference to a letter in “the last Theosophist.” This was the June 1882 issue. pp. 225-6. It was signed “A Caledonian Theosophist.” This was probably a man by the name of Davidson, or Davison, a scientific ornithologist who at one time worked for Hume in connection with his bird hobby, serving in the capacity of a private secretary. The letter was headed “Seeming Discrepancies.” The writer was concerned with what he considered some differences between statements in one of the articles in the series “Fragments of Occult Truth,” written at that time, by Hume and later by Sinnett, and certain passages in Isis Unveiled, H.P.B.’s first book. The so-called discrepancies had to do with spiritualistic phenomena. He also questioned the meaning of the word “Devachan.”

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter in this way:
<blockquote>
[[Alfred Percy Sinnett|APS's]] questions are on sheets of his usual note paper. The answers, in the KH script, are mostly on separate sheets of fairly heavy bond paper, 8 1/2" X 10" <nowiki>[</nowiki>21.6 X 25.4 cm<nowiki>]</nowiki>, in dull black ink on both sides of the paper. In quite a number of instances, APS's questions have been cut out and pasted onto the answer sheet. Reference numbers are in square brackets. The last several sheets are of a different type of paper, and the script is in finer lettering. Some of the footnotes are in red ink. The reference on p. 110 (middle) indicates that the letter was sent through HPB.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 1198.</ref>
</blockquote>
== Publication history ==

== Commentary about this letter ==

Many of the quotations of Buddhist scriptures given in this letter come from an 1871 book by Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese''. In a number of occasions the quotes were edited by [[Koot Hoomi|Master K.H.]] to add a more esoteric meaning. For an analysis of this see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/ Some Mahatma Letters Sources] by David Reigle.

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]

[[it:Lettera dei Mahatma n° 16]]

Mahatma Letter No. 68

2023-11-14T20:35:50Z

Anton Diachenko: /* Page 5 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate = unknown
| receiveddate = after July 15, 1882 – see [[Mahatma Letter No. 68#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 68''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 16''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 68#Context and background|context and background]].
 
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 69|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 61|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''

{{Col-end}}
== Cover sheet==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The remarks appended to a letter in the last [[The Theosophist (periodical)|Theosophist]], page 226, Col. 1, strike me as very important and as qualifying — I do not say contradicting — a good deal of what we have hitherto been told in re [[Spiritualism]].

We had heard already of a spiritual condition of life in which the redeveloped [[Ego]] enjoyed a conscious existence for a time before [[reincarnation]] in another world; but that branch of the subject has hitherto been slurred over. Now some explicit statements are made about it; and these

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-1_6198.jpg http://www.theosophy.wiki/mywiki/images/ML/68-1_6198_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The last Theosophist''' was the June 1882 issue.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
suggest further enquiries.

In the [[Devachan|Deva Chan]] (I have lent my [[The Theosophist (periodical)|Theosophist]] to a friend; and have not got it at hand to refer to but that if I remember rightly is the name given to the state of spiritual beatitude described) the new [[Ego]] retains complete recollection of his life on earth apparently. Is that so or is there any misunderstanding on that point on my part?
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-2_6199.jpg http://www.theosophy.wiki/mywiki/images/ML/68-2_6199_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Complete recollection of his life"''' In [[Mahatma_Letter_No._85a#Page_4|Letter #85a]] the Master corrects this sentence to read ". . . of his ''spiritual'' life . . ."

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The Deva-Chan, or land of "Sukhavati," is allegorically described by our [[Gautama Buddha|Lord Buddha]] himself. What he said may be found in the Shan-Mun-yi-Tung. Says Tathagata: —

"Many thousand myriads of systems of worlds beyond this (ours) there is a region of Bliss called Sukhavati . . . . This region is encircled within seven rows of railings, seven rows of vast curtains, seven rows of waving trees; this holy abode of Arahats is governed by the Tathagatas ([[Dhyāni-Chohan|Dhyan Chohans]]) and is possessed by the [[Bodhisattva|Bodhisatwas]]. It hath seven precious lakes, in the midst of which flow crystaline waters having 'seven and one' properties, or distinctive qualities (the 7 principles emanating from the ONE). This, O, Sariputra is the 'Deva Chan.' Its divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it. Those born in the blessed region are truly felicitous, there are no more griefs or sorrows in that cycle for them. . . . Myriads of Spirits ([[Lha]]) resort there for rest and then ''return to their own regions''. (*) Again, O, Sariputra, in that land of joy many who are born in it are Avaivartyas (†) . . .
etc., etc.
 
(*) Those who have not ended their earth rings.

(†) Literally — those who will never return — the seventh round men, etc.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-3_6200.jpg http://www.theosophy.wiki/mywiki/images/ML/68-3_6200_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Shan-Mun-yi-Tung''' or ''Daily Prayers of the Contemplative School of Priests'' is a Chinese text containing the ''Amitābha Sūtra'', from which comes the quote that follows. For more information about the Mahatma's rendering of this quote see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/# Some Mahatma Letters Sources] by David Reigle
* The phrase "encircled '''within''' seven rows" has been wrongly transcribed as "encircled '''with''' seven rows" in all printed editions.

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(2) Now except in the fact that the duration of existence in the [[Devachan|Deva Chan]] is limited, there is a very close resemblance between that condition and the [[Heaven]] of ordinary religion (omitting anthropomorphic ideas of [[God]]).

(2) Certainly the new [[Ego]] once that it is reborn, retains for a certain time — proportionate to its Earth-life, a "complete recollection of his life on earth." (*) (See your preceding query.) But it can never return on earth, from the Deva Chan, nor has the latter — even omitting all "anthropomorphic ideas of God" — any resemblance to the paradise or heaven of any religion, and it is [[Helena Petrovna Blavatsky|H.P.B.]]'s literary fancy that suggested to her the wonderful comparison.

(3) Now the question of importance — is who goes to Heaven — or Deva Chan? Is this condition only attained by the few who are very good, or by the many who are not very bad, — after the lapse in their case of a longer unconscious [[Devachan#Period of gestation|incubation or gestation]].
 
(*) See back - page 2 of your questions.

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-4_6201.jpg http://www.theosophy.wiki/mywiki/images/ML/68-4_6201_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(3) "Who goes to Deva Chan?" The [[Ego#Lower ego|personal Ego]] of course, but beatified, purified, holy. Every Ego — the combination of the sixth and seventh principles — which, after the period of unconscious [[Devachan#Period of gestation|gestation]] is reborn into the Deva-Chan, is of necessity as innocent and pure as a new-born babe. The fact of his being reborn at all, shows the preponderance of good over evil in his old personality. And while the [[Karma]] (of evil) steps aside for the time being to follow him in his future earth-[[reincarnation]], he brings along with him but the Karma of his good deeds, words, and thoughts into this Deva-Chan. "Bad" is a relative term for us — as you were told more than once before, — and the [[Karma|Law of Retribution]] is the only law that never errs. Hence all those who have not slipped down into the mire of unredeemable sin and bestiality — go to the Deva Chan. They will have to pay for their sins, voluntary and involuntary, later on. Meanwhile, they are rewarded; receive the effects of the causes produced by them.

Of course it is a state. One, so to say, of intense selfishness, during which an Ego reaps the reward of his unselfishness on earth. He is completely engrossed in the bliss of all his personal earthly affections, preferences and thoughts, and gathers in the fruit of his meritorious actions.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-5_6202.jpg http://www.theosophy.wiki/mywiki/images/ML/68-5_6202_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''Personal Ego''' is given as "a combination of the five lower principles" on page 31 of this letter.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

No pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness: for, it is a state of perpetual "[[Māyā|Maya]]" . . . Since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the Deva-Chan — only a hundred fold intensified. So much so, indeed, that the happy [[Ego]] is unable to see through the veil, the evils, sorrows and woes to which those it loved on earth may be subjected to. It lives in that sweet dream with its loved ones — whether gone before, or yet remaining on earth; it has them near itself, as happy, as blissful and as innocent as the disembodied dreamer himself; and yet, apart from rare visions, the denizens of our gross planet feel it not. It is in this, during such a condition of complete Maya that the [[Soul]]s or astral Egos of pure, loving sensitives, labouring under the same illusion, think their loved ones come down to them on earth, while it is their own Spirits that are raised towards those in the Deva-Chan. Many of the subjective spiritual communications — most of them when the sensitives are pure minded — are real; but it is most difficult for the [[initiation|uninitiated]] [[Mediumship|medium]] to fix in his mind the true and correct pictures of what he sees and hears. Some of the [[phenomena]] called psychography (though more rarely) are also real. The spirit of the sensitive getting
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-6_6203.jpg http://www.theosophy.wiki/mywiki/images/ML/68-6_6203_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Psychography''' refers to automatic writing (rather than its modern definition as the study of personality, values, attitudes, interests, and lifestyles).

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

odylised, so to say, by the [[aura]] of the Spirit in the Deva-Chan, becomes for a few minutes that departed personality, and writes in the hand writing of the latter, in his language and in his thoughts, as they were during his life time. The two spirits become blended in one; and, the preponderance of one over the other during such phenomena determines the preponderance of personality in the characteristics exhibited in such writings, and "trance speaking." What you call "rapport" is in plain fact an identity of molecular vibration between the [[astral]] part of the incarnate medium and the astral part of the disincarnate personality. I have just noticed an article on smell by some English Professor (which I will cause to be reviewed in the [[The Theosophist (periodical)|Theosophist]] and say a few words), and find in it something that applies to our case. As, in music, two different sounds may be in accord and separately distinguishable, and this harmony or discord depends upon the synchronous vibrations and complementary periods; so there is rapport between medium and "control" when their astral molecules move in accord. And the question whether the communication shall reflect more of the one personal idiosyncracy, or the other, is determined by the relative intensity of the two sets of vibrations in the compound

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-7_6204.jpg http://www.theosophy.wiki/mywiki/images/ML/68-7_6204_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
wave of [[Ākāśa|Akasa]]. The less identical the vibratory impulses the more mediumistic and less spiritual will be the message. So then, measure your medium's moral state by that of the alleged "controlling" Intelligence, and your tests of genuineness leave nothing to be desired.

(4) Or are there great varieties of condition within the limits, so to speak, of Deva Chan, so that an appropriate state is dropped into by all, from which they will be born into lower and higher conditions in the next world of causes. It is no use multiplying hypotheses. We want some information to go upon.

(4) Yes; there are great varieties in the Deva-Chan states, and, it is all as you say. As many varieties of bliss, as on earth there are shades of perception and of capability to appreciate such reward. It is an ideated paradise, in each case of the Ego's own making, and by him filled with the scenery, crowded with the incidents, and thronged with

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-8_6205.jpg http://www.theosophy.wiki/mywiki/images/ML/68-8_6205_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

the people he would expect to find in such a sphere of compensative bliss. And it is that variety which guides the temporary [[Ego#Lower ego|personal Ego]] into the current which will lead him to be reborn in a lower or higher condition in the next [[Globe#Worlds of Causes and of Effects|world of causes]]. Everything is so harmoniously adjusted in nature — especially in the subjective world, that no mistake can be ever committed by the [[Tathagatas]] — or [[Dhyāni-Chohan|Dhyan Chohans]] — who guide the impulses.

(5) On the face of the idea, a purely spiritual state would only be enjoyable to the entities highly spiritualized in this life. But there are myriads of very good people (morally) who are not spiritualized at all. How can they be fitted to pass, with their recollections of this life from a material to a spiritual condition of existence.

(5) It is "a spiritual condition" only as contrasted with our own grossly "material condition," and, as already stated — it is such degrees of spirituality that constitute and determine the great "varieties" of conditions within the limits of Deva-Chan.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-9_6206.jpg http://www.theosophy.wiki/mywiki/images/ML/68-9_6206_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
A mother from a savage tribe is not less happy than a mother from a regal palace, with her lost child in her arms; and although as actual Egos, children prematurely dying before the perfection of their septenary Entity do not find their way to Deva-Chan, yet all the same the mother's loving fancy finds her children there, without one missing that her heart yearns for. Say — it is but a dream, but after all what is objective life itself but a panorama of vivid unrealities? The pleasures realized by a Red Indian in his "happy hunting grounds" in that Land of Dreams is not less intense than the ecstasy felt by a connoisseur who passes [[aeon]]s in the wrapt delight of listening to divine Symphonies by imaginary [[angel]]ic choirs and orchestras. As it is no fault of the former, if born a "savage" with an instinct to kill — though it caused the death of many an innocent animal — why, if with it all, he was a loving father, son, husband, why should he not also enjoy his share of reward? The case would be quite different if the same cruel acts had been done by an educated and civilized person, from a mere love of sport. The savage in being reborn would simply take a low place in the scale, by reason of his imperfect moral development; while the Karma of the other would be tainted with moral delinquency. . . .
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-10_6207.jpg http://www.theosophy.wiki/mywiki/images/ML/68-10_6207_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Red Indian" refers to American Indians; Native Americans.

{{Col-end}}

== Page 11 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Every one but that ego which, attracted by its gross magnetism, falls into the current that will draw it into the [[Moon#The_"Planet_of_death"|"planet of Death"]] — the mental as well as physical satellite of our earth — is fitted to pass into a relative "spiritual" condition adjusted to his previous condition in life and mode of thought. To my knowledge and recollection [[Helena Petrovna Blavatsky|H.P.B.]] explained to [[Allan Octavian Hume|Mr. Hume]] that man's [[Buddhi|sixth principle]], as something purely spiritual could not exist, or have conscious being in the Deva-Chan, unless it assimilated some of the more abstract and pure of the mental attributes of the [[Manas#The "fifth principle" in The Mahatma Letters|fifth principle]] or [[animal Soul]]: its manas (mind) and memory. When man dies his [[Liṅga-śarīra|second]] and [[Prāṇa|third]] principles die with him; the lower triad disappears, and the [[Kāma|fourth]], [[Manas#Lower manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]] principles form the surviving Quaternary. (Read again page 6 in [[Fragments of Occult Truth (Article)|Fragments of O.T.]]) Thenceforth it is a [[Life after Death#The "Death struggle"|"death" struggle]] between the Upper and Lower dualities. If the upper wins, the sixth, having attracted to itself the quintessence of Good from the fifth — its nobler affections, its saintly (though they be earthly) aspirations, and the most Spiritualised portions of its mind — follows its divine elder (the 7th) into the [[Life after Death#Period of gestation|"Gestation" State]]; and the fifth and fourth remain in association as an empty [[shell]] — (the expression is quite correct) — to roam in the earth's atmosphere, with half the personal memory gone, and the more brutal instincts fully alive for a certain period — an "Elementary" in short. This is the "angel guide" of the average medium. If, on the other hand, it is the Upper Duality which is defeated, there, it is the fifth principle that assimilates all that there may be left of personal recollection and perceptions of its personal individuality in the sixth. But, with all this additional stock, it will not remain in [[Kāmaloka|Kama-Loka]] — "the world of Desire" or our Earth's atmosphere. In a very short time

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-11_6208.jpg http://www.theosophy.wiki/mywiki/images/ML/68-11_6208_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Fifth principle or animal soul."''' In October 1881, A. O. Hume defines the animal soul as the combination of the "astral body (Liṅga-śarīra), the "astral shape" (Kāmarūpa), and the "animal or physical intelligence," referring to the Lower manas.
* '''Fragments of O.T.''' refers to the series of articles [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']].

{{Col-end}}

== Page 12 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
like a straw floating within the attraction of the vortices and pits of the Maelstrom, it is caught up and drawn into the great whirlpool of human [[Ego]]s; while the sixth and seventh — now a purely Spiritual, individual [[Monad|MONAD]], with nothing left in it of the late [[Principle#Individuality and personality|personality]], having no regular "gestation" period to pass through: (since there is no purified personal Ego to be reborn), after a more or less prolonged period of unconscious Rest in the boundless [[Space]] — will find itself reborn in another personality on the next planet. When arrives the period of "Full Individual Consciousness" — which precedes that of Absolute Consciousness in the [[Nirvāṇa#Parinirvāṇa|Pari-Nirvana]] — this lost personal life becomes as a torn out page in the great Book of Lives, without even a disconnected word left to mark its absence. The purified monad will neither perceive nor remember it in the series of its past rebirths — which it would had it gone to the "World of Forms" ([[Devachan#Rupa and Arupa lokas|rupa-loka]]) — and its retrospective glance will not perceive even the slightest sign to indicate that it had been. The light of Samma-Sambuddh —

". . . that light which shines beyond our mortal ken

The line of all the lives in all the worlds " —

throws no ray upon that personal life in the series of lives foregone.

To the credit of mankind, I must say, that such an utter obliteration of an existence from the tablets of Universal Being does not occur often enough to make a great percentage. In fact, like the much mentioned "congenital idiot" such a thing is a lusus naturae — an exception, not the rule.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-12_6209.jpg http://www.theosophy.wiki/mywiki/images/ML/68-12_6209_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*'''Sammā-Sambuddha''' means "complete enlightenment." One of the results of this is the knowledge of the whole series of one's past incarnations.
* '''"The line of all the lives"''' is the correct transcription of the letter. The third and the chronological editions incorrectly say, "The ''light'' of all the lives." The Master is quoting from [[Edwin Arnold]]'s ''Light of Asia'' which actually reads, "The line of all ''his'' lives."
*'''Lusus naturae''' means "a freak of nature."

{{Col-end}}

== Page 13 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(6) And how is a spiritual existence in which everything has merged into the sixth principle, compatible with that consciousness of individual and personal material life which must be attributed to the Ego in Deva-Chan if he retains his earthly consciousness as stated in the Theosophist Note.

(6) The question is now sufficiently explained, I believe: the sixth and seventh principles apart from the rest constitute the eternal imperishable, but also unconscious "Monad." To awaken in it to life the latent consciousness, especially that of personal individuality, requires the monad plus the highest attributes of the fifth — the "[[Soul#Animal soul|animal Soul]]"; and it is that which makes the [[Devachan#Devachanic ego|ethereal Ego]] that lives and enjoys bliss in the Deva-Chan. [[Spirit]], or the unalloyed emanations of the ONE — the latter forming with the seventh and sixth principles the highest triad — neither of the two emanations are capable of assimilating but that which is

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-13_6210.jpg http://www.theosophy.wiki/mywiki/images/ML/68-13_6210_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 14 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
good, pure and holy; hence, no sensual, material or unholy recollection can follow the purified memory of the Ego to the region of Bliss. The [[Karma]] for these recollections of evil deeds and thought will reach the [[Ego]] when it changes its personality in the following world of causes. The [[Monad]], or the "Spiritual Individuality," remains untainted in all cases. "No sorrow or Pain for those born there (in the Rupa-Loka of Deva-Chan); for this is the Pure-land. All the regions in Space possess such lands (Sakwala), but this land of Bliss is the most pure." In the Djnana Prasthana Shaster, it is said: "by personal purity and earnest [[meditation]], we overleap the limits of the World of Desire, and enter in the World of Forms."

(7) The period of gestation between [[Death]] and Deva-Chan has hitherto been conceived by me at all events as very long. Now it is said to be in some cases only a few days, in no cases (it is implied) more than a few years. This seems plainly stated, but I ask if it can be explicitly confirmed because it is a point on which so much turns.

(7) Another fine example of the habitual disorder in which Mrs. [[Helena Petrovna Blavatsky|H.P.B.]]'s mental furniture is kept. She talks of "[[Bardo]]" and does not even say to her readers what it means!

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-14_6211.jpg http://www.theosophy.wiki/mywiki/images/ML/68-14_6211_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Djnana Prasthana Shaster''' probably refers to the Jñāna-prasthāna-śāstra, composed by Katyayaniputra. The Jnanaprasthana ("establishment of knowledge") is one of the seven Sarvāstivāda Abhidharma Buddhist scriptures.

{{Col-end}}

== Page 15 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
As in her writing room confusion is ten times confounded, so in her mind are crowded ideas piled in such a chaos that when she wants to express them the tail peeps out before the head. "Bardo" has nothing to do with the duration of time in the case you are referring to. "Bardo" is the period between death and rebirth — and may last from a few years to a [[kalpa]]. It is divided into three sub-periods (1) when the Ego delivered of its mortal coil enters into [[Kāmaloka|Kama-Loka]] (*) (the abode of [[Elementary|Elementaries]]); (2) when it enters into its [[Life after Death#Period of gestation|"Gestation State"]]; (3) when it is reborn in the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]] of Deva-Chan. Sub-period (1) may last from a few minutes to a number of years — the phrase "a few years" becoming puzzling and utterly worthless without a more complete explanation; Sub-period (2) is "very long"; as you say, longer sometimes than you may even imagine, yet proportionate to the Ego's spiritual stamina; Sub-period (3) lasts in proportion to the good [[Karma|KARMA]], after which the [[monad]] is again [[reincarnation|reincarnated]]. The Agama Sutra saying: — "in all these Rupa-Lokas, the Devas (Spirits) are equally subjected to birth, decay, old age, and death," means only that an Ego is borne thither then begins fading out and finally "dies," i.e., falls into that unconscious condition which precedes rebirth; and ends the Sloka with these words — "As the devas emerge from these heavens, they enter the lower world again:" i.e, they leave a world of bliss to be reborn in a [[Globe#Worlds of Causes and of Effects|world of causes]].
 
(*) Tibetan: Yuh-Kai.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-15_6212.jpg http://www.theosophy.wiki/mywiki/images/ML/68-15_6212_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''footnote''' seems to have been added later in a different color. Some students speculate it may have been added by the disciple that precipitated the letter. The word '''Yuh-Kai''' was taken from Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese'' (p.83, footnote), and is not Tibetan but Chinese (欲界 yùjiè, "desire realm").

{{Col-end}}

== Page 16 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(8) In that case, and assuming that [[Devachan|Deva-Chan]] is not solely the heritage of adepts and persons almost as elevated, there is a condition of existence tantamount to [[Heaven]] actually going on, from which the life of Earth may be watched by an immense number of those who have gone before! (9) And for how long? Does this state of spiritual beatitude endure for years? for decades? for centuries?

(8) Most emphatically "the Deva-Chan is not solely the heritage of adepts," and most decidedly there is a "heaven" — if you must use this astro-geographical Christian term — for "an immense number of those who have gone before." But "the life of Earth" can be watched by none of these, for reasons of the Law of Bliss plus [[Māyā|Maya]], already given.

(9) For years, decades, centuries and milleniums, oftentimes — multiplied by something more. It all depends upon the duration of [[Karma]]. Fill with oil Den's little cup, and a city Reservoir of water, and lighting both see which burns the longer. The [[Ego]] is the wick and Karma the oil: the difference in the quantity of the latter (in the cup and the reservoir) suggesting to you the great difference in the duration of various Karmas. Every effect must be proportionate to the cause. And, as man's terms of incarnate existence bear but a small proportion to his periods of
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-16_6213.jpg http://www.theosophy.wiki/mywiki/images/ML/68-16_6213_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Den's little cup" probably refers to the Sinnett's young son Dennis.

{{Col-end}}

== Page 17 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
inter-natal existence in the [[Manvantara|manvantaric]] cycle, so the good thoughts, words, and deeds of any one of these "lives" on a [[globe]] are causative of effects, the working out of which requires far more time than the evolution of the causes occupied. Therefore, when you read in the Jats and other fabulous stories of the [[Buddhism|Buddhist]] Scriptures that this or the other good action was rewarded by [[Kalpa]]s of several figures of bliss, do not smile at the absurd exaggeration, but bear in mind what I have said. From a small seed, you know, sprung a tree whose life endures now for 22 centuries; I mean the Anuradha-pura Bo tree. Nor must you laugh, if ever you come across Pindha-Dhana or any other Buddhist Sutra and read: "Between the Kama-Loka and the Rupa-Loka there is a locality, the dwelling of '[[Mara]]' (Death). This Mara filled with passion and lust, destroys all virtuous principles, as a stone grinds corn. (*) His palace is 7000 yojanas square, and is surrounded by a seven-fold wall," for you will feel now more prepared to understand the allegory. Also, when Beal, or Burnouf, or [[Thomas William Rhys Davids|Rhys Davids]] in the innocence of their [[Christianity|Christian]] and materialistic souls indulge in such translations as they generally do, we do not bear them malice for their commentaries, since they cannot know any better. But what can the following mean: — "The names of the Heavens (a mistranslation; [[loka]]s are not heavens but localities or abodes) of Desire, Kama- —
 
(*) This Mara, as you may well think, is the allegorical image of the sphere called the [[Moon#The "Planet of death"|"Planet of Death"]] — the whirlpool whither disappear the lives doomed to destruction. It is between Kama and Rupa-Lokas that the struggle takes place.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-17_6214.jpg http://www.theosophy.wiki/mywiki/images/ML/68-17_6214_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Jats''' are the accounts of the Buddha's previous lives in the Jataka Tales.
* The '''Anuradha-pura Bo tree''' is a Bodhi Tree (or "Bo tree", in Sinhalese) still existing in Anuradhapura, a major city in Sri Lanka, which is said to date back to the year 245 BC.
* A '''Yojana''' is a Vedic measure of distance that was used in ancient India. It is equivalent to about 1.6 km (1 mi) as per modern measures of distance, although the exact value is disputed among scholars (between 2 and 5 km (1 and 3 mi)).

{{Col-end}}

== Page 18 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Loka so called, because the beings who occupy them are subject to desires of eating, drinking, sleeping and love. They are otherwise called the abodes of the five (?) orders of sentient creatures — Devas, men, asuras, beasts, demons" (Lau-tan Sutra, trans. by S. Beal). They mean simply that, had the reverend translator been acquainted with the true doctrine a little better — he would have (1) divided the [[Deva]]s into two classes — and called them the "Rupa-devas" and the "Arupa-devas" (the "form" — or objective, and the "formless" or subjective Dhyan Chohans; and (2) — would have done the same for his class of "men," since there are shells, and "Mara-rupas" — i.e. bodies doomed to annihilation. All these are:

(1) "''Rupa-devas''" — [[Dhyāni-Chohan|Dhyan Chohans]] (*) having forms } Ex-men.

(2) "''Arupa-devas''" [Dhyan Chohans] having no forms } Ex-men.

(3) "''[[Vampire#Pisachas|Pisachas]]''" — (two-principled) ghosts.

(4) "''Mara-rupa''" — Doomed to death (3 principled).

(5) ''Asuras'' — [[Elementals]] — having human form } Future men.

(6) ''Beasts'' — [Elementals] 2nd class — animal Elementals } Future men.

(7) ''Rakshasas'' (Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. Dead or alive they have, so to say cheated nature; but it is only temporary — until our planet goes into obscuration, after which they have nolens volens to be annihilated.

It is these seven groups that form the principal divisions of the Dwellers of the subjective world around us. It is in stock No. 1, that are the intelligent Rulers of this world of Matter, and who, with all this intelligence are but the blindly obedient instruments of the
 
(*) The Planetary Spirits of our Earth are not of the highest, as you may well imagine — since, as Subba Row says in his criticism upon Oxley's work that no Eastern Adept would like to be compared with an angel or Deva. See May [[The Theosophist (periodical)|''The Theosophist'']].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-18_6215.jpg http://www.theosophy.wiki/mywiki/images/ML/68-18_6215_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* In the book [[Man: Fragments of Forgotten History (book)|''Man: Fragments of Forgotten History'']] the same table of "dwellers" is printed and some concepts are added. About the Pisachas it is said that they are "shells left in Kama Loka after the passage of the ego into Devachan". About the mara-rupas it is added: "Shells of persons with abnormally material attractions, whose spiritual and psychic life, being a complete blank, cannot carry them on to Devachan". As for the "Beasts" the book says: "Elementals of the lower order connected with the different elements and animals".
* '''Lau-tan Sutra'''. The reference is taken from Rev. Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese''.
{{Col-end}}

== Page 19 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Logos|ONE]]; the active agents of a Passive Principle.

And thus are misinterpreted and mistranslated nearly all our Sutras; yet even under that confused jumble of doctrines and words, for one who knows even superficially the true doctrine, there is firm ground to stand upon. Thus, for instance in enumerating the seven lokas of the "Kama-Loka" the Avatamsaka Sutra, gives as the seventh, the "Territory of Doubt." I will ask you to remember the name as we will have to speak of it hereafter. Every such "world" within the [[Globe#Worlds of Causes and of Effects|Sphere of Effects]] has a Tathagata, or "Dhyan Chohan" — to protect and watch over, not to interfere with it. Of course, of all men, [[Spiritualism|spiritualists]] will be the first to reject and throw off our doctrines to "the limbo of exploded superstitions." Were we to assure them that every one of their "[[Summerland]]s" had seven boarding houses in it, with the same number of "[[Spirit Guide]]s" to "boss" in them, and call these "[[angel]]s," Saint Peters, Johns, and [[William Eglinton#Ernest|St. Ernests]], they would welcome us with open arms. But whoever heard of Tathagats and Dhyan Chohans, Asuras and Elementals? Preposterous! Still, we are happily allowed — by our friends ([[William Eglinton|Mr. Eglinton]], at least) — to be possessed "of a certain knowledge of [[Occultism|Occult Sciences]]" (Vide "Light"). And thus, even this mite of "Knowledge" is at your service, and is now helping me to answer your following question:

"Is there any intermediate condition between the spiritual beatitude of Deva-Chan, and the forlorn shadow life of the only half conscious elementary reliquiae of human beings who have lost their [[Buddhi|sixth principle]]. Because if so that might give a locus standi in imagination to the Ernests and Joeys of the spiritual [[Mediumship|mediums]] — the better sort of [[Mediumship#Spirit guides|controlling "spirits"]]. If so surely that must be a very populous world? from which any amount of "spiritual" communications might come."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-19_6216.jpg http://www.theosophy.wiki/mywiki/images/ML/68-19_6216_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''"Territory of Doubt."''' This idea does not seem to be in the Avatamsaka Sutra but is present in the ''Sukhāvatī-vyūha-sūtra'' (§133-142). See [http://prajnaquest.fr/blog/the-territory-of-doubt/ The Territory of Doubt] by David Reigle
*'''Locus standi''' is Latin for "right to stand or be heard."
{{Col-end}}

== Page 20 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Alas, no; my friend; not that I know of. From "[[Devachan|Sukhavati]]" down to the "Territory of Doubt" there is a variety of Spiritual States; but I am not aware of any such "intermediate condition." I have told you of the Sakwalas (though I cannot be enumerating them since it would be useless); and even of [[Avitchi]] — the "[[Hell]]" from which there is no return (*), and I have no more to tell about. "The forlorn shadow" has to do the best it can. As soon as it has stepped outside the [[Kāmaloka|Kama-Loka]], and crossed the "Golden Bridge" leading to the "Seven Golden Mountains" the [[Ego]] can confabulate no more, with easy-going mediums. No "Ernest" or "Joey" has ever returned from the [[Devachan#Rupa and Arupa Lokas|Rupa Loka]] — let alone the Arupa-Loka — to hold sweet intercourse with mortals.

Of course there is a "better sort" of reliquiae; and the "[[shell]]s" or the "earth-walkers" as they are here called, are not necessarily all bad. But even those that are good, are made bad for the time being by mediums. The "shells" may well not care, since they have nothing to lose, anyhow. But there is another kind of "Spirits," we have lost sight of: the [[Suicide|suicides]] and those killed by accident. Both kinds can communicate, and both have to pay dearly for such visits. And now I have again to explain what I mean. Well, this class is the one that the French [[Spiritism|Spiritists]] call — "les Esprits Souffrants." They are an exception to the rule, as they have to remain within the earth's attraction,and in its
 
(*) In Abidharma Shastra (Metaphysics) we read: — "Buddha taught that on the outskirts of all the Sakwalas, there is a black interval, without Sun or moonlight for him who falls into it. There is no re-birth from it. It is the cold Hell, the great Naraka." This is Avitchi.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-20_6217.jpg http://www.theosophy.wiki/mywiki/images/ML/68-20_6217_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Les Esprits Souffrants''' means "the suffering spirits" in French.

{{Col-end}}

== Page 21 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
atmosphere — the Kama-Loka -- till the very last moment of what would have been the natural duration of their lives. In other words, that particular wave of life-evolution must run on to its shore. But it is a sin and cruelty to revive their memory and intensify their suffering by giving them a chance of living an artificial life; a chance to overload their [[Karma]], by tempting them into opened doors, viz., [[Mediumship|mediums]] and sensitives, for they will have to pay roundly for every such pleasure. I will explain. The suicides, who, foolishly hoping to escape life, found themselves still alive, — have suffering enough in store for them from that very life. Their punishment is in the intensity of the latter. Having lost by the rash act their [[Ātman|seventh]] and [[Buddhi|sixth]] principles, though not for ever, as they can regain both — instead of accepting their punishment, and taking their chances of redemption, they are often made to regret life and tempted to regain a hold upon it by sinful means. In the Kama-Loka, the land of intense desires, they can gratify their earthly yearnings but through a living proxy; and by so doing, at the expiration of the natural term, they generally lose their [[monad]] for ever. As to the victims of accident — these fare still worse. Unless they were so good and pure, as to be drawn immediately within the Akasic Samadhi, i.e. to fall into a state of quiet slumber, a sleep full of rosy dreams, during which, they have no recollection of the accident, but move and live among their familiar friends and scenes, until their natural

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-21_6218.jpg http://www.theosophy.wiki/mywiki/images/ML/68-21_6218_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 22 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
life-term is finished, when they find themselves born in the Deva-Chan — a gloomy fate is theirs. Unhappy shades, if sinful and sensual they wander about — (not [[shell]]s, for their connection with their two higher principles is not quite broken) — until their death-hour comes. Cut off in the full flush of earthly passions which bind them to familiar scenes, they are enticed by the opportunities which mediums afford, to gratify them vicariously. They are the Pisachas, the Incubi, and Succubi of mediaeval times; the demons of thirst, gluttony, lust and avarice, — [[Elementary|elementaries]] of intensified craft, wickedness and cruelty; provoking their victims to horrid crimes, and revelling in their commission! They not only ruin their victims, but these [[Vampire#Psychic vampire|psychic vampires]], borne along by the torrent of their hellish impulses, at last, at the fixed close of their natural period of life — they are carried out of the earth's aura into regions where for ages they endure exquisite suffering and end with entire destruction.

But if the victim of accident or violence, be neither very good, nor very bad — an average person — then this may happen to him. A medium who attracts him, will create for him the most undesirable of things: a new combination of [[Skandha]]s and a new and evil Karma. But let me give you a clearer idea of what I mean by Karma in this case.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-22_6219.jpg http://www.theosophy.wiki/mywiki/images/ML/68-22_6219_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 23 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
In connection with this, let me tell you before, that since you seem so interested with the subject, you can do nothing better than to study the two doctrines — of [[Karma]] and [[Nirvāṇa|Nirvana]] — as profoundly as you can. Unless you are thoroughly well acquainted with the two tenets — the double key to the metaphysics of Abidharma — you will always find yourself at sea in trying to comprehend the rest. We have several sorts of Karma and Nirvana in their various applications — to the Universe, the world, [[Deva]]s, [[Buddha]]s, [[Bodhisattva|Bodhisatwas]], men and animals — the second including its [[Kingdoms of Life|seven kingdoms]]. Karma and Nirvana are but two of the seven great MYSTERIES of [[Buddhism|Buddhist]] metaphysics; and but four of the seven are known to the best orientalists, and that very imperfectly.

If you ask a learned Buddhist priest what is Karma? — he will tell you that Karma is what a [[Christianity|Christian]] might call Providence (in a certain sense only) and a [[Islam|Mahomedan]] — Kismet, fate or destiny (again in one sense). That it is that cardinal tenet which teaches that, as soon as any conscious or sentient being, whether man, deva, or animal dies, a new being is produced and he or it reappears in another birth, on the same or another planet, under conditions of his or its own antecedent making. Or, in other words

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-23_6220.jpg http://www.theosophy.wiki/mywiki/images/ML/68-23_6220_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Abhidharma''' (Sanskrit) or Abhidhamma (Pāli) are ancient Buddhist texts which contain doctrinal material appearing in the Buddhist Sutras.

{{Col-end}}

== Page 24 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that Karma is the guiding power, and Trishna (in Pali Tanha) the thirst or desire to sentiently live — the proximate force or energy, the resultant of human (or animal) action, which, out of the old [[Skandha]]s (*) produce the new group that form the new being and control the nature of the birth itself. Or to make it still clearer, the new being, is rewarded and punished for the meritorious acts and misdeeds of the old one; Karma representing an Entry Book, in which all the acts of man, good, bad, or indifferent, are carefully recorded to his debit and credit — by himself, so to say, or rather by these very actions of his. There, where Christian poetical fiction created, and sees a "[[Lipika|Recording]]" Guardian Angel, stern and realistic Buddhist logic, perceiving the necessity that every cause should have its effect — shows its real presence. The opponents of Buddhism have laid great stress upon the alleged injustice that the doer should escape and an innocent victim be made to suffer, — since the doer and the sufferer are different beings. The fact is, that while in one sense they may be so considered, yet in another they are identical. The "old being" is the sole parent — father and mother at once — of the "new being." It is the former who is the creator and fashioner, of the latter, in reality; and far more so in plain truth, than any father in flesh. And once that you have well mastered the meaning of Skandhas you will see what I mean.
 
(*) I remark that in the second as well as in the first edition of your [[The Occult World (book)|Occult World]] the same misprint appears, and that the word Skandha is spelt Shandba — on page 130. As it now stands I am made to express myself in a very original way for a supposed [[Adept]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-24_6221.jpg http://www.theosophy.wiki/mywiki/images/ML/68-24_6221_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 25 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
It is the group of Skandhas, that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Sankhara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the "heresy or delusion of individuality" and of Attavada "the doctrine of Self," both of which (in the case of the [[Manas|fifth principle]] the soul) lead to the [[Māyā|maya]] of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession.
 
Now, returning to the question of identity between the old and the new "Ego" I may remind you once more, that even your Science has accepted the old, very old fact distinctly taught by our Lord (*), viz. — that a man of any given age, while sentiently the same, is yet physically not the same as he was a few years earlier (we say seven years and are prepared to maintain and prove it): buddhistically
 
(*) See the Abhidharma Kosha Vyakhya, the Sutta Pitaka, any Northern Buddhist book, all of which show [[Gautama Buddha]] saying that none of these Skandhas is the [[soul]]; since the body is constantly changing, and that neither man, animal, nor plant is ever the same for two consecutive days or even minutes. "Mendicants! remember that there is within man no abiding principle whatever, and that only the learned disciple who acquires [[wisdom]], in saying 'I am' — knows what he is saying."

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-25_6222.jpg http://www.theosophy.wiki/mywiki/images/ML/68-25_6222_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Sakkāya-diṭṭhi''' ([[Pāli]]) is the wrong idea that we are the personality formed by the skandhas. '''Attavāda''' (Pāli) refers to the illusion of the existence one's self as a substantial and permanent entity.

{{Col-end}}

== Page 26 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
speaking, his Skandhas have changed. At the same time they are ever and ceaselessly at work in preparing the abstract mould, the "[[privation]]" of the future new being. Well then, if it is just that a man of 40 should enjoy or suffer for the actions of the man of 20, so it is equally just that the being of the [[Reincarnation|new birth]], who is essentially identical with the previous being — since he is its outcome and creation — should feel the consequences of that begetting Self or [[Principle#Individuality and personality|personality]]. Your Western law which punishes the innocent son of a guilty father by depriving him of his parent, rights and property; your civilized Society which brands with infamy the guileless daughter of an immoral, criminal mother; your [[Christianity|Christian]] Church and Scriptures which teach that the "Lord [[God]] visits the sins of the fathers upon the children unto the third and fourth generation" are not all these far more unjust and cruel than anything done by [[Karma]]? Instead of punishing the innocent together with the culprit, the Karma avenges and rewards the former, which neither of your three western potentates above mentioned ever thought of doing. But perhaps, to our physiological remark the objectors may reply that it is only the [[Sthūla-śarīra|body]] that changes, there is only a molecular transformation, which has nothing to do with the mental evolution; and that the Skandhas represent not only a material but also a set of mental and moral qualities. But is there, I ask, either a sensation, an abstract idea, a tendency of mind, or a mental power, that

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/68-26_6223.jpg http://www.theosophy.wiki/mywiki/images/ML/68-26_6223_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 27 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
one could call an absolutely non-molecular phenomenon? Can even a sensation or the most abstractive thoughts which is something, come out of nothing, or be nothing?

Now, the causes producing the "new being" and determining the nature of Karma are, as already said — Trishna (or "Tanha") — thirst, desire for sentient existence and Upadana — which is the realization or consummation of Trishna or that desire. And both of these the [[Mediumship|medium]] helps to awaken and to develop ''ne plus ultra'' in an [[Elementary]], be he a [[suicide]] or a victim. (*) The rule is, that a person who dies a natural death, will remain from "a few hours to several short years," within the earth's attraction, i.e., in the [[Kāmaloka|Kama-Loka]]. But exceptions are, in the case of suicides and those who die a violent death in general. Hence, one of such [[Ego]]s, for instance, who was destined to live — say 80 or 90 years, but who either killed himself or was killed by some accident, let us suppose at the age of 20 — would have to pass in the Kama Loka not "a few years," but in his case 60 or 70 years, as an Elementary, or rather an "earth-walker"; since he is not, unfortunately for him, even a "shell." Happy, thrice happy, in comparison, are those disembodied entities,who
 
(*) Alone the [[Kāmaloka#Shells|Shells]] and the [[Elemental]]s are left unhurt, though the morality of the sensitives can by no means be improved by the intercourse.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-27_6224.jpg http://www.theosophy.wiki/mywiki/images/ML/68-27_6224_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Upādāna''' is the [[Sanskrit]] and [[Pāli]] word for "clinging," "attachment" or "grasping".
* '''Ne plus ultra''' is a French expression meaning the acme or highest point.

{{Col-end}}

== Page 28 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
sleep their long slumber and live in dream in the bosom of Space! And woe to those whose Trishna will attract them to mediums, and woe to the latter, who tempt them with such an easy Upadana. For in grasping them, and satisfying their thirst for life, the medium helps to develop in them — is in fact the cause of — a new set of [[Skandha]]s, a new body, with far worse tendencies and passions than was the one they lost. All the future of this new body will be determined thus, not only by the [[Karma]] of demerit of the previous set or group but also by that of the new set of the future being. Were the mediums and [[Spiritualism|Spiritualists]] but to know, as I said, that with every new "[[Mediumship#Spirit guides|angel guide]]" they welcome with rapture, they entice the latter into an Upadana which will be productive of a series of untold evils for the new Ego that will be born under its nefarious shadow, and that with every seance — especially for materialization — they multiply the causes for misery, causes that will make the unfortunate Ego fail in his spiritual birth, or be reborn into a worse existence than ever — they would, perhaps, be less lavishing their hospitality.

And now, you may understand why we oppose so strongly Spiritualism and mediumship. And, you will also see, why, to satisfy [[Allan Octavian Hume|Mr. Hume]], — at least in one direction, — I got myself into a scrape

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-28_6225.jpg http://www.theosophy.wiki/mywiki/images/ML/68-28_6225_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 29 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
with the [[Chohan]], and mirabile dictu! — with both the sahibs, "the young men by the name of" — [[Ross Scott|Scott]] and [[A. Banon|Banon]]. To amuse you I will ask [[Helena Petrovna Blavatsky|H.P.B.]] to send you with this a page of the [[A. Banon|"Banon papyrus"]], an article of his that he winds up with a severe literary thrashing of my humble self. Shadows of the Asuras, in what a passion she flew upon reading this rather disrespectful criticism! I am sorry she does not print it, upon considerations of "family honour" as the "[[Djual Khool|Disinherited]]" expressed it. As to the Chohan, the matter is more serious; and, he was far from satisfied that I should have allowed [[William Eglinton|Eglinton]] to believe it was myself. He had permitted this proof of the power in living man to be given to the Spiritualists through a medium of theirs, but had left the programme and its details to ourselves; hence his displeasure at some trifling consequences. I tell you, my dear friend, that I am far less free to do as I like than you are in the matter of [[The Pioneer (periodical)|the Pioneer]]. None of us but the highest [[Khobilgan|Chutuktus]] are their full masters. But I digress.

And now that you have been told much and had explained a good deal, you may as well read this letter to our irrepressible friend — [[Alice Gordon|Mrs. Gordon]]. The reasons given may throw some cold water on her Spiritualistic zeal, though I have my reasons to doubt it. Anyhow it may show her that it is not against true Spiritualism that we set ourselves, but only against indiscriminate mediumship and — physical manifestations, —

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-29_6226.jpg http://www.theosophy.wiki/mywiki/images/ML/68-29_6226_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Mirabile dictu''' is from the Latin, meaning "wonderful to say" or "miraculously".

* '''Sahib''' means "friend" in Arabic and was commonly used in the Indian Sub-continent as a courteous term in the way that "Mr." and "Mrs." are used in the English language.
{{Col-end}}
== Page 30 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
materializations and trance-possessions especially. Could the Spiritualists be only made to understand the difference between [[Principle#Individuality and personality|individuality and personality]], between individual and personal immortality and some other truths, they would be more easily persuaded that [[Occultism|Occultists]] may be fully convinced of the [[monad]]'s immortality, and yet deny that of the [[soul]] — the vehicle of the personal [[Ego]]; that they can firmly believe in, and themselves practice spiritual communications and intercourse with the disembodied Egos of the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]], and yet laugh at the insane idea of "shaking hands" with a "Spirit"!; that finally, that as the matter stands, it is the Occultists and the [[Theosophy|Theosophists]] who are true Spiritualists, while the modern sect of that name is composed simply of materialistic [[phenomena]]lists.

And once that we are discussing "individuality" and "personality," it is curious that H.P.B. when subjecting poor Mr. Hume's brain to torture with her muddled explanations, never thought — until receiving the explanation from himself, of the difference that exists between individuality and personality — that it was the very same doctrine she had been taught: that of Paccika-Yana, and of Amita-Yana. The two terms as above given by him are the

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-30_6227.jpg http://www.theosophy.wiki/mywiki/images/ML/68-30_6227_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 31 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
correct and literal translation of the [[Pāli|Pali]], [[Saṃskṛta|Sanskrit]], and even of the Chino-Tibetan technical names for the many personal entities blended in one Individuality — the long string of lives emanating from the same Immortal [[Monad|MONAD]]. You will have to remember them: —

(I) The Paccika Yana — (in Sanskrit "Pratyeka") means literally — the "personal vehicle" or personal Ego, a combination of the five lower principles. While —

(2) The Amita-Yana — (in Sanskrit "Amrita") is translated: "The immortal vehicle," or the Individuality, the [[Spiritual Soul]], or the Immortal monad — a combination of the [[Manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]]. (*)
 
(*) To avoid a fresh surprise and confusion at the news of the fifth keeping company with the sixth and seventh, please turn to page 3, et sec. [answer to question 5]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31_6228.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31_6228_thm.jpg]
 
 
[http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Paccika and Amita'''. The correct modern Pāli spelling of the first term is ''pacceka'', which means "separate; by oneself." The spelling for the second term is ''amata'', meaning "deathless." ''Yana'', means "carriage; vehicle."

{{Col-end}}

== Page 32 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
"It appears to me that one of our great difficulties in trying to understand the progress of affairs turns on our ignorance so far of the divisions of the seven principles. Each has in turn its seven elements we are told: can we be told something more concerning the seven-fold constitution of the fourth and fifth principles especially. It is evidently in the divisibility of these that the secret of the future and of many psychic phenomena here during life, resides."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 33 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

Quite right. But I must be permitted to doubt whether with the desired explanations the difficulty will be removed, and you will become able to penetrate "the secret of psychic [[phenomena]]." You, my good friend, whom I had once or twice the pleasure of hearing playing on your piano in the quiet intervals between dress-coating and a beef-and-claret dinner — tell me, could you favour me as readily, as with one of your easy waltzes — with one of Beethoven's Grand Sonatas? Pray, pray have patience! Yet, I would not refuse you by any means. You will find the fourth and the fifth principles, divided into roots and Branches on a fly-sheet herein enclosed, if I find time. (*) And now, how long do you propose to abstain from interrogation marks?

Faithfully,

[[Koot Hoomi|K. H.]]
 
(*) I did not find time. Will send it a day or two later.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-32_6231.jpg http://www.theosophy.wiki/mywiki/images/ML/68-32_6231_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 34 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
P.S. — I hope I have now removed all cause for reproaches — my delay in answering your queries notwithstanding, — and that my character is re-established. Yourself and Mr. Hume have received now more information about the A.E. Philosophy than was ever given out to non-[[Initiation|initiates]] within my knowledge. Your sagacity, my kind friend, will have suggested long ago, that it is not so much because of your combined personal virtues — though Mr. Hume I must confess, has run up a large claim since his conversion — or my personal preferences for either of you, as for other and very apparent reasons. Of all our semi-chelas you two are the most likely to utilise for the general good the facts given you. You must regard them received in trust for the benefit of the whole Society; to be turned over, and employed and re-employed in many ways and in all ways that are good. If you (Mr. Sinnett) would give pleasure to your trans-Himalayan friend, do not suffer any month to pass without writing a Fragment, long or short for the magazine, and then, issuing it as a pamphlet — since you so call it. You may sign them as "A Lay-Chela of K.H.," or in any way you choose. I dare not ask the same favour of Mr. Hume, who has already

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-33_6232.jpg http://www.theosophy.wiki/mywiki/images/ML/68-33_6232_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''A.E. Philosophy''' probably stands for "Arhat-Esoteric Philosophy".
* '''Fragment''' refers to the series [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']]. APS took over authorship (anonymously) from [[A. O. Hume]] with the fourth article in the series.
{{Col-end}}

== Page 35 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
done more than his share in another direction.

I will not answer your query about your [[The Pioneer (periodical)|Pioneer]] connection just now: something may be said on both sides. But at least take no rash decision. We are at the end of the cycle, and you are connected with the [[Theosophical Society|T.S.]]

Under favour of my [[Karma]] — I mean to answer to-morrow Mr. Hume's long and kind personal letter. The abundance of MSS. from me of late shows that I have found a little leisure, their blotched, patchy and mended appearance also proves that my leisure has come by snatches, with constant interruptions, and that my writing has been done in odd places here and there, with such materials as I could pick up. But for the RULE that forbids our using one minim of power until every ordinary means has been tried and failed, I might, of course, have given you a lovely "precipitation" as regards chirography and composition. I console myself for the miserable appearance of my letters with the thought that perhaps, you may not value them the less, for these marks of my personal
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-34_6233.jpg http://www.theosophy.wiki/mywiki/images/ML/68-34_6233_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 36 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
subjection to the way-side annoyances which you English so ingeniously reduce to a minimum with your appliances of sorts. As [[Patience Sinnett|your lady]] once kindly remarked, they take away most effectually the flavour of miracle, and make us as human beings, more thinkable entities, — a wise reflection for which I thank her.

[[Helena Petrovna Blavatsky|H.P.B.]] is in despair: the [[Chohan]] refused permission to [[Morya|M.]] to let her come this year further than the Black Rock, and M. very coolly made her unpack her trunks. Try to console her, if you can. Besides, she is really wanted more at Bombay than Penlor. [[Henry Steel Olcott|Olcott]] is on his way to Lanka and [[Damodar K. Mavalankar|Damodar]] packed up to Poona for a month, his foolish austerities and hard work having broken down his physical constitution. I will have to look after him, and perhaps, to take him away, if it comes to the worst.

Just now I am able to give you a bit of information, which bears upon the so often discussed question of our allowing [[phenomena]]. The Egyptian operations of your blessed countrymen involve such local consequences to the body of [[Occultism|Occultists]] still remaining there and to what they are guarding, that two of our [[adept]]s are already there, having joined

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-35_6234.jpg http://www.theosophy.wiki/mywiki/images/ML/68-35_6234_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The Egyptian operations.''' About a month before the receipt of this letter, the Anglo-Egyptian War started, which led to the British conquest of Egypt.

{{Col-end}}

== Page 37 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
some Druze brethren and three more on their way. I was offered the agreeable privilege of becoming an eye-witness to the human butchery, but — declined with thanks. For such great emergencies is our Force stored up, and hence — we dare not waste it on fashionable [[tamasha]].

In about a week — new religious ceremonies, new glittering bubbles to amuse the babes with, and once more I will be busy night and day, morning, noon, and evening. At times I feel a passing regret that the Chohans should not evolute the happy idea of allowing us also a "sumptuary allowance" in the shape of a little spare time. Oh, for the final Rest! for that [[Nirvāṇa|Nirvana]] where — "to be one with Life, yet — to live not." Alas, alas! having personally realized that: —

". . . the Soul of Things is sweet,

The Heart of Being is celestial Rest,"

one does long for — eternal REST!

Yours,

K. H.
 

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-36_6235.jpg http://www.theosophy.wiki/mywiki/images/ML/68-36_6235_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==

This letter contains questions by Sinnett and answers by the Mahatma K.H. It is called the “Devachan Letter” as it is principally concerned with that state into which the human enters between incarnations.
The letter begins with a reference to a letter in “the last Theosophist.” This was the June 1882 issue. pp. 225-6. It was signed “A Caledonian Theosophist.” This was probably a man by the name of Davidson, or Davison, a scientific ornithologist who at one time worked for Hume in connection with his bird hobby, serving in the capacity of a private secretary. The letter was headed “Seeming Discrepancies.” The writer was concerned with what he considered some differences between statements in one of the articles in the series “Fragments of Occult Truth,” written at that time, by Hume and later by Sinnett, and certain passages in Isis Unveiled, H.P.B.’s first book. The so-called discrepancies had to do with spiritualistic phenomena. He also questioned the meaning of the word “Devachan.”

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter in this way:
<blockquote>
[[Alfred Percy Sinnett|APS's]] questions are on sheets of his usual note paper. The answers, in the KH script, are mostly on separate sheets of fairly heavy bond paper, 8 1/2" X 10" <nowiki>[</nowiki>21.6 X 25.4 cm<nowiki>]</nowiki>, in dull black ink on both sides of the paper. In quite a number of instances, APS's questions have been cut out and pasted onto the answer sheet. Reference numbers are in square brackets. The last several sheets are of a different type of paper, and the script is in finer lettering. Some of the footnotes are in red ink. The reference on p. 110 (middle) indicates that the letter was sent through HPB.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 1198.</ref>
</blockquote>
== Publication history ==

== Commentary about this letter ==

Many of the quotations of Buddhist scriptures given in this letter come from an 1871 book by Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese''. In a number of occasions the quotes were edited by [[Koot Hoomi|Master K.H.]] to add a more esoteric meaning. For an analysis of this see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/ Some Mahatma Letters Sources] by David Reigle.

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]

[[it:Lettera dei Mahatma n° 16]]

Mahatma Letter No. 68

2023-11-14T20:34:31Z

Anton Diachenko: /* Page 5 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate = unknown
| receiveddate = after July 15, 1882 – see [[Mahatma Letter No. 68#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 68''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 16''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 68#Context and background|context and background]].
 
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 69|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 61|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''

{{Col-end}}
== Cover sheet==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The remarks appended to a letter in the last [[The Theosophist (periodical)|Theosophist]], page 226, Col. 1, strike me as very important and as qualifying — I do not say contradicting — a good deal of what we have hitherto been told in re [[Spiritualism]].

We had heard already of a spiritual condition of life in which the redeveloped [[Ego]] enjoyed a conscious existence for a time before [[reincarnation]] in another world; but that branch of the subject has hitherto been slurred over. Now some explicit statements are made about it; and these

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-1_6198.jpg http://www.theosophy.wiki/mywiki/images/ML/68-1_6198_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The last Theosophist''' was the June 1882 issue.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
suggest further enquiries.

In the [[Devachan|Deva Chan]] (I have lent my [[The Theosophist (periodical)|Theosophist]] to a friend; and have not got it at hand to refer to but that if I remember rightly is the name given to the state of spiritual beatitude described) the new [[Ego]] retains complete recollection of his life on earth apparently. Is that so or is there any misunderstanding on that point on my part?
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-2_6199.jpg http://www.theosophy.wiki/mywiki/images/ML/68-2_6199_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Complete recollection of his life"''' In [[Mahatma_Letter_No._85a#Page_4|Letter #85a]] the Master corrects this sentence to read ". . . of his ''spiritual'' life . . ."

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The Deva-Chan, or land of "Sukhavati," is allegorically described by our [[Gautama Buddha|Lord Buddha]] himself. What he said may be found in the Shan-Mun-yi-Tung. Says Tathagata: —

"Many thousand myriads of systems of worlds beyond this (ours) there is a region of Bliss called Sukhavati . . . . This region is encircled within seven rows of railings, seven rows of vast curtains, seven rows of waving trees; this holy abode of Arahats is governed by the Tathagatas ([[Dhyāni-Chohan|Dhyan Chohans]]) and is possessed by the [[Bodhisattva|Bodhisatwas]]. It hath seven precious lakes, in the midst of which flow crystaline waters having 'seven and one' properties, or distinctive qualities (the 7 principles emanating from the ONE). This, O, Sariputra is the 'Deva Chan.' Its divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it. Those born in the blessed region are truly felicitous, there are no more griefs or sorrows in that cycle for them. . . . Myriads of Spirits ([[Lha]]) resort there for rest and then ''return to their own regions''. (*) Again, O, Sariputra, in that land of joy many who are born in it are Avaivartyas (†) . . .
etc., etc.
 
(*) Those who have not ended their earth rings.

(†) Literally — those who will never return — the seventh round men, etc.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-3_6200.jpg http://www.theosophy.wiki/mywiki/images/ML/68-3_6200_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Shan-Mun-yi-Tung''' or ''Daily Prayers of the Contemplative School of Priests'' is a Chinese text containing the ''Amitābha Sūtra'', from which comes the quote that follows. For more information about the Mahatma's rendering of this quote see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/# Some Mahatma Letters Sources] by David Reigle
* The phrase "encircled '''within''' seven rows" has been wrongly transcribed as "encircled '''with''' seven rows" in all printed editions.

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(2) Now except in the fact that the duration of existence in the [[Devachan|Deva Chan]] is limited, there is a very close resemblance between that condition and the [[Heaven]] of ordinary religion (omitting anthropomorphic ideas of [[God]]).

(2) Certainly the new [[Ego]] once that it is reborn, retains for a certain time — proportionate to its Earth-life, a "complete recollection of his life on earth." (*) (See your preceding query.) But it can never return on earth, from the Deva Chan, nor has the latter — even omitting all "anthropomorphic ideas of God" — any resemblance to the paradise or heaven of any religion, and it is [[Helena Petrovna Blavatsky|H.P.B.]]'s literary fancy that suggested to her the wonderful comparison.

(3) Now the question of importance — is who goes to Heaven — or Deva Chan? Is this condition only attained by the few who are very good, or by the many who are not very bad, — after the lapse in their case of a longer unconscious [[Devachan#Period of gestation|incubation or gestation]].
 
(*) See back - page 2 of your questions.

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-4_6201.jpg http://www.theosophy.wiki/mywiki/images/ML/68-4_6201_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(3) "Who goes to Deva Chan?" The [[Ego#Lower ego|personal Ego]] of course, but beatified, purified, holy. Every Ego — the combination of the sixth and seventh principles — which, after the period of unconscious [[Devachan#Period of gestation|gestation]] is reborn into the Deva-Chan, is of necessity as innocent and pure as a new-born babe. The fact of his being reborn at all, shows the preponderance of good over evil in his old personality. And while the [[Karma]] (of evil) steps aside for the time being to follow him in his future earth-[[reincarnation]], he brings along with him but the Karma of his good deeds, words, and thoughts into this Deva-Chan. "Bad" is a relative term for us — as you were told more than once before, — and the [[Karma|Law of Retribution]] is the only law that never errs. Hence all those who have not slipped down into the mire of unredeemable sin and bestiality — go to the Deva Chan. They will have to pay for their sins, voluntary and involuntary, later on. Meanwhile, they are rewarded; receive the effects of the causes produced by them.

Of course it is a state. One, so to say, of intense selfishness, during which an Ego reaps the reward of his unselfishness on earth. He is completely engrossed in the bliss of all his personal earthly affections, preferences and thoughts, and gathers in the fruit of his meritorious actions.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-5_6202.jpg http://www.theosophy.wiki/mywiki/images/ML/68-5_6202_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''Personal Ego''' is given as "a combination of the five lower principles" on page 31 of this letter.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

No pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness: for, it is a state of perpetual "[[Māyā|Maya]]" . . . Since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the Deva-Chan — only a hundred fold intensified. So much so, indeed, that the happy [[Ego]] is unable to see through the veil, the evils, sorrows and woes to which those it loved on earth may be subjected to. It lives in that sweet dream with its loved ones — whether gone before, or yet remaining on earth; it has them near itself, as happy, as blissful and as innocent as the disembodied dreamer himself; and yet, apart from rare visions, the denizens of our gross planet feel it not. It is in this, during such a condition of complete Maya that the [[Soul]]s or astral Egos of pure, loving sensitives, labouring under the same illusion, think their loved ones come down to them on earth, while it is their own Spirits that are raised towards those in the Deva-Chan. Many of the subjective spiritual communications — most of them when the sensitives are pure minded — are real; but it is most difficult for the [[initiation|uninitiated]] [[Mediumship|medium]] to fix in his mind the true and correct pictures of what he sees and hears. Some of the [[phenomena]] called psychography (though more rarely) are also real. The spirit of the sensitive getting
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-6_6203.jpg http://www.theosophy.wiki/mywiki/images/ML/68-6_6203_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Psychography''' refers to automatic writing (rather than its modern definition as the study of personality, values, attitudes, interests, and lifestyles).

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

odylised, so to say, by the [[aura]] of the Spirit in the Deva-Chan, becomes for a few minutes that departed personality, and writes in the hand writing of the latter, in his language and in his thoughts, as they were during his life time. The two spirits become blended in one; and, the preponderance of one over the other during such phenomena determines the preponderance of personality in the characteristics exhibited in such writings, and "trance speaking." What you call "rapport" is in plain fact an identity of molecular vibration between the [[astral]] part of the incarnate medium and the astral part of the disincarnate personality. I have just noticed an article on smell by some English Professor (which I will cause to be reviewed in the [[The Theosophist (periodical)|Theosophist]] and say a few words), and find in it something that applies to our case. As, in music, two different sounds may be in accord and separately distinguishable, and this harmony or discord depends upon the synchronous vibrations and complementary periods; so there is rapport between medium and "control" when their astral molecules move in accord. And the question whether the communication shall reflect more of the one personal idiosyncracy, or the other, is determined by the relative intensity of the two sets of vibrations in the compound

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-7_6204.jpg http://www.theosophy.wiki/mywiki/images/ML/68-7_6204_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
wave of [[Ākāśa|Akasa]]. The less identical the vibratory impulses the more mediumistic and less spiritual will be the message. So then, measure your medium's moral state by that of the alleged "controlling" Intelligence, and your tests of genuineness leave nothing to be desired.

(4) Or are there great varieties of condition within the limits, so to speak, of Deva Chan, so that an appropriate state is dropped into by all, from which they will be born into lower and higher conditions in the next world of causes. It is no use multiplying hypotheses. We want some information to go upon.

(4) Yes; there are great varieties in the Deva-Chan states, and, it is all as you say. As many varieties of bliss, as on earth there are shades of perception and of capability to appreciate such reward. It is an ideated paradise, in each case of the Ego's own making, and by him filled with the scenery, crowded with the incidents, and thronged with

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-8_6205.jpg http://www.theosophy.wiki/mywiki/images/ML/68-8_6205_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

the people he would expect to find in such a sphere of compensative bliss. And it is that variety which guides the temporary [[Ego#Lower ego|personal Ego]] into the current which will lead him to be reborn in a lower or higher condition in the next [[Globe#Worlds of Causes and of Effects|world of causes]]. Everything is so harmoniously adjusted in nature — especially in the subjective world, that no mistake can be ever committed by the [[Tathagatas]] — or [[Dhyāni-Chohan|Dhyan Chohans]] — who guide the impulses.

(5) On the face of the idea, a purely spiritual state would only be enjoyable to the entities highly spiritualized in this life. But there are myriads of very good people (morally) who are not spiritualized at all. How can they be fitted to pass, with their recollections of this life from a material to a spiritual condition of existence.

(5) It is "a spiritual condition" only as contrasted with our own grossly "material condition," and, as already stated — it is such degrees of spirituality that constitute and determine the great "varieties" of conditions within the limits of Deva-Chan.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-9_6206.jpg http://www.theosophy.wiki/mywiki/images/ML/68-9_6206_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
A mother from a savage tribe is not less happy than a mother from a regal palace, with her lost child in her arms; and although as actual Egos, children prematurely dying before the perfection of their septenary Entity do not find their way to Deva-Chan, yet all the same the mother's loving fancy finds her children there, without one missing that her heart yearns for. Say — it is but a dream, but after all what is objective life itself but a panorama of vivid unrealities? The pleasures realized by a Red Indian in his "happy hunting grounds" in that Land of Dreams is not less intense than the ecstasy felt by a connoisseur who passes [[aeon]]s in the wrapt delight of listening to divine Symphonies by imaginary [[angel]]ic choirs and orchestras. As it is no fault of the former, if born a "savage" with an instinct to kill — though it caused the death of many an innocent animal — why, if with it all, he was a loving father, son, husband, why should he not also enjoy his share of reward? The case would be quite different if the same cruel acts had been done by an educated and civilized person, from a mere love of sport. The savage in being reborn would simply take a low place in the scale, by reason of his imperfect moral development; while the Karma of the other would be tainted with moral delinquency. . . .
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-10_6207.jpg http://www.theosophy.wiki/mywiki/images/ML/68-10_6207_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Red Indian" refers to American Indians; Native Americans.

{{Col-end}}

== Page 11 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Every one but that ego which, attracted by its gross magnetism, falls into the current that will draw it into the [[Moon#The_"Planet_of_death"|"planet of Death"]] — the mental as well as physical satellite of our earth — is fitted to pass into a relative "spiritual" condition adjusted to his previous condition in life and mode of thought. To my knowledge and recollection [[Helena Petrovna Blavatsky|H.P.B.]] explained to [[Allan Octavian Hume|Mr. Hume]] that man's [[Buddhi|sixth principle]], as something purely spiritual could not exist, or have conscious being in the Deva-Chan, unless it assimilated some of the more abstract and pure of the mental attributes of the [[Manas#The "fifth principle" in The Mahatma Letters|fifth principle]] or [[animal Soul]]: its manas (mind) and memory. When man dies his [[Liṅga-śarīra|second]] and [[Prāṇa|third]] principles die with him; the lower triad disappears, and the [[Kāma|fourth]], [[Manas#Lower manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]] principles form the surviving Quaternary. (Read again page 6 in [[Fragments of Occult Truth (Article)|Fragments of O.T.]]) Thenceforth it is a [[Life after Death#The "Death struggle"|"death" struggle]] between the Upper and Lower dualities. If the upper wins, the sixth, having attracted to itself the quintessence of Good from the fifth — its nobler affections, its saintly (though they be earthly) aspirations, and the most Spiritualised portions of its mind — follows its divine elder (the 7th) into the [[Life after Death#Period of gestation|"Gestation" State]]; and the fifth and fourth remain in association as an empty [[shell]] — (the expression is quite correct) — to roam in the earth's atmosphere, with half the personal memory gone, and the more brutal instincts fully alive for a certain period — an "Elementary" in short. This is the "angel guide" of the average medium. If, on the other hand, it is the Upper Duality which is defeated, there, it is the fifth principle that assimilates all that there may be left of personal recollection and perceptions of its personal individuality in the sixth. But, with all this additional stock, it will not remain in [[Kāmaloka|Kama-Loka]] — "the world of Desire" or our Earth's atmosphere. In a very short time

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-11_6208.jpg http://www.theosophy.wiki/mywiki/images/ML/68-11_6208_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Fifth principle or animal soul."''' In October 1881, A. O. Hume defines the animal soul as the combination of the "astral body (Liṅga-śarīra), the "astral shape" (Kāmarūpa), and the "animal or physical intelligence," referring to the Lower manas.
* '''Fragments of O.T.''' refers to the series of articles [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']].

{{Col-end}}

== Page 12 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
like a straw floating within the attraction of the vortices and pits of the Maelstrom, it is caught up and drawn into the great whirlpool of human [[Ego]]s; while the sixth and seventh — now a purely Spiritual, individual [[Monad|MONAD]], with nothing left in it of the late [[Principle#Individuality and personality|personality]], having no regular "gestation" period to pass through: (since there is no purified personal Ego to be reborn), after a more or less prolonged period of unconscious Rest in the boundless [[Space]] — will find itself reborn in another personality on the next planet. When arrives the period of "Full Individual Consciousness" — which precedes that of Absolute Consciousness in the [[Nirvāṇa#Parinirvāṇa|Pari-Nirvana]] — this lost personal life becomes as a torn out page in the great Book of Lives, without even a disconnected word left to mark its absence. The purified monad will neither perceive nor remember it in the series of its past rebirths — which it would had it gone to the "World of Forms" ([[Devachan#Rupa and Arupa lokas|rupa-loka]]) — and its retrospective glance will not perceive even the slightest sign to indicate that it had been. The light of Samma-Sambuddh —

". . . that light which shines beyond our mortal ken

The line of all the lives in all the worlds " —

throws no ray upon that personal life in the series of lives foregone.

To the credit of mankind, I must say, that such an utter obliteration of an existence from the tablets of Universal Being does not occur often enough to make a great percentage. In fact, like the much mentioned "congenital idiot" such a thing is a lusus naturae — an exception, not the rule.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-12_6209.jpg http://www.theosophy.wiki/mywiki/images/ML/68-12_6209_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*'''Sammā-Sambuddha''' means "complete enlightenment." One of the results of this is the knowledge of the whole series of one's past incarnations.
* '''"The line of all the lives"''' is the correct transcription of the letter. The third and the chronological editions incorrectly say, "The ''light'' of all the lives." The Master is quoting from [[Edwin Arnold]]'s ''Light of Asia'' which actually reads, "The line of all ''his'' lives."
*'''Lusus naturae''' means "a freak of nature."

{{Col-end}}

== Page 13 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(6) And how is a spiritual existence in which everything has merged into the sixth principle, compatible with that consciousness of individual and personal material life which must be attributed to the Ego in Deva-Chan if he retains his earthly consciousness as stated in the Theosophist Note.

(6) The question is now sufficiently explained, I believe: the sixth and seventh principles apart from the rest constitute the eternal imperishable, but also unconscious "Monad." To awaken in it to life the latent consciousness, especially that of personal individuality, requires the monad plus the highest attributes of the fifth — the "[[Soul#Animal soul|animal Soul]]"; and it is that which makes the [[Devachan#Devachanic ego|ethereal Ego]] that lives and enjoys bliss in the Deva-Chan. [[Spirit]], or the unalloyed emanations of the ONE — the latter forming with the seventh and sixth principles the highest triad — neither of the two emanations are capable of assimilating but that which is

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-13_6210.jpg http://www.theosophy.wiki/mywiki/images/ML/68-13_6210_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 14 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
good, pure and holy; hence, no sensual, material or unholy recollection can follow the purified memory of the Ego to the region of Bliss. The [[Karma]] for these recollections of evil deeds and thought will reach the [[Ego]] when it changes its personality in the following world of causes. The [[Monad]], or the "Spiritual Individuality," remains untainted in all cases. "No sorrow or Pain for those born there (in the Rupa-Loka of Deva-Chan); for this is the Pure-land. All the regions in Space possess such lands (Sakwala), but this land of Bliss is the most pure." In the Djnana Prasthana Shaster, it is said: "by personal purity and earnest [[meditation]], we overleap the limits of the World of Desire, and enter in the World of Forms."

(7) The period of gestation between [[Death]] and Deva-Chan has hitherto been conceived by me at all events as very long. Now it is said to be in some cases only a few days, in no cases (it is implied) more than a few years. This seems plainly stated, but I ask if it can be explicitly confirmed because it is a point on which so much turns.

(7) Another fine example of the habitual disorder in which Mrs. [[Helena Petrovna Blavatsky|H.P.B.]]'s mental furniture is kept. She talks of "[[Bardo]]" and does not even say to her readers what it means!

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-14_6211.jpg http://www.theosophy.wiki/mywiki/images/ML/68-14_6211_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Djnana Prasthana Shaster''' probably refers to the Jñāna-prasthāna-śāstra, composed by Katyayaniputra. The Jnanaprasthana ("establishment of knowledge") is one of the seven Sarvāstivāda Abhidharma Buddhist scriptures.

{{Col-end}}

== Page 15 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
As in her writing room confusion is ten times confounded, so in her mind are crowded ideas piled in such a chaos that when she wants to express them the tail peeps out before the head. "Bardo" has nothing to do with the duration of time in the case you are referring to. "Bardo" is the period between death and rebirth — and may last from a few years to a [[kalpa]]. It is divided into three sub-periods (1) when the Ego delivered of its mortal coil enters into [[Kāmaloka|Kama-Loka]] (*) (the abode of [[Elementary|Elementaries]]); (2) when it enters into its [[Life after Death#Period of gestation|"Gestation State"]]; (3) when it is reborn in the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]] of Deva-Chan. Sub-period (1) may last from a few minutes to a number of years — the phrase "a few years" becoming puzzling and utterly worthless without a more complete explanation; Sub-period (2) is "very long"; as you say, longer sometimes than you may even imagine, yet proportionate to the Ego's spiritual stamina; Sub-period (3) lasts in proportion to the good [[Karma|KARMA]], after which the [[monad]] is again [[reincarnation|reincarnated]]. The Agama Sutra saying: — "in all these Rupa-Lokas, the Devas (Spirits) are equally subjected to birth, decay, old age, and death," means only that an Ego is borne thither then begins fading out and finally "dies," i.e., falls into that unconscious condition which precedes rebirth; and ends the Sloka with these words — "As the devas emerge from these heavens, they enter the lower world again:" i.e, they leave a world of bliss to be reborn in a [[Globe#Worlds of Causes and of Effects|world of causes]].
 
(*) Tibetan: Yuh-Kai.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-15_6212.jpg http://www.theosophy.wiki/mywiki/images/ML/68-15_6212_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''footnote''' seems to have been added later in a different color. Some students speculate it may have been added by the disciple that precipitated the letter. The word '''Yuh-Kai''' was taken from Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese'' (p.83, footnote), and is not Tibetan but Chinese (欲界 yùjiè, "desire realm").

{{Col-end}}

== Page 16 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(8) In that case, and assuming that [[Devachan|Deva-Chan]] is not solely the heritage of adepts and persons almost as elevated, there is a condition of existence tantamount to [[Heaven]] actually going on, from which the life of Earth may be watched by an immense number of those who have gone before! (9) And for how long? Does this state of spiritual beatitude endure for years? for decades? for centuries?

(8) Most emphatically "the Deva-Chan is not solely the heritage of adepts," and most decidedly there is a "heaven" — if you must use this astro-geographical Christian term — for "an immense number of those who have gone before." But "the life of Earth" can be watched by none of these, for reasons of the Law of Bliss plus [[Māyā|Maya]], already given.

(9) For years, decades, centuries and milleniums, oftentimes — multiplied by something more. It all depends upon the duration of [[Karma]]. Fill with oil Den's little cup, and a city Reservoir of water, and lighting both see which burns the longer. The [[Ego]] is the wick and Karma the oil: the difference in the quantity of the latter (in the cup and the reservoir) suggesting to you the great difference in the duration of various Karmas. Every effect must be proportionate to the cause. And, as man's terms of incarnate existence bear but a small proportion to his periods of
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-16_6213.jpg http://www.theosophy.wiki/mywiki/images/ML/68-16_6213_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Den's little cup" probably refers to the Sinnett's young son Dennis.

{{Col-end}}

== Page 17 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
inter-natal existence in the [[Manvantara|manvantaric]] cycle, so the good thoughts, words, and deeds of any one of these "lives" on a [[globe]] are causative of effects, the working out of which requires far more time than the evolution of the causes occupied. Therefore, when you read in the Jats and other fabulous stories of the [[Buddhism|Buddhist]] Scriptures that this or the other good action was rewarded by [[Kalpa]]s of several figures of bliss, do not smile at the absurd exaggeration, but bear in mind what I have said. From a small seed, you know, sprung a tree whose life endures now for 22 centuries; I mean the Anuradha-pura Bo tree. Nor must you laugh, if ever you come across Pindha-Dhana or any other Buddhist Sutra and read: "Between the Kama-Loka and the Rupa-Loka there is a locality, the dwelling of '[[Mara]]' (Death). This Mara filled with passion and lust, destroys all virtuous principles, as a stone grinds corn. (*) His palace is 7000 yojanas square, and is surrounded by a seven-fold wall," for you will feel now more prepared to understand the allegory. Also, when Beal, or Burnouf, or [[Thomas William Rhys Davids|Rhys Davids]] in the innocence of their [[Christianity|Christian]] and materialistic souls indulge in such translations as they generally do, we do not bear them malice for their commentaries, since they cannot know any better. But what can the following mean: — "The names of the Heavens (a mistranslation; [[loka]]s are not heavens but localities or abodes) of Desire, Kama- —
 
(*) This Mara, as you may well think, is the allegorical image of the sphere called the [[Moon#The "Planet of death"|"Planet of Death"]] — the whirlpool whither disappear the lives doomed to destruction. It is between Kama and Rupa-Lokas that the struggle takes place.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-17_6214.jpg http://www.theosophy.wiki/mywiki/images/ML/68-17_6214_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Jats''' are the accounts of the Buddha's previous lives in the Jataka Tales.
* The '''Anuradha-pura Bo tree''' is a Bodhi Tree (or "Bo tree", in Sinhalese) still existing in Anuradhapura, a major city in Sri Lanka, which is said to date back to the year 245 BC.
* A '''Yojana''' is a Vedic measure of distance that was used in ancient India. It is equivalent to about 1.6 km (1 mi) as per modern measures of distance, although the exact value is disputed among scholars (between 2 and 5 km (1 and 3 mi)).

{{Col-end}}

== Page 18 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Loka so called, because the beings who occupy them are subject to desires of eating, drinking, sleeping and love. They are otherwise called the abodes of the five (?) orders of sentient creatures — Devas, men, asuras, beasts, demons" (Lau-tan Sutra, trans. by S. Beal). They mean simply that, had the reverend translator been acquainted with the true doctrine a little better — he would have (1) divided the [[Deva]]s into two classes — and called them the "Rupa-devas" and the "Arupa-devas" (the "form" — or objective, and the "formless" or subjective Dhyan Chohans; and (2) — would have done the same for his class of "men," since there are shells, and "Mara-rupas" — i.e. bodies doomed to annihilation. All these are:

(1) "''Rupa-devas''" — [[Dhyāni-Chohan|Dhyan Chohans]] (*) having forms } Ex-men.

(2) "''Arupa-devas''" [Dhyan Chohans] having no forms } Ex-men.

(3) "''[[Vampire#Pisachas|Pisachas]]''" — (two-principled) ghosts.

(4) "''Mara-rupa''" — Doomed to death (3 principled).

(5) ''Asuras'' — [[Elementals]] — having human form } Future men.

(6) ''Beasts'' — [Elementals] 2nd class — animal Elementals } Future men.

(7) ''Rakshasas'' (Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. Dead or alive they have, so to say cheated nature; but it is only temporary — until our planet goes into obscuration, after which they have nolens volens to be annihilated.

It is these seven groups that form the principal divisions of the Dwellers of the subjective world around us. It is in stock No. 1, that are the intelligent Rulers of this world of Matter, and who, with all this intelligence are but the blindly obedient instruments of the
 
(*) The Planetary Spirits of our Earth are not of the highest, as you may well imagine — since, as Subba Row says in his criticism upon Oxley's work that no Eastern Adept would like to be compared with an angel or Deva. See May [[The Theosophist (periodical)|''The Theosophist'']].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-18_6215.jpg http://www.theosophy.wiki/mywiki/images/ML/68-18_6215_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* In the book [[Man: Fragments of Forgotten History (book)|''Man: Fragments of Forgotten History'']] the same table of "dwellers" is printed and some concepts are added. About the Pisachas it is said that they are "shells left in Kama Loka after the passage of the ego into Devachan". About the mara-rupas it is added: "Shells of persons with abnormally material attractions, whose spiritual and psychic life, being a complete blank, cannot carry them on to Devachan". As for the "Beasts" the book says: "Elementals of the lower order connected with the different elements and animals".
* '''Lau-tan Sutra'''. The reference is taken from Rev. Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese''.
{{Col-end}}

== Page 19 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Logos|ONE]]; the active agents of a Passive Principle.

And thus are misinterpreted and mistranslated nearly all our Sutras; yet even under that confused jumble of doctrines and words, for one who knows even superficially the true doctrine, there is firm ground to stand upon. Thus, for instance in enumerating the seven lokas of the "Kama-Loka" the Avatamsaka Sutra, gives as the seventh, the "Territory of Doubt." I will ask you to remember the name as we will have to speak of it hereafter. Every such "world" within the [[Globe#Worlds of Causes and of Effects|Sphere of Effects]] has a Tathagata, or "Dhyan Chohan" — to protect and watch over, not to interfere with it. Of course, of all men, [[Spiritualism|spiritualists]] will be the first to reject and throw off our doctrines to "the limbo of exploded superstitions." Were we to assure them that every one of their "[[Summerland]]s" had seven boarding houses in it, with the same number of "[[Spirit Guide]]s" to "boss" in them, and call these "[[angel]]s," Saint Peters, Johns, and [[William Eglinton#Ernest|St. Ernests]], they would welcome us with open arms. But whoever heard of Tathagats and Dhyan Chohans, Asuras and Elementals? Preposterous! Still, we are happily allowed — by our friends ([[William Eglinton|Mr. Eglinton]], at least) — to be possessed "of a certain knowledge of [[Occultism|Occult Sciences]]" (Vide "Light"). And thus, even this mite of "Knowledge" is at your service, and is now helping me to answer your following question:

"Is there any intermediate condition between the spiritual beatitude of Deva-Chan, and the forlorn shadow life of the only half conscious elementary reliquiae of human beings who have lost their [[Buddhi|sixth principle]]. Because if so that might give a locus standi in imagination to the Ernests and Joeys of the spiritual [[Mediumship|mediums]] — the better sort of [[Mediumship#Spirit guides|controlling "spirits"]]. If so surely that must be a very populous world? from which any amount of "spiritual" communications might come."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-19_6216.jpg http://www.theosophy.wiki/mywiki/images/ML/68-19_6216_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''"Territory of Doubt."''' This idea does not seem to be in the Avatamsaka Sutra but is present in the ''Sukhāvatī-vyūha-sūtra'' (§133-142). See [http://prajnaquest.fr/blog/the-territory-of-doubt/ The Territory of Doubt] by David Reigle
*'''Locus standi''' is Latin for "right to stand or be heard."
{{Col-end}}

== Page 20 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Alas, no; my friend; not that I know of. From "[[Devachan|Sukhavati]]" down to the "Territory of Doubt" there is a variety of Spiritual States; but I am not aware of any such "intermediate condition." I have told you of the Sakwalas (though I cannot be enumerating them since it would be useless); and even of [[Avitchi]] — the "[[Hell]]" from which there is no return (*), and I have no more to tell about. "The forlorn shadow" has to do the best it can. As soon as it has stepped outside the [[Kāmaloka|Kama-Loka]], and crossed the "Golden Bridge" leading to the "Seven Golden Mountains" the [[Ego]] can confabulate no more, with easy-going mediums. No "Ernest" or "Joey" has ever returned from the [[Devachan#Rupa and Arupa Lokas|Rupa Loka]] — let alone the Arupa-Loka — to hold sweet intercourse with mortals.

Of course there is a "better sort" of reliquiae; and the "[[shell]]s" or the "earth-walkers" as they are here called, are not necessarily all bad. But even those that are good, are made bad for the time being by mediums. The "shells" may well not care, since they have nothing to lose, anyhow. But there is another kind of "Spirits," we have lost sight of: the [[Suicide|suicides]] and those killed by accident. Both kinds can communicate, and both have to pay dearly for such visits. And now I have again to explain what I mean. Well, this class is the one that the French [[Spiritism|Spiritists]] call — "les Esprits Souffrants." They are an exception to the rule, as they have to remain within the earth's attraction,and in its
 
(*) In Abidharma Shastra (Metaphysics) we read: — "Buddha taught that on the outskirts of all the Sakwalas, there is a black interval, without Sun or moonlight for him who falls into it. There is no re-birth from it. It is the cold Hell, the great Naraka." This is Avitchi.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-20_6217.jpg http://www.theosophy.wiki/mywiki/images/ML/68-20_6217_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Les Esprits Souffrants''' means "the suffering spirits" in French.

{{Col-end}}

== Page 21 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
atmosphere — the Kama-Loka -- till the very last moment of what would have been the natural duration of their lives. In other words, that particular wave of life-evolution must run on to its shore. But it is a sin and cruelty to revive their memory and intensify their suffering by giving them a chance of living an artificial life; a chance to overload their [[Karma]], by tempting them into opened doors, viz., [[Mediumship|mediums]] and sensitives, for they will have to pay roundly for every such pleasure. I will explain. The suicides, who, foolishly hoping to escape life, found themselves still alive, — have suffering enough in store for them from that very life. Their punishment is in the intensity of the latter. Having lost by the rash act their [[Ātman|seventh]] and [[Buddhi|sixth]] principles, though not for ever, as they can regain both — instead of accepting their punishment, and taking their chances of redemption, they are often made to regret life and tempted to regain a hold upon it by sinful means. In the Kama-Loka, the land of intense desires, they can gratify their earthly yearnings but through a living proxy; and by so doing, at the expiration of the natural term, they generally lose their [[monad]] for ever. As to the victims of accident — these fare still worse. Unless they were so good and pure, as to be drawn immediately within the Akasic Samadhi, i.e. to fall into a state of quiet slumber, a sleep full of rosy dreams, during which, they have no recollection of the accident, but move and live among their familiar friends and scenes, until their natural

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-21_6218.jpg http://www.theosophy.wiki/mywiki/images/ML/68-21_6218_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 22 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
life-term is finished, when they find themselves born in the Deva-Chan — a gloomy fate is theirs. Unhappy shades, if sinful and sensual they wander about — (not [[shell]]s, for their connection with their two higher principles is not quite broken) — until their death-hour comes. Cut off in the full flush of earthly passions which bind them to familiar scenes, they are enticed by the opportunities which mediums afford, to gratify them vicariously. They are the Pisachas, the Incubi, and Succubi of mediaeval times; the demons of thirst, gluttony, lust and avarice, — [[Elementary|elementaries]] of intensified craft, wickedness and cruelty; provoking their victims to horrid crimes, and revelling in their commission! They not only ruin their victims, but these [[Vampire#Psychic vampire|psychic vampires]], borne along by the torrent of their hellish impulses, at last, at the fixed close of their natural period of life — they are carried out of the earth's aura into regions where for ages they endure exquisite suffering and end with entire destruction.

But if the victim of accident or violence, be neither very good, nor very bad — an average person — then this may happen to him. A medium who attracts him, will create for him the most undesirable of things: a new combination of [[Skandha]]s and a new and evil Karma. But let me give you a clearer idea of what I mean by Karma in this case.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-22_6219.jpg http://www.theosophy.wiki/mywiki/images/ML/68-22_6219_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 23 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
In connection with this, let me tell you before, that since you seem so interested with the subject, you can do nothing better than to study the two doctrines — of [[Karma]] and [[Nirvāṇa|Nirvana]] — as profoundly as you can. Unless you are thoroughly well acquainted with the two tenets — the double key to the metaphysics of Abidharma — you will always find yourself at sea in trying to comprehend the rest. We have several sorts of Karma and Nirvana in their various applications — to the Universe, the world, [[Deva]]s, [[Buddha]]s, [[Bodhisattva|Bodhisatwas]], men and animals — the second including its [[Kingdoms of Life|seven kingdoms]]. Karma and Nirvana are but two of the seven great MYSTERIES of [[Buddhism|Buddhist]] metaphysics; and but four of the seven are known to the best orientalists, and that very imperfectly.

If you ask a learned Buddhist priest what is Karma? — he will tell you that Karma is what a [[Christianity|Christian]] might call Providence (in a certain sense only) and a [[Islam|Mahomedan]] — Kismet, fate or destiny (again in one sense). That it is that cardinal tenet which teaches that, as soon as any conscious or sentient being, whether man, deva, or animal dies, a new being is produced and he or it reappears in another birth, on the same or another planet, under conditions of his or its own antecedent making. Or, in other words

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-23_6220.jpg http://www.theosophy.wiki/mywiki/images/ML/68-23_6220_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Abhidharma''' (Sanskrit) or Abhidhamma (Pāli) are ancient Buddhist texts which contain doctrinal material appearing in the Buddhist Sutras.

{{Col-end}}

== Page 24 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that Karma is the guiding power, and Trishna (in Pali Tanha) the thirst or desire to sentiently live — the proximate force or energy, the resultant of human (or animal) action, which, out of the old [[Skandha]]s (*) produce the new group that form the new being and control the nature of the birth itself. Or to make it still clearer, the new being, is rewarded and punished for the meritorious acts and misdeeds of the old one; Karma representing an Entry Book, in which all the acts of man, good, bad, or indifferent, are carefully recorded to his debit and credit — by himself, so to say, or rather by these very actions of his. There, where Christian poetical fiction created, and sees a "[[Lipika|Recording]]" Guardian Angel, stern and realistic Buddhist logic, perceiving the necessity that every cause should have its effect — shows its real presence. The opponents of Buddhism have laid great stress upon the alleged injustice that the doer should escape and an innocent victim be made to suffer, — since the doer and the sufferer are different beings. The fact is, that while in one sense they may be so considered, yet in another they are identical. The "old being" is the sole parent — father and mother at once — of the "new being." It is the former who is the creator and fashioner, of the latter, in reality; and far more so in plain truth, than any father in flesh. And once that you have well mastered the meaning of Skandhas you will see what I mean.
 
(*) I remark that in the second as well as in the first edition of your [[The Occult World (book)|Occult World]] the same misprint appears, and that the word Skandha is spelt Shandba — on page 130. As it now stands I am made to express myself in a very original way for a supposed [[Adept]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-24_6221.jpg http://www.theosophy.wiki/mywiki/images/ML/68-24_6221_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 25 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
It is the group of Skandhas, that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Sankhara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the "heresy or delusion of individuality" and of Attavada "the doctrine of Self," both of which (in the case of the [[Manas|fifth principle]] the soul) lead to the [[Māyā|maya]] of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession.
 
Now, returning to the question of identity between the old and the new "Ego" I may remind you once more, that even your Science has accepted the old, very old fact distinctly taught by our Lord (*), viz. — that a man of any given age, while sentiently the same, is yet physically not the same as he was a few years earlier (we say seven years and are prepared to maintain and prove it): buddhistically
 
(*) See the Abhidharma Kosha Vyakhya, the Sutta Pitaka, any Northern Buddhist book, all of which show [[Gautama Buddha]] saying that none of these Skandhas is the [[soul]]; since the body is constantly changing, and that neither man, animal, nor plant is ever the same for two consecutive days or even minutes. "Mendicants! remember that there is within man no abiding principle whatever, and that only the learned disciple who acquires [[wisdom]], in saying 'I am' — knows what he is saying."

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-25_6222.jpg http://www.theosophy.wiki/mywiki/images/ML/68-25_6222_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Sakkāya-diṭṭhi''' ([[Pāli]]) is the wrong idea that we are the personality formed by the skandhas. '''Attavāda''' (Pāli) refers to the illusion of the existence one's self as a substantial and permanent entity.

{{Col-end}}

== Page 26 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
speaking, his Skandhas have changed. At the same time they are ever and ceaselessly at work in preparing the abstract mould, the "[[privation]]" of the future new being. Well then, if it is just that a man of 40 should enjoy or suffer for the actions of the man of 20, so it is equally just that the being of the [[Reincarnation|new birth]], who is essentially identical with the previous being — since he is its outcome and creation — should feel the consequences of that begetting Self or [[Principle#Individuality and personality|personality]]. Your Western law which punishes the innocent son of a guilty father by depriving him of his parent, rights and property; your civilized Society which brands with infamy the guileless daughter of an immoral, criminal mother; your [[Christianity|Christian]] Church and Scriptures which teach that the "Lord [[God]] visits the sins of the fathers upon the children unto the third and fourth generation" are not all these far more unjust and cruel than anything done by [[Karma]]? Instead of punishing the innocent together with the culprit, the Karma avenges and rewards the former, which neither of your three western potentates above mentioned ever thought of doing. But perhaps, to our physiological remark the objectors may reply that it is only the [[Sthūla-śarīra|body]] that changes, there is only a molecular transformation, which has nothing to do with the mental evolution; and that the Skandhas represent not only a material but also a set of mental and moral qualities. But is there, I ask, either a sensation, an abstract idea, a tendency of mind, or a mental power, that

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/68-26_6223.jpg http://www.theosophy.wiki/mywiki/images/ML/68-26_6223_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 27 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
one could call an absolutely non-molecular phenomenon? Can even a sensation or the most abstractive thoughts which is something, come out of nothing, or be nothing?

Now, the causes producing the "new being" and determining the nature of Karma are, as already said — Trishna (or "Tanha") — thirst, desire for sentient existence and Upadana — which is the realization or consummation of Trishna or that desire. And both of these the [[Mediumship|medium]] helps to awaken and to develop ''ne plus ultra'' in an [[Elementary]], be he a [[suicide]] or a victim. (*) The rule is, that a person who dies a natural death, will remain from "a few hours to several short years," within the earth's attraction, i.e., in the [[Kāmaloka|Kama-Loka]]. But exceptions are, in the case of suicides and those who die a violent death in general. Hence, one of such [[Ego]]s, for instance, who was destined to live — say 80 or 90 years, but who either killed himself or was killed by some accident, let us suppose at the age of 20 — would have to pass in the Kama Loka not "a few years," but in his case 60 or 70 years, as an Elementary, or rather an "earth-walker"; since he is not, unfortunately for him, even a "shell." Happy, thrice happy, in comparison, are those disembodied entities,who
 
(*) Alone the [[Kāmaloka#Shells|Shells]] and the [[Elemental]]s are left unhurt, though the morality of the sensitives can by no means be improved by the intercourse.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-27_6224.jpg http://www.theosophy.wiki/mywiki/images/ML/68-27_6224_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Upādāna''' is the [[Sanskrit]] and [[Pāli]] word for "clinging," "attachment" or "grasping".
* '''Ne plus ultra''' is a French expression meaning the acme or highest point.

{{Col-end}}

== Page 28 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
sleep their long slumber and live in dream in the bosom of Space! And woe to those whose Trishna will attract them to mediums, and woe to the latter, who tempt them with such an easy Upadana. For in grasping them, and satisfying their thirst for life, the medium helps to develop in them — is in fact the cause of — a new set of [[Skandha]]s, a new body, with far worse tendencies and passions than was the one they lost. All the future of this new body will be determined thus, not only by the [[Karma]] of demerit of the previous set or group but also by that of the new set of the future being. Were the mediums and [[Spiritualism|Spiritualists]] but to know, as I said, that with every new "[[Mediumship#Spirit guides|angel guide]]" they welcome with rapture, they entice the latter into an Upadana which will be productive of a series of untold evils for the new Ego that will be born under its nefarious shadow, and that with every seance — especially for materialization — they multiply the causes for misery, causes that will make the unfortunate Ego fail in his spiritual birth, or be reborn into a worse existence than ever — they would, perhaps, be less lavishing their hospitality.

And now, you may understand why we oppose so strongly Spiritualism and mediumship. And, you will also see, why, to satisfy [[Allan Octavian Hume|Mr. Hume]], — at least in one direction, — I got myself into a scrape

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-28_6225.jpg http://www.theosophy.wiki/mywiki/images/ML/68-28_6225_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 29 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
with the [[Chohan]], and mirabile dictu! — with both the sahibs, "the young men by the name of" — [[Ross Scott|Scott]] and [[A. Banon|Banon]]. To amuse you I will ask [[Helena Petrovna Blavatsky|H.P.B.]] to send you with this a page of the [[A. Banon|"Banon papyrus"]], an article of his that he winds up with a severe literary thrashing of my humble self. Shadows of the Asuras, in what a passion she flew upon reading this rather disrespectful criticism! I am sorry she does not print it, upon considerations of "family honour" as the "[[Djual Khool|Disinherited]]" expressed it. As to the Chohan, the matter is more serious; and, he was far from satisfied that I should have allowed [[William Eglinton|Eglinton]] to believe it was myself. He had permitted this proof of the power in living man to be given to the Spiritualists through a medium of theirs, but had left the programme and its details to ourselves; hence his displeasure at some trifling consequences. I tell you, my dear friend, that I am far less free to do as I like than you are in the matter of [[The Pioneer (periodical)|the Pioneer]]. None of us but the highest [[Khobilgan|Chutuktus]] are their full masters. But I digress.

And now that you have been told much and had explained a good deal, you may as well read this letter to our irrepressible friend — [[Alice Gordon|Mrs. Gordon]]. The reasons given may throw some cold water on her Spiritualistic zeal, though I have my reasons to doubt it. Anyhow it may show her that it is not against true Spiritualism that we set ourselves, but only against indiscriminate mediumship and — physical manifestations, —

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-29_6226.jpg http://www.theosophy.wiki/mywiki/images/ML/68-29_6226_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Mirabile dictu''' is from the Latin, meaning "wonderful to say" or "miraculously".

* '''Sahib''' means "friend" in Arabic and was commonly used in the Indian Sub-continent as a courteous term in the way that "Mr." and "Mrs." are used in the English language.
{{Col-end}}
== Page 30 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
materializations and trance-possessions especially. Could the Spiritualists be only made to understand the difference between [[Principle#Individuality and personality|individuality and personality]], between individual and personal immortality and some other truths, they would be more easily persuaded that [[Occultism|Occultists]] may be fully convinced of the [[monad]]'s immortality, and yet deny that of the [[soul]] — the vehicle of the personal [[Ego]]; that they can firmly believe in, and themselves practice spiritual communications and intercourse with the disembodied Egos of the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]], and yet laugh at the insane idea of "shaking hands" with a "Spirit"!; that finally, that as the matter stands, it is the Occultists and the [[Theosophy|Theosophists]] who are true Spiritualists, while the modern sect of that name is composed simply of materialistic [[phenomena]]lists.

And once that we are discussing "individuality" and "personality," it is curious that H.P.B. when subjecting poor Mr. Hume's brain to torture with her muddled explanations, never thought — until receiving the explanation from himself, of the difference that exists between individuality and personality — that it was the very same doctrine she had been taught: that of Paccika-Yana, and of Amita-Yana. The two terms as above given by him are the

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-30_6227.jpg http://www.theosophy.wiki/mywiki/images/ML/68-30_6227_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 31 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
correct and literal translation of the [[Pāli|Pali]], [[Saṃskṛta|Sanskrit]], and even of the Chino-Tibetan technical names for the many personal entities blended in one Individuality — the long string of lives emanating from the same Immortal [[Monad|MONAD]]. You will have to remember them: —

(I) The Paccika Yana — (in Sanskrit "Pratyeka") means literally — the "personal vehicle" or personal Ego, a combination of the five lower principles. While —

(2) The Amita-Yana — (in Sanskrit "Amrita") is translated: "The immortal vehicle," or the Individuality, the [[Spiritual Soul]], or the Immortal monad — a combination of the [[Manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]]. (*)
 
(*) To avoid a fresh surprise and confusion at the news of the fifth keeping company with the sixth and seventh, please turn to page 3, et sec. [answer to question 5]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31_6228.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31_6228_thm.jpg]
 
 
[http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Paccika and Amita'''. The correct modern Pāli spelling of the first term is ''pacceka'', which means "separate; by oneself." The spelling for the second term is ''amata'', meaning "deathless." ''Yana'', means "carriage; vehicle."

{{Col-end}}

== Page 32 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
"It appears to me that one of our great difficulties in trying to understand the progress of affairs turns on our ignorance so far of the divisions of the seven principles. Each has in turn its seven elements we are told: can we be told something more concerning the seven-fold constitution of the fourth and fifth principles especially. It is evidently in the divisibility of these that the secret of the future and of many psychic phenomena here during life, resides."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 33 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

Quite right. But I must be permitted to doubt whether with the desired explanations the difficulty will be removed, and you will become able to penetrate "the secret of psychic [[phenomena]]." You, my good friend, whom I had once or twice the pleasure of hearing playing on your piano in the quiet intervals between dress-coating and a beef-and-claret dinner — tell me, could you favour me as readily, as with one of your easy waltzes — with one of Beethoven's Grand Sonatas? Pray, pray have patience! Yet, I would not refuse you by any means. You will find the fourth and the fifth principles, divided into roots and Branches on a fly-sheet herein enclosed, if I find time. (*) And now, how long do you propose to abstain from interrogation marks?

Faithfully,

[[Koot Hoomi|K. H.]]
 
(*) I did not find time. Will send it a day or two later.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-32_6231.jpg http://www.theosophy.wiki/mywiki/images/ML/68-32_6231_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 34 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
P.S. — I hope I have now removed all cause for reproaches — my delay in answering your queries notwithstanding, — and that my character is re-established. Yourself and Mr. Hume have received now more information about the A.E. Philosophy than was ever given out to non-[[Initiation|initiates]] within my knowledge. Your sagacity, my kind friend, will have suggested long ago, that it is not so much because of your combined personal virtues — though Mr. Hume I must confess, has run up a large claim since his conversion — or my personal preferences for either of you, as for other and very apparent reasons. Of all our semi-chelas you two are the most likely to utilise for the general good the facts given you. You must regard them received in trust for the benefit of the whole Society; to be turned over, and employed and re-employed in many ways and in all ways that are good. If you (Mr. Sinnett) would give pleasure to your trans-Himalayan friend, do not suffer any month to pass without writing a Fragment, long or short for the magazine, and then, issuing it as a pamphlet — since you so call it. You may sign them as "A Lay-Chela of K.H.," or in any way you choose. I dare not ask the same favour of Mr. Hume, who has already

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-33_6232.jpg http://www.theosophy.wiki/mywiki/images/ML/68-33_6232_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''A.E. Philosophy''' probably stands for "Arhat-Esoteric Philosophy".
* '''Fragment''' refers to the series [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']]. APS took over authorship (anonymously) from [[A. O. Hume]] with the fourth article in the series.
{{Col-end}}

== Page 35 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
done more than his share in another direction.

I will not answer your query about your [[The Pioneer (periodical)|Pioneer]] connection just now: something may be said on both sides. But at least take no rash decision. We are at the end of the cycle, and you are connected with the [[Theosophical Society|T.S.]]

Under favour of my [[Karma]] — I mean to answer to-morrow Mr. Hume's long and kind personal letter. The abundance of MSS. from me of late shows that I have found a little leisure, their blotched, patchy and mended appearance also proves that my leisure has come by snatches, with constant interruptions, and that my writing has been done in odd places here and there, with such materials as I could pick up. But for the RULE that forbids our using one minim of power until every ordinary means has been tried and failed, I might, of course, have given you a lovely "precipitation" as regards chirography and composition. I console myself for the miserable appearance of my letters with the thought that perhaps, you may not value them the less, for these marks of my personal
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-34_6233.jpg http://www.theosophy.wiki/mywiki/images/ML/68-34_6233_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 36 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
subjection to the way-side annoyances which you English so ingeniously reduce to a minimum with your appliances of sorts. As [[Patience Sinnett|your lady]] once kindly remarked, they take away most effectually the flavour of miracle, and make us as human beings, more thinkable entities, — a wise reflection for which I thank her.

[[Helena Petrovna Blavatsky|H.P.B.]] is in despair: the [[Chohan]] refused permission to [[Morya|M.]] to let her come this year further than the Black Rock, and M. very coolly made her unpack her trunks. Try to console her, if you can. Besides, she is really wanted more at Bombay than Penlor. [[Henry Steel Olcott|Olcott]] is on his way to Lanka and [[Damodar K. Mavalankar|Damodar]] packed up to Poona for a month, his foolish austerities and hard work having broken down his physical constitution. I will have to look after him, and perhaps, to take him away, if it comes to the worst.

Just now I am able to give you a bit of information, which bears upon the so often discussed question of our allowing [[phenomena]]. The Egyptian operations of your blessed countrymen involve such local consequences to the body of [[Occultism|Occultists]] still remaining there and to what they are guarding, that two of our [[adept]]s are already there, having joined

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-35_6234.jpg http://www.theosophy.wiki/mywiki/images/ML/68-35_6234_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The Egyptian operations.''' About a month before the receipt of this letter, the Anglo-Egyptian War started, which led to the British conquest of Egypt.

{{Col-end}}

== Page 37 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
some Druze brethren and three more on their way. I was offered the agreeable privilege of becoming an eye-witness to the human butchery, but — declined with thanks. For such great emergencies is our Force stored up, and hence — we dare not waste it on fashionable [[tamasha]].

In about a week — new religious ceremonies, new glittering bubbles to amuse the babes with, and once more I will be busy night and day, morning, noon, and evening. At times I feel a passing regret that the Chohans should not evolute the happy idea of allowing us also a "sumptuary allowance" in the shape of a little spare time. Oh, for the final Rest! for that [[Nirvāṇa|Nirvana]] where — "to be one with Life, yet — to live not." Alas, alas! having personally realized that: —

". . . the Soul of Things is sweet,

The Heart of Being is celestial Rest,"

one does long for — eternal REST!

Yours,

K. H.
 

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-36_6235.jpg http://www.theosophy.wiki/mywiki/images/ML/68-36_6235_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==

This letter contains questions by Sinnett and answers by the Mahatma K.H. It is called the “Devachan Letter” as it is principally concerned with that state into which the human enters between incarnations.
The letter begins with a reference to a letter in “the last Theosophist.” This was the June 1882 issue. pp. 225-6. It was signed “A Caledonian Theosophist.” This was probably a man by the name of Davidson, or Davison, a scientific ornithologist who at one time worked for Hume in connection with his bird hobby, serving in the capacity of a private secretary. The letter was headed “Seeming Discrepancies.” The writer was concerned with what he considered some differences between statements in one of the articles in the series “Fragments of Occult Truth,” written at that time, by Hume and later by Sinnett, and certain passages in Isis Unveiled, H.P.B.’s first book. The so-called discrepancies had to do with spiritualistic phenomena. He also questioned the meaning of the word “Devachan.”

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter in this way:
<blockquote>
[[Alfred Percy Sinnett|APS's]] questions are on sheets of his usual note paper. The answers, in the KH script, are mostly on separate sheets of fairly heavy bond paper, 8 1/2" X 10" <nowiki>[</nowiki>21.6 X 25.4 cm<nowiki>]</nowiki>, in dull black ink on both sides of the paper. In quite a number of instances, APS's questions have been cut out and pasted onto the answer sheet. Reference numbers are in square brackets. The last several sheets are of a different type of paper, and the script is in finer lettering. Some of the footnotes are in red ink. The reference on p. 110 (middle) indicates that the letter was sent through HPB.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 1198.</ref>
</blockquote>
== Publication history ==

== Commentary about this letter ==

Many of the quotations of Buddhist scriptures given in this letter come from an 1871 book by Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese''. In a number of occasions the quotes were edited by [[Koot Hoomi|Master K.H.]] to add a more esoteric meaning. For an analysis of this see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/ Some Mahatma Letters Sources] by David Reigle.

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]

[[it:Lettera dei Mahatma n° 16]]

Mahatma Letter No. 68

2023-11-14T18:09:07Z

Anton Diachenko: /* Page 4 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate = unknown
| receiveddate = after July 15, 1882 – see [[Mahatma Letter No. 68#Context and background|below]]
| otherdate = unknown
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 68''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 16''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 68#Context and background|context and background]].
 
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 69|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 67|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 61|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6196_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''

{{Col-end}}
== Cover sheet==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197.jpg http://www.theosophy.wiki/mywiki/images/ML/68-0_Cover_sheet_6197_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
{{Col-end}}

== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The remarks appended to a letter in the last [[The Theosophist (periodical)|Theosophist]], page 226, Col. 1, strike me as very important and as qualifying — I do not say contradicting — a good deal of what we have hitherto been told in re [[Spiritualism]].

We had heard already of a spiritual condition of life in which the redeveloped [[Ego]] enjoyed a conscious existence for a time before [[reincarnation]] in another world; but that branch of the subject has hitherto been slurred over. Now some explicit statements are made about it; and these

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-1_6198.jpg http://www.theosophy.wiki/mywiki/images/ML/68-1_6198_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The last Theosophist''' was the June 1882 issue.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
suggest further enquiries.

In the [[Devachan|Deva Chan]] (I have lent my [[The Theosophist (periodical)|Theosophist]] to a friend; and have not got it at hand to refer to but that if I remember rightly is the name given to the state of spiritual beatitude described) the new [[Ego]] retains complete recollection of his life on earth apparently. Is that so or is there any misunderstanding on that point on my part?
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-2_6199.jpg http://www.theosophy.wiki/mywiki/images/ML/68-2_6199_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Complete recollection of his life"''' In [[Mahatma_Letter_No._85a#Page_4|Letter #85a]] the Master corrects this sentence to read ". . . of his ''spiritual'' life . . ."

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(1) The Deva-Chan, or land of "Sukhavati," is allegorically described by our [[Gautama Buddha|Lord Buddha]] himself. What he said may be found in the Shan-Mun-yi-Tung. Says Tathagata: —

"Many thousand myriads of systems of worlds beyond this (ours) there is a region of Bliss called Sukhavati . . . . This region is encircled within seven rows of railings, seven rows of vast curtains, seven rows of waving trees; this holy abode of Arahats is governed by the Tathagatas ([[Dhyāni-Chohan|Dhyan Chohans]]) and is possessed by the [[Bodhisattva|Bodhisatwas]]. It hath seven precious lakes, in the midst of which flow crystaline waters having 'seven and one' properties, or distinctive qualities (the 7 principles emanating from the ONE). This, O, Sariputra is the 'Deva Chan.' Its divine Udambara flower casts a root in the shadow of every earth, and blossoms for all those who reach it. Those born in the blessed region are truly felicitous, there are no more griefs or sorrows in that cycle for them. . . . Myriads of Spirits ([[Lha]]) resort there for rest and then ''return to their own regions''. (*) Again, O, Sariputra, in that land of joy many who are born in it are Avaivartyas (†) . . .
etc., etc.
 
(*) Those who have not ended their earth rings.

(†) Literally — those who will never return — the seventh round men, etc.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-3_6200.jpg http://www.theosophy.wiki/mywiki/images/ML/68-3_6200_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Shan-Mun-yi-Tung''' or ''Daily Prayers of the Contemplative School of Priests'' is a Chinese text containing the ''Amitābha Sūtra'', from which comes the quote that follows. For more information about the Mahatma's rendering of this quote see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/# Some Mahatma Letters Sources] by David Reigle
* The phrase "encircled '''within''' seven rows" has been wrongly transcribed as "encircled '''with''' seven rows" in all printed editions.

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(2) Now except in the fact that the duration of existence in the [[Devachan|Deva Chan]] is limited, there is a very close resemblance between that condition and the [[Heaven]] of ordinary religion (omitting anthropomorphic ideas of [[God]]).

(2) Certainly the new [[Ego]] once that it is reborn, retains for a certain time — proportionate to its Earth-life, a "complete recollection of his life on earth." (*) (See your preceding query.) But it can never return on earth, from the Deva Chan, nor has the latter — even omitting all "anthropomorphic ideas of God" — any resemblance to the paradise or heaven of any religion, and it is [[Helena Petrovna Blavatsky|H.P.B.]]'s literary fancy that suggested to her the wonderful comparison.

(3) Now the question of importance — is who goes to Heaven — or Deva Chan? Is this condition only attained by the few who are very good, or by the many who are not very bad, — after the lapse in their case of a longer unconscious [[Devachan#Period of gestation|incubation or gestation]].
 
(*) See back - page 2 of your questions.

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-4_6201.jpg http://www.theosophy.wiki/mywiki/images/ML/68-4_6201_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(3) "Who goes to Deva Chan?" The [[Ego#Lower ego|personal Ego]] of course, but beatified, purified, holy. Every Ego — the combination of the sixth and seventh principles — which, after the period of unconscious [[Devachan#Period of gestation|gestation]] is reborn into the Deva-Chan, is of necessity as innocent and pure as a new-born babe. The fact of his being reborn at all, shows the preponderance of good over evil in his old personality. And while the [[Karma]] (of evil) steps aside for the time being to follow him in his future earth-[[reincarnation]], he brings along with him but the Karma of his good deeds, words, and thoughts into this Deva-Chan. "Bad" is a relative term for us — as you were told more than once before, — and the [[Karma|Law of Retribution]] is the only law that never errs. Hence all those who have not slipped down into the mire of unredeemable sin and bestiality — go to the Deva Chan. They will have to pay for their sins, voluntary and involuntary, later on. Meanwhile, they are rewarded; receive the effects of the causes produced by them.

Of course it is a state, one, so to say, of intense selfishness, during which an Ego reaps the reward of his unselfishness on earth. He is completely engrossed in the bliss of all his personal earthly affections, preferences and thoughts, and gathers in the fruit of his meritorious actions.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-5_6202.jpg http://www.theosophy.wiki/mywiki/images/ML/68-5_6202_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''Personal Ego''' is given as "a combination of the five lower principles" on page 31 of this letter.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

No pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness: for, it is a state of perpetual "[[Māyā|Maya]]" . . . Since the conscious perception of one's personality on earth is but an evanescent dream that sense will be equally that of a dream in the Deva-Chan — only a hundred fold intensified. So much so, indeed, that the happy [[Ego]] is unable to see through the veil, the evils, sorrows and woes to which those it loved on earth may be subjected to. It lives in that sweet dream with its loved ones — whether gone before, or yet remaining on earth; it has them near itself, as happy, as blissful and as innocent as the disembodied dreamer himself; and yet, apart from rare visions, the denizens of our gross planet feel it not. It is in this, during such a condition of complete Maya that the [[Soul]]s or astral Egos of pure, loving sensitives, labouring under the same illusion, think their loved ones come down to them on earth, while it is their own Spirits that are raised towards those in the Deva-Chan. Many of the subjective spiritual communications — most of them when the sensitives are pure minded — are real; but it is most difficult for the [[initiation|uninitiated]] [[Mediumship|medium]] to fix in his mind the true and correct pictures of what he sees and hears. Some of the [[phenomena]] called psychography (though more rarely) are also real. The spirit of the sensitive getting
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-6_6203.jpg http://www.theosophy.wiki/mywiki/images/ML/68-6_6203_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Psychography''' refers to automatic writing (rather than its modern definition as the study of personality, values, attitudes, interests, and lifestyles).

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

odylised, so to say, by the [[aura]] of the Spirit in the Deva-Chan, becomes for a few minutes that departed personality, and writes in the hand writing of the latter, in his language and in his thoughts, as they were during his life time. The two spirits become blended in one; and, the preponderance of one over the other during such phenomena determines the preponderance of personality in the characteristics exhibited in such writings, and "trance speaking." What you call "rapport" is in plain fact an identity of molecular vibration between the [[astral]] part of the incarnate medium and the astral part of the disincarnate personality. I have just noticed an article on smell by some English Professor (which I will cause to be reviewed in the [[The Theosophist (periodical)|Theosophist]] and say a few words), and find in it something that applies to our case. As, in music, two different sounds may be in accord and separately distinguishable, and this harmony or discord depends upon the synchronous vibrations and complementary periods; so there is rapport between medium and "control" when their astral molecules move in accord. And the question whether the communication shall reflect more of the one personal idiosyncracy, or the other, is determined by the relative intensity of the two sets of vibrations in the compound

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-7_6204.jpg http://www.theosophy.wiki/mywiki/images/ML/68-7_6204_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
wave of [[Ākāśa|Akasa]]. The less identical the vibratory impulses the more mediumistic and less spiritual will be the message. So then, measure your medium's moral state by that of the alleged "controlling" Intelligence, and your tests of genuineness leave nothing to be desired.

(4) Or are there great varieties of condition within the limits, so to speak, of Deva Chan, so that an appropriate state is dropped into by all, from which they will be born into lower and higher conditions in the next world of causes. It is no use multiplying hypotheses. We want some information to go upon.

(4) Yes; there are great varieties in the Deva-Chan states, and, it is all as you say. As many varieties of bliss, as on earth there are shades of perception and of capability to appreciate such reward. It is an ideated paradise, in each case of the Ego's own making, and by him filled with the scenery, crowded with the incidents, and thronged with

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-8_6205.jpg http://www.theosophy.wiki/mywiki/images/ML/68-8_6205_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

the people he would expect to find in such a sphere of compensative bliss. And it is that variety which guides the temporary [[Ego#Lower ego|personal Ego]] into the current which will lead him to be reborn in a lower or higher condition in the next [[Globe#Worlds of Causes and of Effects|world of causes]]. Everything is so harmoniously adjusted in nature — especially in the subjective world, that no mistake can be ever committed by the [[Tathagatas]] — or [[Dhyāni-Chohan|Dhyan Chohans]] — who guide the impulses.

(5) On the face of the idea, a purely spiritual state would only be enjoyable to the entities highly spiritualized in this life. But there are myriads of very good people (morally) who are not spiritualized at all. How can they be fitted to pass, with their recollections of this life from a material to a spiritual condition of existence.

(5) It is "a spiritual condition" only as contrasted with our own grossly "material condition," and, as already stated — it is such degrees of spirituality that constitute and determine the great "varieties" of conditions within the limits of Deva-Chan.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-9_6206.jpg http://www.theosophy.wiki/mywiki/images/ML/68-9_6206_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
A mother from a savage tribe is not less happy than a mother from a regal palace, with her lost child in her arms; and although as actual Egos, children prematurely dying before the perfection of their septenary Entity do not find their way to Deva-Chan, yet all the same the mother's loving fancy finds her children there, without one missing that her heart yearns for. Say — it is but a dream, but after all what is objective life itself but a panorama of vivid unrealities? The pleasures realized by a Red Indian in his "happy hunting grounds" in that Land of Dreams is not less intense than the ecstasy felt by a connoisseur who passes [[aeon]]s in the wrapt delight of listening to divine Symphonies by imaginary [[angel]]ic choirs and orchestras. As it is no fault of the former, if born a "savage" with an instinct to kill — though it caused the death of many an innocent animal — why, if with it all, he was a loving father, son, husband, why should he not also enjoy his share of reward? The case would be quite different if the same cruel acts had been done by an educated and civilized person, from a mere love of sport. The savage in being reborn would simply take a low place in the scale, by reason of his imperfect moral development; while the Karma of the other would be tainted with moral delinquency. . . .
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-10_6207.jpg http://www.theosophy.wiki/mywiki/images/ML/68-10_6207_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Red Indian" refers to American Indians; Native Americans.

{{Col-end}}

== Page 11 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Every one but that ego which, attracted by its gross magnetism, falls into the current that will draw it into the [[Moon#The_"Planet_of_death"|"planet of Death"]] — the mental as well as physical satellite of our earth — is fitted to pass into a relative "spiritual" condition adjusted to his previous condition in life and mode of thought. To my knowledge and recollection [[Helena Petrovna Blavatsky|H.P.B.]] explained to [[Allan Octavian Hume|Mr. Hume]] that man's [[Buddhi|sixth principle]], as something purely spiritual could not exist, or have conscious being in the Deva-Chan, unless it assimilated some of the more abstract and pure of the mental attributes of the [[Manas#The "fifth principle" in The Mahatma Letters|fifth principle]] or [[animal Soul]]: its manas (mind) and memory. When man dies his [[Liṅga-śarīra|second]] and [[Prāṇa|third]] principles die with him; the lower triad disappears, and the [[Kāma|fourth]], [[Manas#Lower manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]] principles form the surviving Quaternary. (Read again page 6 in [[Fragments of Occult Truth (Article)|Fragments of O.T.]]) Thenceforth it is a [[Life after Death#The "Death struggle"|"death" struggle]] between the Upper and Lower dualities. If the upper wins, the sixth, having attracted to itself the quintessence of Good from the fifth — its nobler affections, its saintly (though they be earthly) aspirations, and the most Spiritualised portions of its mind — follows its divine elder (the 7th) into the [[Life after Death#Period of gestation|"Gestation" State]]; and the fifth and fourth remain in association as an empty [[shell]] — (the expression is quite correct) — to roam in the earth's atmosphere, with half the personal memory gone, and the more brutal instincts fully alive for a certain period — an "Elementary" in short. This is the "angel guide" of the average medium. If, on the other hand, it is the Upper Duality which is defeated, there, it is the fifth principle that assimilates all that there may be left of personal recollection and perceptions of its personal individuality in the sixth. But, with all this additional stock, it will not remain in [[Kāmaloka|Kama-Loka]] — "the world of Desire" or our Earth's atmosphere. In a very short time

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-11_6208.jpg http://www.theosophy.wiki/mywiki/images/ML/68-11_6208_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''"Fifth principle or animal soul."''' In October 1881, A. O. Hume defines the animal soul as the combination of the "astral body (Liṅga-śarīra), the "astral shape" (Kāmarūpa), and the "animal or physical intelligence," referring to the Lower manas.
* '''Fragments of O.T.''' refers to the series of articles [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']].

{{Col-end}}

== Page 12 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
like a straw floating within the attraction of the vortices and pits of the Maelstrom, it is caught up and drawn into the great whirlpool of human [[Ego]]s; while the sixth and seventh — now a purely Spiritual, individual [[Monad|MONAD]], with nothing left in it of the late [[Principle#Individuality and personality|personality]], having no regular "gestation" period to pass through: (since there is no purified personal Ego to be reborn), after a more or less prolonged period of unconscious Rest in the boundless [[Space]] — will find itself reborn in another personality on the next planet. When arrives the period of "Full Individual Consciousness" — which precedes that of Absolute Consciousness in the [[Nirvāṇa#Parinirvāṇa|Pari-Nirvana]] — this lost personal life becomes as a torn out page in the great Book of Lives, without even a disconnected word left to mark its absence. The purified monad will neither perceive nor remember it in the series of its past rebirths — which it would had it gone to the "World of Forms" ([[Devachan#Rupa and Arupa lokas|rupa-loka]]) — and its retrospective glance will not perceive even the slightest sign to indicate that it had been. The light of Samma-Sambuddh —

". . . that light which shines beyond our mortal ken

The line of all the lives in all the worlds " —

throws no ray upon that personal life in the series of lives foregone.

To the credit of mankind, I must say, that such an utter obliteration of an existence from the tablets of Universal Being does not occur often enough to make a great percentage. In fact, like the much mentioned "congenital idiot" such a thing is a lusus naturae — an exception, not the rule.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-12_6209.jpg http://www.theosophy.wiki/mywiki/images/ML/68-12_6209_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*'''Sammā-Sambuddha''' means "complete enlightenment." One of the results of this is the knowledge of the whole series of one's past incarnations.
* '''"The line of all the lives"''' is the correct transcription of the letter. The third and the chronological editions incorrectly say, "The ''light'' of all the lives." The Master is quoting from [[Edwin Arnold]]'s ''Light of Asia'' which actually reads, "The line of all ''his'' lives."
*'''Lusus naturae''' means "a freak of nature."

{{Col-end}}

== Page 13 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(6) And how is a spiritual existence in which everything has merged into the sixth principle, compatible with that consciousness of individual and personal material life which must be attributed to the Ego in Deva-Chan if he retains his earthly consciousness as stated in the Theosophist Note.

(6) The question is now sufficiently explained, I believe: the sixth and seventh principles apart from the rest constitute the eternal imperishable, but also unconscious "Monad." To awaken in it to life the latent consciousness, especially that of personal individuality, requires the monad plus the highest attributes of the fifth — the "[[Soul#Animal soul|animal Soul]]"; and it is that which makes the [[Devachan#Devachanic ego|ethereal Ego]] that lives and enjoys bliss in the Deva-Chan. [[Spirit]], or the unalloyed emanations of the ONE — the latter forming with the seventh and sixth principles the highest triad — neither of the two emanations are capable of assimilating but that which is

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-13_6210.jpg http://www.theosophy.wiki/mywiki/images/ML/68-13_6210_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 14 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
good, pure and holy; hence, no sensual, material or unholy recollection can follow the purified memory of the Ego to the region of Bliss. The [[Karma]] for these recollections of evil deeds and thought will reach the [[Ego]] when it changes its personality in the following world of causes. The [[Monad]], or the "Spiritual Individuality," remains untainted in all cases. "No sorrow or Pain for those born there (in the Rupa-Loka of Deva-Chan); for this is the Pure-land. All the regions in Space possess such lands (Sakwala), but this land of Bliss is the most pure." In the Djnana Prasthana Shaster, it is said: "by personal purity and earnest [[meditation]], we overleap the limits of the World of Desire, and enter in the World of Forms."

(7) The period of gestation between [[Death]] and Deva-Chan has hitherto been conceived by me at all events as very long. Now it is said to be in some cases only a few days, in no cases (it is implied) more than a few years. This seems plainly stated, but I ask if it can be explicitly confirmed because it is a point on which so much turns.

(7) Another fine example of the habitual disorder in which Mrs. [[Helena Petrovna Blavatsky|H.P.B.]]'s mental furniture is kept. She talks of "[[Bardo]]" and does not even say to her readers what it means!

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-14_6211.jpg http://www.theosophy.wiki/mywiki/images/ML/68-14_6211_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Djnana Prasthana Shaster''' probably refers to the Jñāna-prasthāna-śāstra, composed by Katyayaniputra. The Jnanaprasthana ("establishment of knowledge") is one of the seven Sarvāstivāda Abhidharma Buddhist scriptures.

{{Col-end}}

== Page 15 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
As in her writing room confusion is ten times confounded, so in her mind are crowded ideas piled in such a chaos that when she wants to express them the tail peeps out before the head. "Bardo" has nothing to do with the duration of time in the case you are referring to. "Bardo" is the period between death and rebirth — and may last from a few years to a [[kalpa]]. It is divided into three sub-periods (1) when the Ego delivered of its mortal coil enters into [[Kāmaloka|Kama-Loka]] (*) (the abode of [[Elementary|Elementaries]]); (2) when it enters into its [[Life after Death#Period of gestation|"Gestation State"]]; (3) when it is reborn in the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]] of Deva-Chan. Sub-period (1) may last from a few minutes to a number of years — the phrase "a few years" becoming puzzling and utterly worthless without a more complete explanation; Sub-period (2) is "very long"; as you say, longer sometimes than you may even imagine, yet proportionate to the Ego's spiritual stamina; Sub-period (3) lasts in proportion to the good [[Karma|KARMA]], after which the [[monad]] is again [[reincarnation|reincarnated]]. The Agama Sutra saying: — "in all these Rupa-Lokas, the Devas (Spirits) are equally subjected to birth, decay, old age, and death," means only that an Ego is borne thither then begins fading out and finally "dies," i.e., falls into that unconscious condition which precedes rebirth; and ends the Sloka with these words — "As the devas emerge from these heavens, they enter the lower world again:" i.e, they leave a world of bliss to be reborn in a [[Globe#Worlds of Causes and of Effects|world of causes]].
 
(*) Tibetan: Yuh-Kai.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-15_6212.jpg http://www.theosophy.wiki/mywiki/images/ML/68-15_6212_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* The '''footnote''' seems to have been added later in a different color. Some students speculate it may have been added by the disciple that precipitated the letter. The word '''Yuh-Kai''' was taken from Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese'' (p.83, footnote), and is not Tibetan but Chinese (欲界 yùjiè, "desire realm").

{{Col-end}}

== Page 16 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
(8) In that case, and assuming that [[Devachan|Deva-Chan]] is not solely the heritage of adepts and persons almost as elevated, there is a condition of existence tantamount to [[Heaven]] actually going on, from which the life of Earth may be watched by an immense number of those who have gone before! (9) And for how long? Does this state of spiritual beatitude endure for years? for decades? for centuries?

(8) Most emphatically "the Deva-Chan is not solely the heritage of adepts," and most decidedly there is a "heaven" — if you must use this astro-geographical Christian term — for "an immense number of those who have gone before." But "the life of Earth" can be watched by none of these, for reasons of the Law of Bliss plus [[Māyā|Maya]], already given.

(9) For years, decades, centuries and milleniums, oftentimes — multiplied by something more. It all depends upon the duration of [[Karma]]. Fill with oil Den's little cup, and a city Reservoir of water, and lighting both see which burns the longer. The [[Ego]] is the wick and Karma the oil: the difference in the quantity of the latter (in the cup and the reservoir) suggesting to you the great difference in the duration of various Karmas. Every effect must be proportionate to the cause. And, as man's terms of incarnate existence bear but a small proportion to his periods of
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-16_6213.jpg http://www.theosophy.wiki/mywiki/images/ML/68-16_6213_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* "Den's little cup" probably refers to the Sinnett's young son Dennis.

{{Col-end}}

== Page 17 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
inter-natal existence in the [[Manvantara|manvantaric]] cycle, so the good thoughts, words, and deeds of any one of these "lives" on a [[globe]] are causative of effects, the working out of which requires far more time than the evolution of the causes occupied. Therefore, when you read in the Jats and other fabulous stories of the [[Buddhism|Buddhist]] Scriptures that this or the other good action was rewarded by [[Kalpa]]s of several figures of bliss, do not smile at the absurd exaggeration, but bear in mind what I have said. From a small seed, you know, sprung a tree whose life endures now for 22 centuries; I mean the Anuradha-pura Bo tree. Nor must you laugh, if ever you come across Pindha-Dhana or any other Buddhist Sutra and read: "Between the Kama-Loka and the Rupa-Loka there is a locality, the dwelling of '[[Mara]]' (Death). This Mara filled with passion and lust, destroys all virtuous principles, as a stone grinds corn. (*) His palace is 7000 yojanas square, and is surrounded by a seven-fold wall," for you will feel now more prepared to understand the allegory. Also, when Beal, or Burnouf, or [[Thomas William Rhys Davids|Rhys Davids]] in the innocence of their [[Christianity|Christian]] and materialistic souls indulge in such translations as they generally do, we do not bear them malice for their commentaries, since they cannot know any better. But what can the following mean: — "The names of the Heavens (a mistranslation; [[loka]]s are not heavens but localities or abodes) of Desire, Kama- —
 
(*) This Mara, as you may well think, is the allegorical image of the sphere called the [[Moon#The "Planet of death"|"Planet of Death"]] — the whirlpool whither disappear the lives doomed to destruction. It is between Kama and Rupa-Lokas that the struggle takes place.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-17_6214.jpg http://www.theosophy.wiki/mywiki/images/ML/68-17_6214_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Jats''' are the accounts of the Buddha's previous lives in the Jataka Tales.
* The '''Anuradha-pura Bo tree''' is a Bodhi Tree (or "Bo tree", in Sinhalese) still existing in Anuradhapura, a major city in Sri Lanka, which is said to date back to the year 245 BC.
* A '''Yojana''' is a Vedic measure of distance that was used in ancient India. It is equivalent to about 1.6 km (1 mi) as per modern measures of distance, although the exact value is disputed among scholars (between 2 and 5 km (1 and 3 mi)).

{{Col-end}}

== Page 18 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Loka so called, because the beings who occupy them are subject to desires of eating, drinking, sleeping and love. They are otherwise called the abodes of the five (?) orders of sentient creatures — Devas, men, asuras, beasts, demons" (Lau-tan Sutra, trans. by S. Beal). They mean simply that, had the reverend translator been acquainted with the true doctrine a little better — he would have (1) divided the [[Deva]]s into two classes — and called them the "Rupa-devas" and the "Arupa-devas" (the "form" — or objective, and the "formless" or subjective Dhyan Chohans; and (2) — would have done the same for his class of "men," since there are shells, and "Mara-rupas" — i.e. bodies doomed to annihilation. All these are:

(1) "''Rupa-devas''" — [[Dhyāni-Chohan|Dhyan Chohans]] (*) having forms } Ex-men.

(2) "''Arupa-devas''" [Dhyan Chohans] having no forms } Ex-men.

(3) "''[[Vampire#Pisachas|Pisachas]]''" — (two-principled) ghosts.

(4) "''Mara-rupa''" — Doomed to death (3 principled).

(5) ''Asuras'' — [[Elementals]] — having human form } Future men.

(6) ''Beasts'' — [Elementals] 2nd class — animal Elementals } Future men.

(7) ''Rakshasas'' (Demons) Souls or Astral Forms of sorcerers; men who have reached the apex of knowledge in the forbidden art. Dead or alive they have, so to say cheated nature; but it is only temporary — until our planet goes into obscuration, after which they have nolens volens to be annihilated.

It is these seven groups that form the principal divisions of the Dwellers of the subjective world around us. It is in stock No. 1, that are the intelligent Rulers of this world of Matter, and who, with all this intelligence are but the blindly obedient instruments of the
 
(*) The Planetary Spirits of our Earth are not of the highest, as you may well imagine — since, as Subba Row says in his criticism upon Oxley's work that no Eastern Adept would like to be compared with an angel or Deva. See May [[The Theosophist (periodical)|''The Theosophist'']].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-18_6215.jpg http://www.theosophy.wiki/mywiki/images/ML/68-18_6215_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* In the book [[Man: Fragments of Forgotten History (book)|''Man: Fragments of Forgotten History'']] the same table of "dwellers" is printed and some concepts are added. About the Pisachas it is said that they are "shells left in Kama Loka after the passage of the ego into Devachan". About the mara-rupas it is added: "Shells of persons with abnormally material attractions, whose spiritual and psychic life, being a complete blank, cannot carry them on to Devachan". As for the "Beasts" the book says: "Elementals of the lower order connected with the different elements and animals".
* '''Lau-tan Sutra'''. The reference is taken from Rev. Samuel Beal's book ''A Catena of Buddhist Scriptures from the Chinese''.
{{Col-end}}

== Page 19 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[[Logos|ONE]]; the active agents of a Passive Principle.

And thus are misinterpreted and mistranslated nearly all our Sutras; yet even under that confused jumble of doctrines and words, for one who knows even superficially the true doctrine, there is firm ground to stand upon. Thus, for instance in enumerating the seven lokas of the "Kama-Loka" the Avatamsaka Sutra, gives as the seventh, the "Territory of Doubt." I will ask you to remember the name as we will have to speak of it hereafter. Every such "world" within the [[Globe#Worlds of Causes and of Effects|Sphere of Effects]] has a Tathagata, or "Dhyan Chohan" — to protect and watch over, not to interfere with it. Of course, of all men, [[Spiritualism|spiritualists]] will be the first to reject and throw off our doctrines to "the limbo of exploded superstitions." Were we to assure them that every one of their "[[Summerland]]s" had seven boarding houses in it, with the same number of "[[Spirit Guide]]s" to "boss" in them, and call these "[[angel]]s," Saint Peters, Johns, and [[William Eglinton#Ernest|St. Ernests]], they would welcome us with open arms. But whoever heard of Tathagats and Dhyan Chohans, Asuras and Elementals? Preposterous! Still, we are happily allowed — by our friends ([[William Eglinton|Mr. Eglinton]], at least) — to be possessed "of a certain knowledge of [[Occultism|Occult Sciences]]" (Vide "Light"). And thus, even this mite of "Knowledge" is at your service, and is now helping me to answer your following question:

"Is there any intermediate condition between the spiritual beatitude of Deva-Chan, and the forlorn shadow life of the only half conscious elementary reliquiae of human beings who have lost their [[Buddhi|sixth principle]]. Because if so that might give a locus standi in imagination to the Ernests and Joeys of the spiritual [[Mediumship|mediums]] — the better sort of [[Mediumship#Spirit guides|controlling "spirits"]]. If so surely that must be a very populous world? from which any amount of "spiritual" communications might come."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-19_6216.jpg http://www.theosophy.wiki/mywiki/images/ML/68-19_6216_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''"Territory of Doubt."''' This idea does not seem to be in the Avatamsaka Sutra but is present in the ''Sukhāvatī-vyūha-sūtra'' (§133-142). See [http://prajnaquest.fr/blog/the-territory-of-doubt/ The Territory of Doubt] by David Reigle
*'''Locus standi''' is Latin for "right to stand or be heard."
{{Col-end}}

== Page 20 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Alas, no; my friend; not that I know of. From "[[Devachan|Sukhavati]]" down to the "Territory of Doubt" there is a variety of Spiritual States; but I am not aware of any such "intermediate condition." I have told you of the Sakwalas (though I cannot be enumerating them since it would be useless); and even of [[Avitchi]] — the "[[Hell]]" from which there is no return (*), and I have no more to tell about. "The forlorn shadow" has to do the best it can. As soon as it has stepped outside the [[Kāmaloka|Kama-Loka]], and crossed the "Golden Bridge" leading to the "Seven Golden Mountains" the [[Ego]] can confabulate no more, with easy-going mediums. No "Ernest" or "Joey" has ever returned from the [[Devachan#Rupa and Arupa Lokas|Rupa Loka]] — let alone the Arupa-Loka — to hold sweet intercourse with mortals.

Of course there is a "better sort" of reliquiae; and the "[[shell]]s" or the "earth-walkers" as they are here called, are not necessarily all bad. But even those that are good, are made bad for the time being by mediums. The "shells" may well not care, since they have nothing to lose, anyhow. But there is another kind of "Spirits," we have lost sight of: the [[Suicide|suicides]] and those killed by accident. Both kinds can communicate, and both have to pay dearly for such visits. And now I have again to explain what I mean. Well, this class is the one that the French [[Spiritism|Spiritists]] call — "les Esprits Souffrants." They are an exception to the rule, as they have to remain within the earth's attraction,and in its
 
(*) In Abidharma Shastra (Metaphysics) we read: — "Buddha taught that on the outskirts of all the Sakwalas, there is a black interval, without Sun or moonlight for him who falls into it. There is no re-birth from it. It is the cold Hell, the great Naraka." This is Avitchi.
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-20_6217.jpg http://www.theosophy.wiki/mywiki/images/ML/68-20_6217_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Les Esprits Souffrants''' means "the suffering spirits" in French.

{{Col-end}}

== Page 21 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
atmosphere — the Kama-Loka -- till the very last moment of what would have been the natural duration of their lives. In other words, that particular wave of life-evolution must run on to its shore. But it is a sin and cruelty to revive their memory and intensify their suffering by giving them a chance of living an artificial life; a chance to overload their [[Karma]], by tempting them into opened doors, viz., [[Mediumship|mediums]] and sensitives, for they will have to pay roundly for every such pleasure. I will explain. The suicides, who, foolishly hoping to escape life, found themselves still alive, — have suffering enough in store for them from that very life. Their punishment is in the intensity of the latter. Having lost by the rash act their [[Ātman|seventh]] and [[Buddhi|sixth]] principles, though not for ever, as they can regain both — instead of accepting their punishment, and taking their chances of redemption, they are often made to regret life and tempted to regain a hold upon it by sinful means. In the Kama-Loka, the land of intense desires, they can gratify their earthly yearnings but through a living proxy; and by so doing, at the expiration of the natural term, they generally lose their [[monad]] for ever. As to the victims of accident — these fare still worse. Unless they were so good and pure, as to be drawn immediately within the Akasic Samadhi, i.e. to fall into a state of quiet slumber, a sleep full of rosy dreams, during which, they have no recollection of the accident, but move and live among their familiar friends and scenes, until their natural

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-21_6218.jpg http://www.theosophy.wiki/mywiki/images/ML/68-21_6218_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 22 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
life-term is finished, when they find themselves born in the Deva-Chan — a gloomy fate is theirs. Unhappy shades, if sinful and sensual they wander about — (not [[shell]]s, for their connection with their two higher principles is not quite broken) — until their death-hour comes. Cut off in the full flush of earthly passions which bind them to familiar scenes, they are enticed by the opportunities which mediums afford, to gratify them vicariously. They are the Pisachas, the Incubi, and Succubi of mediaeval times; the demons of thirst, gluttony, lust and avarice, — [[Elementary|elementaries]] of intensified craft, wickedness and cruelty; provoking their victims to horrid crimes, and revelling in their commission! They not only ruin their victims, but these [[Vampire#Psychic vampire|psychic vampires]], borne along by the torrent of their hellish impulses, at last, at the fixed close of their natural period of life — they are carried out of the earth's aura into regions where for ages they endure exquisite suffering and end with entire destruction.

But if the victim of accident or violence, be neither very good, nor very bad — an average person — then this may happen to him. A medium who attracts him, will create for him the most undesirable of things: a new combination of [[Skandha]]s and a new and evil Karma. But let me give you a clearer idea of what I mean by Karma in this case.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-22_6219.jpg http://www.theosophy.wiki/mywiki/images/ML/68-22_6219_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 23 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
In connection with this, let me tell you before, that since you seem so interested with the subject, you can do nothing better than to study the two doctrines — of [[Karma]] and [[Nirvāṇa|Nirvana]] — as profoundly as you can. Unless you are thoroughly well acquainted with the two tenets — the double key to the metaphysics of Abidharma — you will always find yourself at sea in trying to comprehend the rest. We have several sorts of Karma and Nirvana in their various applications — to the Universe, the world, [[Deva]]s, [[Buddha]]s, [[Bodhisattva|Bodhisatwas]], men and animals — the second including its [[Kingdoms of Life|seven kingdoms]]. Karma and Nirvana are but two of the seven great MYSTERIES of [[Buddhism|Buddhist]] metaphysics; and but four of the seven are known to the best orientalists, and that very imperfectly.

If you ask a learned Buddhist priest what is Karma? — he will tell you that Karma is what a [[Christianity|Christian]] might call Providence (in a certain sense only) and a [[Islam|Mahomedan]] — Kismet, fate or destiny (again in one sense). That it is that cardinal tenet which teaches that, as soon as any conscious or sentient being, whether man, deva, or animal dies, a new being is produced and he or it reappears in another birth, on the same or another planet, under conditions of his or its own antecedent making. Or, in other words

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-23_6220.jpg http://www.theosophy.wiki/mywiki/images/ML/68-23_6220_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Abhidharma''' (Sanskrit) or Abhidhamma (Pāli) are ancient Buddhist texts which contain doctrinal material appearing in the Buddhist Sutras.

{{Col-end}}

== Page 24 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that Karma is the guiding power, and Trishna (in Pali Tanha) the thirst or desire to sentiently live — the proximate force or energy, the resultant of human (or animal) action, which, out of the old [[Skandha]]s (*) produce the new group that form the new being and control the nature of the birth itself. Or to make it still clearer, the new being, is rewarded and punished for the meritorious acts and misdeeds of the old one; Karma representing an Entry Book, in which all the acts of man, good, bad, or indifferent, are carefully recorded to his debit and credit — by himself, so to say, or rather by these very actions of his. There, where Christian poetical fiction created, and sees a "[[Lipika|Recording]]" Guardian Angel, stern and realistic Buddhist logic, perceiving the necessity that every cause should have its effect — shows its real presence. The opponents of Buddhism have laid great stress upon the alleged injustice that the doer should escape and an innocent victim be made to suffer, — since the doer and the sufferer are different beings. The fact is, that while in one sense they may be so considered, yet in another they are identical. The "old being" is the sole parent — father and mother at once — of the "new being." It is the former who is the creator and fashioner, of the latter, in reality; and far more so in plain truth, than any father in flesh. And once that you have well mastered the meaning of Skandhas you will see what I mean.
 
(*) I remark that in the second as well as in the first edition of your [[The Occult World (book)|Occult World]] the same misprint appears, and that the word Skandha is spelt Shandba — on page 130. As it now stands I am made to express myself in a very original way for a supposed [[Adept]].
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-24_6221.jpg http://www.theosophy.wiki/mywiki/images/ML/68-24_6221_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 25 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
It is the group of Skandhas, that form and constitute the physical and mental individuality we call man (or any being). This group consists (in the exoteric teaching) of five Skandhas, namely: Rupa — the material properties or attributes; Vedana — sensations; Sanna — abstract ideas; Sankhara — tendencies both physical and mental; and Vinnana — mental powers, an amplification of the fourth — meaning the mental, physical and moral predispositions. We add to them two more, the nature and names of which you may learn hereafter. Suffice for the present to let you know that they are connected with, and productive of Sakkayaditthi, the "heresy or delusion of individuality" and of Attavada "the doctrine of Self," both of which (in the case of the [[Manas|fifth principle]] the soul) lead to the [[Māyā|maya]] of heresy and belief in the efficacy of vain rites and ceremonies; in prayers and intercession.
 
Now, returning to the question of identity between the old and the new "Ego" I may remind you once more, that even your Science has accepted the old, very old fact distinctly taught by our Lord (*), viz. — that a man of any given age, while sentiently the same, is yet physically not the same as he was a few years earlier (we say seven years and are prepared to maintain and prove it): buddhistically
 
(*) See the Abhidharma Kosha Vyakhya, the Sutta Pitaka, any Northern Buddhist book, all of which show [[Gautama Buddha]] saying that none of these Skandhas is the [[soul]]; since the body is constantly changing, and that neither man, animal, nor plant is ever the same for two consecutive days or even minutes. "Mendicants! remember that there is within man no abiding principle whatever, and that only the learned disciple who acquires [[wisdom]], in saying 'I am' — knows what he is saying."

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-25_6222.jpg http://www.theosophy.wiki/mywiki/images/ML/68-25_6222_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Sakkāya-diṭṭhi''' ([[Pāli]]) is the wrong idea that we are the personality formed by the skandhas. '''Attavāda''' (Pāli) refers to the illusion of the existence one's self as a substantial and permanent entity.

{{Col-end}}

== Page 26 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
speaking, his Skandhas have changed. At the same time they are ever and ceaselessly at work in preparing the abstract mould, the "[[privation]]" of the future new being. Well then, if it is just that a man of 40 should enjoy or suffer for the actions of the man of 20, so it is equally just that the being of the [[Reincarnation|new birth]], who is essentially identical with the previous being — since he is its outcome and creation — should feel the consequences of that begetting Self or [[Principle#Individuality and personality|personality]]. Your Western law which punishes the innocent son of a guilty father by depriving him of his parent, rights and property; your civilized Society which brands with infamy the guileless daughter of an immoral, criminal mother; your [[Christianity|Christian]] Church and Scriptures which teach that the "Lord [[God]] visits the sins of the fathers upon the children unto the third and fourth generation" are not all these far more unjust and cruel than anything done by [[Karma]]? Instead of punishing the innocent together with the culprit, the Karma avenges and rewards the former, which neither of your three western potentates above mentioned ever thought of doing. But perhaps, to our physiological remark the objectors may reply that it is only the [[Sthūla-śarīra|body]] that changes, there is only a molecular transformation, which has nothing to do with the mental evolution; and that the Skandhas represent not only a material but also a set of mental and moral qualities. But is there, I ask, either a sensation, an abstract idea, a tendency of mind, or a mental power, that

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/68-26_6223.jpg http://www.theosophy.wiki/mywiki/images/ML/68-26_6223_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 27 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
one could call an absolutely non-molecular phenomenon? Can even a sensation or the most abstractive thoughts which is something, come out of nothing, or be nothing?

Now, the causes producing the "new being" and determining the nature of Karma are, as already said — Trishna (or "Tanha") — thirst, desire for sentient existence and Upadana — which is the realization or consummation of Trishna or that desire. And both of these the [[Mediumship|medium]] helps to awaken and to develop ''ne plus ultra'' in an [[Elementary]], be he a [[suicide]] or a victim. (*) The rule is, that a person who dies a natural death, will remain from "a few hours to several short years," within the earth's attraction, i.e., in the [[Kāmaloka|Kama-Loka]]. But exceptions are, in the case of suicides and those who die a violent death in general. Hence, one of such [[Ego]]s, for instance, who was destined to live — say 80 or 90 years, but who either killed himself or was killed by some accident, let us suppose at the age of 20 — would have to pass in the Kama Loka not "a few years," but in his case 60 or 70 years, as an Elementary, or rather an "earth-walker"; since he is not, unfortunately for him, even a "shell." Happy, thrice happy, in comparison, are those disembodied entities,who
 
(*) Alone the [[Kāmaloka#Shells|Shells]] and the [[Elemental]]s are left unhurt, though the morality of the sensitives can by no means be improved by the intercourse.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-27_6224.jpg http://www.theosophy.wiki/mywiki/images/ML/68-27_6224_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Upādāna''' is the [[Sanskrit]] and [[Pāli]] word for "clinging," "attachment" or "grasping".
* '''Ne plus ultra''' is a French expression meaning the acme or highest point.

{{Col-end}}

== Page 28 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
sleep their long slumber and live in dream in the bosom of Space! And woe to those whose Trishna will attract them to mediums, and woe to the latter, who tempt them with such an easy Upadana. For in grasping them, and satisfying their thirst for life, the medium helps to develop in them — is in fact the cause of — a new set of [[Skandha]]s, a new body, with far worse tendencies and passions than was the one they lost. All the future of this new body will be determined thus, not only by the [[Karma]] of demerit of the previous set or group but also by that of the new set of the future being. Were the mediums and [[Spiritualism|Spiritualists]] but to know, as I said, that with every new "[[Mediumship#Spirit guides|angel guide]]" they welcome with rapture, they entice the latter into an Upadana which will be productive of a series of untold evils for the new Ego that will be born under its nefarious shadow, and that with every seance — especially for materialization — they multiply the causes for misery, causes that will make the unfortunate Ego fail in his spiritual birth, or be reborn into a worse existence than ever — they would, perhaps, be less lavishing their hospitality.

And now, you may understand why we oppose so strongly Spiritualism and mediumship. And, you will also see, why, to satisfy [[Allan Octavian Hume|Mr. Hume]], — at least in one direction, — I got myself into a scrape

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-28_6225.jpg http://www.theosophy.wiki/mywiki/images/ML/68-28_6225_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 29 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
with the [[Chohan]], and mirabile dictu! — with both the sahibs, "the young men by the name of" — [[Ross Scott|Scott]] and [[A. Banon|Banon]]. To amuse you I will ask [[Helena Petrovna Blavatsky|H.P.B.]] to send you with this a page of the [[A. Banon|"Banon papyrus"]], an article of his that he winds up with a severe literary thrashing of my humble self. Shadows of the Asuras, in what a passion she flew upon reading this rather disrespectful criticism! I am sorry she does not print it, upon considerations of "family honour" as the "[[Djual Khool|Disinherited]]" expressed it. As to the Chohan, the matter is more serious; and, he was far from satisfied that I should have allowed [[William Eglinton|Eglinton]] to believe it was myself. He had permitted this proof of the power in living man to be given to the Spiritualists through a medium of theirs, but had left the programme and its details to ourselves; hence his displeasure at some trifling consequences. I tell you, my dear friend, that I am far less free to do as I like than you are in the matter of [[The Pioneer (periodical)|the Pioneer]]. None of us but the highest [[Khobilgan|Chutuktus]] are their full masters. But I digress.

And now that you have been told much and had explained a good deal, you may as well read this letter to our irrepressible friend — [[Alice Gordon|Mrs. Gordon]]. The reasons given may throw some cold water on her Spiritualistic zeal, though I have my reasons to doubt it. Anyhow it may show her that it is not against true Spiritualism that we set ourselves, but only against indiscriminate mediumship and — physical manifestations, —

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-29_6226.jpg http://www.theosophy.wiki/mywiki/images/ML/68-29_6226_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Mirabile dictu''' is from the Latin, meaning "wonderful to say" or "miraculously".

* '''Sahib''' means "friend" in Arabic and was commonly used in the Indian Sub-continent as a courteous term in the way that "Mr." and "Mrs." are used in the English language.
{{Col-end}}
== Page 30 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
materializations and trance-possessions especially. Could the Spiritualists be only made to understand the difference between [[Principle#Individuality and personality|individuality and personality]], between individual and personal immortality and some other truths, they would be more easily persuaded that [[Occultism|Occultists]] may be fully convinced of the [[monad]]'s immortality, and yet deny that of the [[soul]] — the vehicle of the personal [[Ego]]; that they can firmly believe in, and themselves practice spiritual communications and intercourse with the disembodied Egos of the [[Devachan#Rupa and Arupa Lokas|Rupa-Loka]], and yet laugh at the insane idea of "shaking hands" with a "Spirit"!; that finally, that as the matter stands, it is the Occultists and the [[Theosophy|Theosophists]] who are true Spiritualists, while the modern sect of that name is composed simply of materialistic [[phenomena]]lists.

And once that we are discussing "individuality" and "personality," it is curious that H.P.B. when subjecting poor Mr. Hume's brain to torture with her muddled explanations, never thought — until receiving the explanation from himself, of the difference that exists between individuality and personality — that it was the very same doctrine she had been taught: that of Paccika-Yana, and of Amita-Yana. The two terms as above given by him are the

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-30_6227.jpg http://www.theosophy.wiki/mywiki/images/ML/68-30_6227_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 31 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
correct and literal translation of the [[Pāli|Pali]], [[Saṃskṛta|Sanskrit]], and even of the Chino-Tibetan technical names for the many personal entities blended in one Individuality — the long string of lives emanating from the same Immortal [[Monad|MONAD]]. You will have to remember them: —

(I) The Paccika Yana — (in Sanskrit "Pratyeka") means literally — the "personal vehicle" or personal Ego, a combination of the five lower principles. While —

(2) The Amita-Yana — (in Sanskrit "Amrita") is translated: "The immortal vehicle," or the Individuality, the [[Spiritual Soul]], or the Immortal monad — a combination of the [[Manas|fifth]], [[Buddhi|sixth]] and [[Ātman|seventh]]. (*)
 
(*) To avoid a fresh surprise and confusion at the news of the fifth keeping company with the sixth and seventh, please turn to page 3, et sec. [answer to question 5]

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31_6228.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31_6228_thm.jpg]
 
 
[http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31b_6230_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''Paccika and Amita'''. The correct modern Pāli spelling of the first term is ''pacceka'', which means "separate; by oneself." The spelling for the second term is ''amata'', meaning "deathless." ''Yana'', means "carriage; vehicle."

{{Col-end}}

== Page 32 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
"It appears to me that one of our great difficulties in trying to understand the progress of affairs turns on our ignorance so far of the divisions of the seven principles. Each has in turn its seven elements we are told: can we be told something more concerning the seven-fold constitution of the fourth and fifth principles especially. It is evidently in the divisibility of these that the secret of the future and of many psychic phenomena here during life, resides."
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229.jpg http://www.theosophy.wiki/mywiki/images/ML/68-31a_6229_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 33 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

Quite right. But I must be permitted to doubt whether with the desired explanations the difficulty will be removed, and you will become able to penetrate "the secret of psychic [[phenomena]]." You, my good friend, whom I had once or twice the pleasure of hearing playing on your piano in the quiet intervals between dress-coating and a beef-and-claret dinner — tell me, could you favour me as readily, as with one of your easy waltzes — with one of Beethoven's Grand Sonatas? Pray, pray have patience! Yet, I would not refuse you by any means. You will find the fourth and the fifth principles, divided into roots and Branches on a fly-sheet herein enclosed, if I find time. (*) And now, how long do you propose to abstain from interrogation marks?

Faithfully,

[[Koot Hoomi|K. H.]]
 
(*) I did not find time. Will send it a day or two later.

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-32_6231.jpg http://www.theosophy.wiki/mywiki/images/ML/68-32_6231_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 34 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
P.S. — I hope I have now removed all cause for reproaches — my delay in answering your queries notwithstanding, — and that my character is re-established. Yourself and Mr. Hume have received now more information about the A.E. Philosophy than was ever given out to non-[[Initiation|initiates]] within my knowledge. Your sagacity, my kind friend, will have suggested long ago, that it is not so much because of your combined personal virtues — though Mr. Hume I must confess, has run up a large claim since his conversion — or my personal preferences for either of you, as for other and very apparent reasons. Of all our semi-chelas you two are the most likely to utilise for the general good the facts given you. You must regard them received in trust for the benefit of the whole Society; to be turned over, and employed and re-employed in many ways and in all ways that are good. If you (Mr. Sinnett) would give pleasure to your trans-Himalayan friend, do not suffer any month to pass without writing a Fragment, long or short for the magazine, and then, issuing it as a pamphlet — since you so call it. You may sign them as "A Lay-Chela of K.H.," or in any way you choose. I dare not ask the same favour of Mr. Hume, who has already

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-33_6232.jpg http://www.theosophy.wiki/mywiki/images/ML/68-33_6232_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''A.E. Philosophy''' probably stands for "Arhat-Esoteric Philosophy".
* '''Fragment''' refers to the series [[Fragments of Occult Truth (article)|"Fragments of Occult Truth"]] in [[The Theosophist (periodical)|''The Theosophist'']]. APS took over authorship (anonymously) from [[A. O. Hume]] with the fourth article in the series.
{{Col-end}}

== Page 35 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
done more than his share in another direction.

I will not answer your query about your [[The Pioneer (periodical)|Pioneer]] connection just now: something may be said on both sides. But at least take no rash decision. We are at the end of the cycle, and you are connected with the [[Theosophical Society|T.S.]]

Under favour of my [[Karma]] — I mean to answer to-morrow Mr. Hume's long and kind personal letter. The abundance of MSS. from me of late shows that I have found a little leisure, their blotched, patchy and mended appearance also proves that my leisure has come by snatches, with constant interruptions, and that my writing has been done in odd places here and there, with such materials as I could pick up. But for the RULE that forbids our using one minim of power until every ordinary means has been tried and failed, I might, of course, have given you a lovely "precipitation" as regards chirography and composition. I console myself for the miserable appearance of my letters with the thought that perhaps, you may not value them the less, for these marks of my personal
{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-34_6233.jpg http://www.theosophy.wiki/mywiki/images/ML/68-34_6233_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Page 36 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
subjection to the way-side annoyances which you English so ingeniously reduce to a minimum with your appliances of sorts. As [[Patience Sinnett|your lady]] once kindly remarked, they take away most effectually the flavour of miracle, and make us as human beings, more thinkable entities, — a wise reflection for which I thank her.

[[Helena Petrovna Blavatsky|H.P.B.]] is in despair: the [[Chohan]] refused permission to [[Morya|M.]] to let her come this year further than the Black Rock, and M. very coolly made her unpack her trunks. Try to console her, if you can. Besides, she is really wanted more at Bombay than Penlor. [[Henry Steel Olcott|Olcott]] is on his way to Lanka and [[Damodar K. Mavalankar|Damodar]] packed up to Poona for a month, his foolish austerities and hard work having broken down his physical constitution. I will have to look after him, and perhaps, to take him away, if it comes to the worst.

Just now I am able to give you a bit of information, which bears upon the so often discussed question of our allowing [[phenomena]]. The Egyptian operations of your blessed countrymen involve such local consequences to the body of [[Occultism|Occultists]] still remaining there and to what they are guarding, that two of our [[adept]]s are already there, having joined

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-35_6234.jpg http://www.theosophy.wiki/mywiki/images/ML/68-35_6234_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''The Egyptian operations.''' About a month before the receipt of this letter, the Anglo-Egyptian War started, which led to the British conquest of Egypt.

{{Col-end}}

== Page 37 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
some Druze brethren and three more on their way. I was offered the agreeable privilege of becoming an eye-witness to the human butchery, but — declined with thanks. For such great emergencies is our Force stored up, and hence — we dare not waste it on fashionable [[tamasha]].

In about a week — new religious ceremonies, new glittering bubbles to amuse the babes with, and once more I will be busy night and day, morning, noon, and evening. At times I feel a passing regret that the Chohans should not evolute the happy idea of allowing us also a "sumptuary allowance" in the shape of a little spare time. Oh, for the final Rest! for that [[Nirvāṇa|Nirvana]] where — "to be one with Life, yet — to live not." Alas, alas! having personally realized that: —

". . . the Soul of Things is sweet,

The Heart of Being is celestial Rest,"

one does long for — eternal REST!

Yours,

K. H.
 

{{Col-break|width=3%}}

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/68-36_6235.jpg http://www.theosophy.wiki/mywiki/images/ML/68-36_6235_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
*

{{Col-end}}

== Context and background ==

This letter contains questions by Sinnett and answers by the Mahatma K.H. It is called the “Devachan Letter” as it is principally concerned with that state into which the human enters between incarnations.
The letter begins with a reference to a letter in “the last Theosophist.” This was the June 1882 issue. pp. 225-6. It was signed “A Caledonian Theosophist.” This was probably a man by the name of Davidson, or Davison, a scientific ornithologist who at one time worked for Hume in connection with his bird hobby, serving in the capacity of a private secretary. The letter was headed “Seeming Discrepancies.” The writer was concerned with what he considered some differences between statements in one of the articles in the series “Fragments of Occult Truth,” written at that time, by Hume and later by Sinnett, and certain passages in Isis Unveiled, H.P.B.’s first book. The so-called discrepancies had to do with spiritualistic phenomena. He also questioned the meaning of the word “Devachan.”

== Physical description of letter ==

The original is in the British Library, Folio 1. [[George Linton]] and [[Virginia Hanson]] described this letter in this way:
<blockquote>
[[Alfred Percy Sinnett|APS's]] questions are on sheets of his usual note paper. The answers, in the KH script, are mostly on separate sheets of fairly heavy bond paper, 8 1/2" X 10" <nowiki>[</nowiki>21.6 X 25.4 cm<nowiki>]</nowiki>, in dull black ink on both sides of the paper. In quite a number of instances, APS's questions have been cut out and pasted onto the answer sheet. Reference numbers are in square brackets. The last several sheets are of a different type of paper, and the script is in finer lettering. Some of the footnotes are in red ink. The reference on p. 110 (middle) indicates that the letter was sent through HPB.<ref>George E. Linton and Virginia Hanson, eds., ''Readers Guide to The Mahatma Letters to A. P. Sinnett'' (Adyar, Chennai, India: Theosophical Publishing House, 1972), 1198.</ref>
</blockquote>
== Publication history ==

== Commentary about this letter ==

Many of the quotations of Buddhist scriptures given in this letter come from an 1871 book by Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese''. In a number of occasions the quotes were edited by [[Koot Hoomi|Master K.H.]] to add a more esoteric meaning. For an analysis of this see [http://prajnaquest.fr/blog/some-mahatma-letters-sources/ Some Mahatma Letters Sources] by David Reigle.

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]

[[it:Lettera dei Mahatma n° 16]]

Mahatma Letters that HPB kept

2023-09-18T20:05:41Z

Anton Diachenko:

'''Mahatma Letters''' is a term applied by [[Theosophist|Theosophists]] to correspondence written or annotated by the [[Masters of the Wisdom]]. Most letters have been published in the books [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom'']], and [[Mrs. Holloway and the Mahatmas (book)|''Mrs. Holloway and the Mahatmas'']]. Other letters are still being located in private collections, and some have been presented in '''[[Unpublished Mahatma Letters]]'''.

'''The following ten unpublished letters form a special category because the [[Masters of the Wisdom|Masters]] directed [[Helena Petrovna Blavatsky]] to preserve them.''' Each provides significant details about the history of the early [[Theosophical Society]] and its members. They are listed according to the date written.

Many thanks go to the private repository that recently transferred the letters to the Adyar Archives; to Daniel Caldwell and Doss McDavid, who got permission to have the documents scanned; and to Michele Sender, who transcribed the texts.

::{| class="wikitable" style="text-align:center; background:Seashell; width:95 %;"
|-
! Letter Number
! Author
! Date Sent
! Sent From
! Addressee
! Subject
|-
| '''[[Mahatma Letter of Sinnett to/from M - 1881-10-17]]'''
| '''[[A. P. Sinnett]],''' '''[[Morya]]'''
| 1881 October 17
| Simla
| '''[[Morya]]'''
| Reaction to [[Mahatma Letter No. 29]] about [[A. O. Hume|Hume]]
|-
| '''[[Mahatma Letter of Sinnett to/from M - 1881-11-??]]'''
| '''[[A. P. Sinnett]],''' '''[[Morya]]'''
| 1881 November
| Allahabad
| '''[[Morya]]'''
| Mentions KH retreat began 1 month ago
|-
| '''[[Mahatma Letter of Sinnett to/from KH - undated]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| [soon after 5 Aug 1881]
| before removal to Simla
| '''[[Koot Hoomi]]'''
| Relationship of Sinnett with K.H.
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1882 or 1883]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| sept 1881 or 1882
| Allahabad or Simla
| '''[[Koot Hoomi]]'''
| Explaining views of [[A. O. Hume]]
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1883-06-09]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| 1883 June 9
| London
| '''[[Koot Hoomi]]'''
| [[London Lodge]], [[Mary Gebhard]], [[Anna Bonus Kingsford]]
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1883-09-18]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| 1883 September 18
| Wiesbaden
| '''[[Koot Hoomi]]'''
| End of [[Phoenix Venture]]
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1883-10-09]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| 1883 October 9
| London
| '''[[Koot Hoomi]]'''
| End of [[Phoenix Venture]]
|-
| '''[[Mahatma Letter of Ward to/from KH - 1883-12-14]]'''
| '''[[Samuel Ward]],''' '''[[Koot Hoomi]]'''
| 1883 December 14
| London
| '''[[Koot Hoomi]]'''
| [[London Lodge]] leadership
|-
| '''[[Mahatma Letter of Finch to Sinnett - 1883-12-21]]'''
| '''[[G. B. Finch]],''' '''[[A. P. Sinnett]]''' '''[[Koot Hoomi]]'''
| 1883 December 21
| London
| '''[[Koot Hoomi]]'''
| [[London Lodge]] leadership
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1884-10]]'''
| '''[[A. P. Sinnett]]''' '''[[Koot Hoomi]]'''
| 1884 October
|
| '''[[Koot Hoomi]]'''
| [[Kiddle incident]], [[Coulomb affair]]
|-
|}

== Notes ==
<references/>

[[Category:Supplementary articles|Letters from the Masters]]
[[Category:Research tools|Letters from the Masters]]
[[Category:TS Adyar|Letters from the Masters]]
[[Category:ML previously unpublished]]

Mahatma Letters that HPB kept

2023-09-18T20:03:43Z

Anton Diachenko:

'''Mahatma Letters''' is a term applied by [[Theosophist|Theosophists]] to correspondence written or annotated by the [[Masters of the Wisdom]]. Most letters have been published in the books [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom'']], and [[Mrs. Holloway and the Mahatmas (book)|''Mrs. Holloway and the Mahatmas'']]. Other letters are still being located in private collections, and some have been presented in '''[[Unpublished Mahatma Letters]]'''.

'''The following ten unpublished letters form a special category because the [[Masters of the Wisdom|Masters]] directed [[Helena Petrovna Blavatsky]] to preserve them.''' Each provides significant details about the history of the early [[Theosophical Society]] and its members. They are listed according to the date written.

Many thanks go to the private repository that recently transferred the letters to the Adyar Archives; to Daniel Caldwell and Doss McDavid, who got permission to have the documents scanned; and to Michele Sender, who transcribed the texts.

::{| class="wikitable" style="text-align:center; background:Seashell; width:95 %;"
|-
! Letter Number
! Author
! Date Sent
! Sent From
! Addressee
! Subject
|-
| '''[[Mahatma Letter of Sinnett to/from M - 1881-10-17]]'''
| '''[[A. P. Sinnett]],''' '''[[Morya]]'''
| 1881 October 17
| Simla
| '''[[Morya]]'''
| Reaction to [[Mahatma Letter No. 29]] about [[A. O. Hume|Hume]]
|-
| '''[[Mahatma Letter of Sinnett to/from M - 1881-11-??]]'''
| '''[[A. P. Sinnett]],''' '''[[Morya]]'''
| 1881 November
| Allahabad
| '''[[Morya]]'''
| Mentions KH retreat began 1 month ago
|-
| '''[[Mahatma Letter of Sinnett to/from KH - undated]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| [soon after 5 Aug 1881]
| before removal to Simla
| '''[[Koot Hoomi]]'''
| Relationship of Sinnett with K.H.
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1882 or 1883]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| 1882 or 1883
| Allahabad or Simla
| '''[[Koot Hoomi]]'''
| Explaining views of [[A. O. Hume]]
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1883-06-09]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| 1883 June 9
| London
| '''[[Koot Hoomi]]'''
| [[London Lodge]], [[Mary Gebhard]], [[Anna Bonus Kingsford]]
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1883-09-18]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| 1883 September 18
| Wiesbaden
| '''[[Koot Hoomi]]'''
| End of [[Phoenix Venture]]
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1883-10-09]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| 1883 October 9
| London
| '''[[Koot Hoomi]]'''
| End of [[Phoenix Venture]]
|-
| '''[[Mahatma Letter of Ward to/from KH - 1883-12-14]]'''
| '''[[Samuel Ward]],''' '''[[Koot Hoomi]]'''
| 1883 December 14
| London
| '''[[Koot Hoomi]]'''
| [[London Lodge]] leadership
|-
| '''[[Mahatma Letter of Finch to Sinnett - 1883-12-21]]'''
| '''[[G. B. Finch]],''' '''[[A. P. Sinnett]]''' '''[[Koot Hoomi]]'''
| 1883 December 21
| London
| '''[[Koot Hoomi]]'''
| [[London Lodge]] leadership
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1884-10]]'''
| '''[[A. P. Sinnett]]''' '''[[Koot Hoomi]]'''
| 1884 October
|
| '''[[Koot Hoomi]]'''
| [[Kiddle incident]], [[Coulomb affair]]
|-
|}

== Notes ==
<references/>

[[Category:Supplementary articles|Letters from the Masters]]
[[Category:Research tools|Letters from the Masters]]
[[Category:TS Adyar|Letters from the Masters]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - 1882 or 1883

2023-09-18T15:31:55Z

Anton Diachenko: /* Page 10 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1882, or 1883 before March
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = unknown - probably Simla or Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added notes and gave the original to [[H. P. Blavatsky]]. She kept the letter. It reflects on the relationship between [[A. O. Hume]] and the [[Mahatma|Mahatmas]].

== Notes from K.H. ==

KH added several notations to this letter in a green or blue-green pencil. The notes were meant for the eyes of [[Helena Petrovna Blavatsky|Madame Blavatsky]] rather than Sinnett.

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:

and Mr Sinnett less that Hume yet 

'''In the middle of page 7, KH underlined Sinnett's words his point of view and added:'''

his not ours 

'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

'''Above the signature on page 9, KH added:'''

Why talk of it? We have done our best and that is a fact among many untruths

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
My dear Serene Highness,

This is a private note as regards my side of the border. I write, – as there has been a pause in the [[Simla Eclectic Theosophical Society|Eclectic Society’s]] proceedings, – thinking you may like to hear precisely what I think of the situation. If you may be too busy to write to me specially, you may not be too busy to read. Hume’s first burst of enthusiasm has been curiously checked, but I hope soon to see him moving on again though at a more deliberate pace than at first. His late apathetic attitude has been due to the fact that his interest in this work is quite

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1.jpeg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''my side of the border''' implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unselfish. He looks on the whole work as yours, – in which he has undertaken to help, on a prima facie belief that it is a good and practical work, tending to supply persons who have lost faith in their spiritual nature with new grounds for trusting in their (at least potential) immortality. He wants nothing for himself having, rightly or wrongly – a sufficient trust in his own convictions regarding the future life. If the whole fabric of the Society should collapse tomorrow, he would not feel personally a loser. But he argues, if I am to do any good in teaching others to build their faith on the rock of Occult

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[2 - written at the top of the page]
Knowledge, it is first necessary that I should know more about it than can be gathered though [[Helena Petrovna Blavatsky|Madam Blavatsky]]. It is for you to decide, – not merely because the strength of the position is yours, but because he has no interests at stake in the matter,- whether you care to employ him on those conditions.

He argues:- “I do not know even that the [[Adepts|Brothers]] exist. I believe it, because the intellectual difficulty of believing the contrary in face of all that has occurred is greater than that of believing the fact to be so. But this is not a position strong enough to justify me before my conscience in taking the responsibility of a great propaganda.” I do not mean that he thinks the idea to be

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:'''

and Mr Sinnett less that Hume yet 

----

propagated is faith in the existence of the Brothers, but that their philosophy which we have to learn and propagate must be capable of ultimate substantiation by reference to the fact that there are people who know it to be true, by reason of their superior vision. Otherwise it is merely one more system of metaphysical speculation added to the hundred and one already offered to the world.

The revival of ancient Ayran [sic] learning and philosophy and the development of intellectual self respect among the nations of India is a good work, but not one to which he feels called on to devote his life [inserted – in green pencil: '''and Mr Sinnett less than Hume yet'''] He may be glad that indirectly his avowed respect for and interest in Occult philosophy may promote that work, but chacun a son metier [French – “each to his profession”]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that is not his specialty. [green pencil: '''Oh no!''']

What is to happen next? Hume would say “that is really no business of mine. On the constructive proofs we have already had that the Brothers are – what they are described to be – we found our Society; in a spirit of enquiry. The prima facie case is such that we cannot be wrong is doing that. Are we to become enthusiastic hard working disciples? That depends upon how far our prima facie beliefs may be enabled to develop as we advance into certitude.”

You know the old rhyme: –

::::Lord Chatham with his sword drawn
::::Was waiting for Sir Richard Strahan:
::::Sir Richard, longing to be at 'em,
::::Was waiting for the Earl of Chatham.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''old rhyme''' refers to a famous and disastrous quarrel. During the Walcheren Campaign of 1809, Admiral Sir Richard John Strachan disagreed with General John Pitt, 2nd Earl of Strachan, on military tactics, and the delay contributed to the deaths of 8,000 British troops to malaria. It is difficult to see why Sinnett found this anecdote to be appropriate in describing Hume's relationship to KH.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
That seems to me to be the present situation as regards Hume and your dear Serene Highnesses.

Shall I be able to clear the block on the line? I don’t know but of course I shall try. I have felt that some of the patience you have often told me to employ in other matters would be appropriate here so I have let things slide for a few days. But I will keep up a gentle pressure onwards and in a few days more I hope we shall get our rules published.

Meanwhile if the question should ever be asked by the higher authorities “What do they want?” the answer is that “they,” – the Eclectic Society want nothing, but conceive that if they are wanted to do anything more than found themselves they must be armed in some way with certitude that

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''shall get our rules published''' must refer to a disagreement about the rules of the [[Simla Eclectic Theosophical Society]].

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 7, KH underlined Sinnett's words "his point of view" and added:'''

his not ours 

----

[4 - written at top of page]
the philosophy of [[Occultism]] which it is their aspiration to be enabled to teach for the consolation of a multitude of people destitute of faith,- rests on the knowledge possessed by philosophers of a grander caste than those who merely speculate.

Now as regards the Eclectic Society Hume and I are one. It would be cowardly on my part to disguise my feeling that his views as I have endeavoured to set them forth here are entirely reasonable from his point of view, [green underscore] [green writing inserted above underlined words: '''his not ours'''] for the “constructive proofs” were of which I have spoken are mostly second hand for him.

But as regards your humble friend A.P.S. individually you will understand that I do not take up such an unselfish attitude

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

----

as that I have described as Hume’s. I want for myself to improve my acquaintance with the Occult World and yourself as far as that may be possible. But I realize the necessity of biding your time, and of endeavouring to earn privileges. I have written this explanation in the hope that I may do good to the society: I hope it may not do harm to me. In your own estimation I am sure it will not, but with the possibility that in the present crisis my writing may attract attention from minds whose workings I cannot attempt to fathom, I feel almost afraid to put pen to paper.

My main drift is that even if you find Hume’s attitude impracticable it is not open to any censure [green underline]. [green ink inserted between lines: '''of course not To hurt his vanity would be the worse of crimes'''] If that be acknowledged there may be some way out of our difficulties.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Above the signature, KH added:'''

Why talk it it? We have done our best and that is a fact among many untruths

----

[5 - at top of page]
If you have time to send me a few lines in reply to one question I lately asked I should greatly value them en attendant mieux [French: waiting for better]. I want to understand the magnitude of my obligation to you in the matter of my [[Patience Sinnett|wife’s]] recovery. I can’t bear to underrate it in my own mind. Would she probably have died if your great chief had not protected her? [green writing: '''Why talk of it? We have done our best and that is a fact among many untruths''']

Ever your faithful
A.P.S

PS. Disliking secrecy that can [paper torn] ... I decided on show ...

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

----

[continued from P.S.]
on approval.

Having read him this; he read me a letter he has written to Chaterjee. I have asked him to let me forward it to you for your perusal. It seems to me to show that his late inactivity is in no way due to fickleness of sentiment but to the inherent difficulties of the situation as I have described them

[green writing:] '''Now is your [Blavatsky's] term to come out and show the world how we can write K.H.'''

'''Be careful not to hurt Hume’s feelings'''
[bottom of page torn]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

The [[Simla Eclectic Theosophical Society]] was formed on [[August 21]], 1881 with [[A. O. Hume]] as President. From October 87, 1882 until his departure for England in March, 1883, Mr. Sinnett served as President.

This letter seems to have been written in Allahabad or Simla, based on (1) Sinnett's comment "my side of the border" that implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad; and (2) his commment "there has been a pause in the Eclectic Society proceedings," indicating current awareness of the state of the Eclectic.

== Physical description of letter ==

Five sheets of paper were written on both sides. The bottom of the final sheet is torn, so pages 9 and 10 are truncated. Sinnett wrote in blue ink, and notations added by K.H. are in blue-green pencil. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

This letter is significant in that it is a rare example of Sinnett's side of his correspondence with the Mahatmas. Sinnett tries to defend or explain [[A. O. Hume]].

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - 1882 or 1883

2023-09-03T12:25:02Z

Anton Diachenko: /* Page 9 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1882, or 1883 before March
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = unknown - probably Simla or Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added notes and gave the original to [[H. P. Blavatsky]]. She kept the letter. It reflects on the relationship between [[A. O. Hume]] and the [[Mahatma|Mahatmas]].

== Notes from K.H. ==

KH added several notations to this letter in a green or blue-green pencil. The notes were meant for the eyes of [[Helena Petrovna Blavatsky|Madame Blavatsky]] rather than Sinnett.

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:

and Mr Sinnett less that Hume yet 

'''In the middle of page 7, KH underlined Sinnett's words his point of view and added:'''

his not ours 

'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

'''Above the signature on page 9, KH added:'''

Why talk of it? We have done our best and that is a fact among many untruths

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
My dear Serene Highness,

This is a private note as regards my side of the border. I write, – as there has been a pause in the [[Simla Eclectic Theosophical Society|Eclectic Society’s]] proceedings, – thinking you may like to hear precisely what I think of the situation. If you may be too busy to write to me specially, you may not be too busy to read. Hume’s first burst of enthusiasm has been curiously checked, but I hope soon to see him moving on again though at a more deliberate pace than at first. His late apathetic attitude has been due to the fact that his interest in this work is quite

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1.jpeg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''my side of the border''' implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unselfish. He looks on the whole work as yours, – in which he has undertaken to help, on a prima facie belief that it is a good and practical work, tending to supply persons who have lost faith in their spiritual nature with new grounds for trusting in their (at least potential) immortality. He wants nothing for himself having, rightly or wrongly – a sufficient trust in his own convictions regarding the future life. If the whole fabric of the Society should collapse tomorrow, he would not feel personally a loser. But he argues, if I am to do any good in teaching others to build their faith on the rock of Occult

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[2 - written at the top of the page]
Knowledge, it is first necessary that I should know more about it than can be gathered though [[Helena Petrovna Blavatsky|Madam Blavatsky]]. It is for you to decide, – not merely because the strength of the position is yours, but because he has no interests at stake in the matter,- whether you care to employ him on those conditions.

He argues:- “I do not know even that the [[Adepts|Brothers]] exist. I believe it, because the intellectual difficulty of believing the contrary in face of all that has occurred is greater than that of believing the fact to be so. But this is not a position strong enough to justify me before my conscience in taking the responsibility of a great propaganda.” I do not mean that he thinks the idea to be

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:'''

and Mr Sinnett less that Hume yet 

----

propagated is faith in the existence of the Brothers, but that their philosophy which we have to learn and propagate must be capable of ultimate substantiation by reference to the fact that there are people who know it to be true, by reason of their superior vision. Otherwise it is merely one more system of metaphysical speculation added to the hundred and one already offered to the world.

The revival of ancient Ayran [sic] learning and philosophy and the development of intellectual self respect among the nations of India is a good work, but not one to which he feels called on to devote his life [inserted – in green pencil: '''and Mr Sinnett less than Hume yet'''] He may be glad that indirectly his avowed respect for and interest in Occult philosophy may promote that work, but chacun a son metier [French – “each to his profession”]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that is not his specialty. [green pencil: '''Oh no!''']

What is to happen next? Hume would say “that is really no business of mine. On the constructive proofs we have already had that the Brothers are – what they are described to be – we found our Society; in a spirit of enquiry. The prima facie case is such that we cannot be wrong is doing that. Are we to become enthusiastic hard working disciples? That depends upon how far our prima facie beliefs may be enabled to develop as we advance into certitude.”

You know the old rhyme: –

::::Lord Chatham with his sword drawn
::::Was waiting for Sir Richard Strahan:
::::Sir Richard, longing to be at 'em,
::::Was waiting for the Earl of Chatham.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''old rhyme''' refers to a famous and disastrous quarrel. During the Walcheren Campaign of 1809, Admiral Sir Richard John Strachan disagreed with General John Pitt, 2nd Earl of Strachan, on military tactics, and the delay contributed to the deaths of 8,000 British troops to malaria. It is difficult to see why Sinnett found this anecdote to be appropriate in describing Hume's relationship to KH.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
That seems to me to be the present situation as regards Hume and your dear Serene Highnesses.

Shall I be able to clear the block on the line? I don’t know but of course I shall try. I have felt that some of the patience you have often told me to employ in other matters would be appropriate here so I have let things slide for a few days. But I will keep up a gentle pressure onwards and in a few days more I hope we shall get our rules published.

Meanwhile if the question should ever be asked by the higher authorities “What do they want?” the answer is that “they,” – the Eclectic Society want nothing, but conceive that if they are wanted to do anything more than found themselves they must be armed in some way with certitude that

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''shall get our rules published''' must refer to a disagreement about the rules of the [[Simla Eclectic Theosophical Society]].

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 7, KH underlined Sinnett's words "his point of view" and added:'''

his not ours 

----

[4 - written at top of page]
the philosophy of [[Occultism]] which it is their aspiration to be enabled to teach for the consolation of a multitude of people destitute of faith,- rests on the knowledge possessed by philosophers of a grander caste than those who merely speculate.

Now as regards the Eclectic Society Hume and I are one. It would be cowardly on my part to disguise my feeling that his views as I have endeavoured to set them forth here are entirely reasonable from his point of view, [green underscore] [green writing inserted above underlined words: '''his not ours'''] for the “constructive proofs” were of which I have spoken are mostly second hand for him.

But as regards your humble friend A.P.S. individually you will understand that I do not take up such an unselfish attitude

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

----

as that I have described as Hume’s. I want for myself to improve my acquaintance with the Occult World and yourself as far as that may be possible. But I realize the necessity of biding your time, and of endeavouring to earn privileges. I have written this explanation in the hope that I may do good to the society: I hope it may not do harm to me. In your own estimation I am sure it will not, but with the possibility that in the present crisis my writing may attract attention from minds whose workings I cannot attempt to fathom, I feel almost afraid to put pen to paper.

My main drift is that even if you find Hume’s attitude impracticable it is not open to any censure [green underline]. [green ink inserted between lines: '''of course not To hurt his vanity would be the worse of crimes'''] If that be acknowledged there may be some way out of our difficulties.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Above the signature, KH added:'''

Why talk it it? We have done our best and that is a fact among many untruths

----

[5 - at top of page]
If you have time to send me a few lines in reply to one question I lately asked I should greatly value them en attendant mieux [French: waiting for better]. I want to understand the magnitude of my obligation to you in the matter of my [[Patience Sinnett|wife’s]] recovery. I can’t bear to underrate it in my own mind. Would she probably have died if your great chief had not protected her? [green writing: '''Why talk of it? We have done our best and that is a fact among many untruths''']

Ever your faithful
A.P.S

PS. Disliking secrecy that can [paper torn] ... I decided on show ...

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

----

[continued from P.S.]
on approval.

Having read him this; he read me a letter he has written to Chaterjee. I have asked him to let me forward it to you for your perusal. It seems to me to show that his late inactivity is in no way due to fickleness of sentiment but to the inherent difficulties of the situation as I have described them

[green writing:] '''Now is your [Blavatsky's] turn to come out and show the world how we can write K.H.'''

'''Be careful not to hurt Hume’s feelings'''
[bottom of page torn]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

The [[Simla Eclectic Theosophical Society]] was formed on [[August 21]], 1881 with [[A. O. Hume]] as President. From October 87, 1882 until his departure for England in March, 1883, Mr. Sinnett served as President.

This letter seems to have been written in Allahabad or Simla, based on (1) Sinnett's comment "my side of the border" that implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad; and (2) his commment "there has been a pause in the Eclectic Society proceedings," indicating current awareness of the state of the Eclectic.

== Physical description of letter ==

Five sheets of paper were written on both sides. The bottom of the final sheet is torn, so pages 9 and 10 are truncated. Sinnett wrote in blue ink, and notations added by K.H. are in blue-green pencil. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

This letter is significant in that it is a rare example of Sinnett's side of his correspondence with the Mahatmas. Sinnett tries to defend or explain [[A. O. Hume]].

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - 1882 or 1883

2023-09-03T12:22:46Z

Anton Diachenko: /* Page 10 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1882, or 1883 before March
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = unknown - probably Simla or Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added notes and gave the original to [[H. P. Blavatsky]]. She kept the letter. It reflects on the relationship between [[A. O. Hume]] and the [[Mahatma|Mahatmas]].

== Notes from K.H. ==

KH added several notations to this letter in a green or blue-green pencil. The notes were meant for the eyes of [[Helena Petrovna Blavatsky|Madame Blavatsky]] rather than Sinnett.

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:

and Mr Sinnett less that Hume yet 

'''In the middle of page 7, KH underlined Sinnett's words his point of view and added:'''

his not ours 

'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

'''Above the signature on page 9, KH added:'''

Why talk of it? We have done our best and that is a fact among many untruths

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
My dear Serene Highness,

This is a private note as regards my side of the border. I write, – as there has been a pause in the [[Simla Eclectic Theosophical Society|Eclectic Society’s]] proceedings, – thinking you may like to hear precisely what I think of the situation. If you may be too busy to write to me specially, you may not be too busy to read. Hume’s first burst of enthusiasm has been curiously checked, but I hope soon to see him moving on again though at a more deliberate pace than at first. His late apathetic attitude has been due to the fact that his interest in this work is quite

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1.jpeg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''my side of the border''' implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unselfish. He looks on the whole work as yours, – in which he has undertaken to help, on a prima facie belief that it is a good and practical work, tending to supply persons who have lost faith in their spiritual nature with new grounds for trusting in their (at least potential) immortality. He wants nothing for himself having, rightly or wrongly – a sufficient trust in his own convictions regarding the future life. If the whole fabric of the Society should collapse tomorrow, he would not feel personally a loser. But he argues, if I am to do any good in teaching others to build their faith on the rock of Occult

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[2 - written at the top of the page]
Knowledge, it is first necessary that I should know more about it than can be gathered though [[Helena Petrovna Blavatsky|Madam Blavatsky]]. It is for you to decide, – not merely because the strength of the position is yours, but because he has no interests at stake in the matter,- whether you care to employ him on those conditions.

He argues:- “I do not know even that the [[Adepts|Brothers]] exist. I believe it, because the intellectual difficulty of believing the contrary in face of all that has occurred is greater than that of believing the fact to be so. But this is not a position strong enough to justify me before my conscience in taking the responsibility of a great propaganda.” I do not mean that he thinks the idea to be

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:'''

and Mr Sinnett less that Hume yet 

----

propagated is faith in the existence of the Brothers, but that their philosophy which we have to learn and propagate must be capable of ultimate substantiation by reference to the fact that there are people who know it to be true, by reason of their superior vision. Otherwise it is merely one more system of metaphysical speculation added to the hundred and one already offered to the world.

The revival of ancient Ayran [sic] learning and philosophy and the development of intellectual self respect among the nations of India is a good work, but not one to which he feels called on to devote his life [inserted – in green pencil: '''and Mr Sinnett less than Hume yet'''] He may be glad that indirectly his avowed respect for and interest in Occult philosophy may promote that work, but chacun a son metier [French – “each to his profession”]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that is not his specialty. [green pencil: '''Oh no!''']

What is to happen next? Hume would say “that is really no business of mine. On the constructive proofs we have already had that the Brothers are – what they are described to be – we found our Society; in a spirit of enquiry. The prima facie case is such that we cannot be wrong is doing that. Are we to become enthusiastic hard working disciples? That depends upon how far our prima facie beliefs may be enabled to develop as we advance into certitude.”

You know the old rhyme: –

::::Lord Chatham with his sword drawn
::::Was waiting for Sir Richard Strahan:
::::Sir Richard, longing to be at 'em,
::::Was waiting for the Earl of Chatham.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''old rhyme''' refers to a famous and disastrous quarrel. During the Walcheren Campaign of 1809, Admiral Sir Richard John Strachan disagreed with General John Pitt, 2nd Earl of Strachan, on military tactics, and the delay contributed to the deaths of 8,000 British troops to malaria. It is difficult to see why Sinnett found this anecdote to be appropriate in describing Hume's relationship to KH.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
That seems to me to be the present situation as regards Hume and your dear Serene Highnesses.

Shall I be able to clear the block on the line? I don’t know but of course I shall try. I have felt that some of the patience you have often told me to employ in other matters would be appropriate here so I have let things slide for a few days. But I will keep up a gentle pressure onwards and in a few days more I hope we shall get our rules published.

Meanwhile if the question should ever be asked by the higher authorities “What do they want?” the answer is that “they,” – the Eclectic Society want nothing, but conceive that if they are wanted to do anything more than found themselves they must be armed in some way with certitude that

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''shall get our rules published''' must refer to a disagreement about the rules of the [[Simla Eclectic Theosophical Society]].

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 7, KH underlined Sinnett's words "his point of view" and added:'''

his not ours 

----

[4 - written at top of page]
the philosophy of [[Occultism]] which it is their aspiration to be enabled to teach for the consolation of a multitude of people destitute of faith,- rests on the knowledge possessed by philosophers of a grander caste than those who merely speculate.

Now as regards the Eclectic Society Hume and I are one. It would be cowardly on my part to disguise my feeling that his views as I have endeavoured to set them forth here are entirely reasonable from his point of view, [green underscore] [green writing inserted above underlined words: '''his not ours'''] for the “constructive proofs” were of which I have spoken are mostly second hand for him.

But as regards your humble friend A.P.S. individually you will understand that I do not take up such an unselfish attitude

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

----

as that I have described as Hume’s. I want for myself to improve my acquaintance with the Occult World and yourself as far as that may be possible. But I realize the necessity of biding your time, and of endeavouring to earn privileges. I have written this explanation in the hope that I may do good to the society: I hope it may not do harm to me. In your own estimation I am sure it will not, but with the possibility that in the present crisis my writing may attract attention from minds whose workings I cannot attempt to fathom, I feel almost afraid to put pen to paper.

My main drift is that even if you find Hume’s attitude impracticable it is not open to any censure [green underline]. [green ink inserted between lines: '''of course not To hurt his vanity would be the worse of crimes'''] If that be acknowledged there may be some way out of our difficulties.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Above the signature, KH added:'''

Why talk it it? We have done our best and that is a fact among many untruths

----

[5 - at top of page]
If you have time to send me a few lines in reply to one question I lately asked I should greatly value them en attendant mieux [French: waiting for better]. I want to understand the magnitude of my obligation to you in the matter of my [[Patience Sinnett|wife’s]] recovery. I can’t bear to underrate it in my own mind. Would she probably have died if your great chief had not protected her? [green writing: '''Why talk of it? We have done our best and that is a fact among many untruths''']

Ever your faithful
A.P.S

PS. Disliking secrecy that can [paper torn] ... decided on show ...

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

----

[continued from P.S.]
on approval.

Having read him this; he read me a letter he has written to Chaterjee. I have asked him to let me forward it to you for your perusal. It seems to me to show that his late inactivity is in no way due to fickleness of sentiment but to the inherent difficulties of the situation as I have described them

[green writing:] '''Now is your [Blavatsky's] turn to come out and show the world how we can write K.H.'''

'''Be careful not to hurt Hume’s feelings'''
[bottom of page torn]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

The [[Simla Eclectic Theosophical Society]] was formed on [[August 21]], 1881 with [[A. O. Hume]] as President. From October 87, 1882 until his departure for England in March, 1883, Mr. Sinnett served as President.

This letter seems to have been written in Allahabad or Simla, based on (1) Sinnett's comment "my side of the border" that implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad; and (2) his commment "there has been a pause in the Eclectic Society proceedings," indicating current awareness of the state of the Eclectic.

== Physical description of letter ==

Five sheets of paper were written on both sides. The bottom of the final sheet is torn, so pages 9 and 10 are truncated. Sinnett wrote in blue ink, and notations added by K.H. are in blue-green pencil. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

This letter is significant in that it is a rare example of Sinnett's side of his correspondence with the Mahatmas. Sinnett tries to defend or explain [[A. O. Hume]].

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - 1882 or 1883

2023-09-03T10:56:40Z

Anton Diachenko: /* Page 8 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1882, or 1883 before March
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = unknown - probably Simla or Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added notes and gave the original to [[H. P. Blavatsky]]. She kept the letter. It reflects on the relationship between [[A. O. Hume]] and the [[Mahatma|Mahatmas]].

== Notes from K.H. ==

KH added several notations to this letter in a green or blue-green pencil. The notes were meant for the eyes of [[Helena Petrovna Blavatsky|Madame Blavatsky]] rather than Sinnett.

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:

and Mr Sinnett less that Hume yet 

'''In the middle of page 7, KH underlined Sinnett's words his point of view and added:'''

his not ours 

'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

'''Above the signature on page 9, KH added:'''

Why talk of it? We have done our best and that is a fact among many untruths

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
My dear Serene Highness,

This is a private note as regards my side of the border. I write, – as there has been a pause in the [[Simla Eclectic Theosophical Society|Eclectic Society’s]] proceedings, – thinking you may like to hear precisely what I think of the situation. If you may be too busy to write to me specially, you may not be too busy to read. Hume’s first burst of enthusiasm has been curiously checked, but I hope soon to see him moving on again though at a more deliberate pace than at first. His late apathetic attitude has been due to the fact that his interest in this work is quite

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1.jpeg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''my side of the border''' implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unselfish. He looks on the whole work as yours, – in which he has undertaken to help, on a prima facie belief that it is a good and practical work, tending to supply persons who have lost faith in their spiritual nature with new grounds for trusting in their (at least potential) immortality. He wants nothing for himself having, rightly or wrongly – a sufficient trust in his own convictions regarding the future life. If the whole fabric of the Society should collapse tomorrow, he would not feel personally a loser. But he argues, if I am to do any good in teaching others to build their faith on the rock of Occult

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[2 - written at the top of the page]
Knowledge, it is first necessary that I should know more about it than can be gathered though [[Helena Petrovna Blavatsky|Madam Blavatsky]]. It is for you to decide, – not merely because the strength of the position is yours, but because he has no interests at stake in the matter,- whether you care to employ him on those conditions.

He argues:- “I do not know even that the [[Adepts|Brothers]] exist. I believe it, because the intellectual difficulty of believing the contrary in face of all that has occurred is greater than that of believing the fact to be so. But this is not a position strong enough to justify me before my conscience in taking the responsibility of a great propaganda.” I do not mean that he thinks the idea to be

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:'''

and Mr Sinnett less that Hume yet 

----

propagated is faith in the existence of the Brothers, but that their philosophy which we have to learn and propagate must be capable of ultimate substantiation by reference to the fact that there are people who know it to be true, by reason of their superior vision. Otherwise it is merely one more system of metaphysical speculation added to the hundred and one already offered to the world.

The revival of ancient Ayran [sic] learning and philosophy and the development of intellectual self respect among the nations of India is a good work, but not one to which he feels called on to devote his life [inserted – in green pencil: '''and Mr Sinnett less than Hume yet'''] He may be glad that indirectly his avowed respect for and interest in Occult philosophy may promote that work, but chacun a son metier [French – “each to his profession”]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that is not his specialty. [green pencil: '''Oh no!''']

What is to happen next? Hume would say “that is really no business of mine. On the constructive proofs we have already had that the Brothers are – what they are described to be – we found our Society; in a spirit of enquiry. The prima facie case is such that we cannot be wrong is doing that. Are we to become enthusiastic hard working disciples? That depends upon how far our prima facie beliefs may be enabled to develop as we advance into certitude.”

You know the old rhyme: –

::::Lord Chatham with his sword drawn
::::Was waiting for Sir Richard Strahan:
::::Sir Richard, longing to be at 'em,
::::Was waiting for the Earl of Chatham.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''old rhyme''' refers to a famous and disastrous quarrel. During the Walcheren Campaign of 1809, Admiral Sir Richard John Strachan disagreed with General John Pitt, 2nd Earl of Strachan, on military tactics, and the delay contributed to the deaths of 8,000 British troops to malaria. It is difficult to see why Sinnett found this anecdote to be appropriate in describing Hume's relationship to KH.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
That seems to me to be the present situation as regards Hume and your dear Serene Highnesses.

Shall I be able to clear the block on the line? I don’t know but of course I shall try. I have felt that some of the patience you have often told me to employ in other matters would be appropriate here so I have let things slide for a few days. But I will keep up a gentle pressure onwards and in a few days more I hope we shall get our rules published.

Meanwhile if the question should ever be asked by the higher authorities “What do they want?” the answer is that “they,” – the Eclectic Society want nothing, but conceive that if they are wanted to do anything more than found themselves they must be armed in some way with certitude that

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''shall get our rules published''' must refer to a disagreement about the rules of the [[Simla Eclectic Theosophical Society]].

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 7, KH underlined Sinnett's words "his point of view" and added:'''

his not ours 

----

[4 - written at top of page]
the philosophy of [[Occultism]] which it is their aspiration to be enabled to teach for the consolation of a multitude of people destitute of faith,- rests on the knowledge possessed by philosophers of a grander caste than those who merely speculate.

Now as regards the Eclectic Society Hume and I are one. It would be cowardly on my part to disguise my feeling that his views as I have endeavoured to set them forth here are entirely reasonable from his point of view, [green underscore] [green writing inserted above underlined words: '''his not ours'''] for the “constructive proofs” were of which I have spoken are mostly second hand for him.

But as regards your humble friend A.P.S. individually you will understand that I do not take up such an unselfish attitude

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

----

as that I have described as Hume’s. I want for myself to improve my acquaintance with the Occult World and yourself as far as that may be possible. But I realize the necessity of biding your time, and of endeavouring to earn privileges. I have written this explanation in the hope that I may do good to the society: I hope it may not do harm to me. In your own estimation I am sure it will not, but with the possibility that in the present crisis my writing may attract attention from minds whose workings I cannot attempt to fathom, I feel almost afraid to put pen to paper.

My main drift is that even if you find Hume’s attitude impracticable it is not open to any censure [green underline]. [green ink inserted between lines: '''of course not To hurt his vanity would be the worse of crimes'''] If that be acknowledged there may be some way out of our difficulties.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Above the signature, KH added:'''

Why talk it it? We have done our best and that is a fact among many untruths

----

[5 - at top of page]
If you have time to send me a few lines in reply to one question I lately asked I should greatly value them en attendant mieux [French: waiting for better]. I want to understand the magnitude of my obligation to you in the matter of my [[Patience Sinnett|wife’s]] recovery. I can’t bear to underrate it in my own mind. Would she probably have died if your great chief had not protected her? [green writing: '''Why talk of it? We have done our best and that is a fact among many untruths''']

Ever your faithful
A.P.S

PS. Disliking secrecy that can [paper torn] ... decided on show ...

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

----

[continued from P.S.]
on `approval.

Having read him this; he read me a letter he has written to Chaterjee. I have asked him to let me forward it to you for your perusal. It seems to me to show that his late inactivity is in no way due to fickleness of sentiment but to the inherent difficulties of the situation as I have described them

[green writing:] '''Now is your [Blavatsky's] turn to come out and show the world how we can write K.H.'''

'''Be careful not to hurt Hume’s feelings'''
[bottom of page torn]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

The [[Simla Eclectic Theosophical Society]] was formed on [[August 21]], 1881 with [[A. O. Hume]] as President. From October 87, 1882 until his departure for England in March, 1883, Mr. Sinnett served as President.

This letter seems to have been written in Allahabad or Simla, based on (1) Sinnett's comment "my side of the border" that implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad; and (2) his commment "there has been a pause in the Eclectic Society proceedings," indicating current awareness of the state of the Eclectic.

== Physical description of letter ==

Five sheets of paper were written on both sides. The bottom of the final sheet is torn, so pages 9 and 10 are truncated. Sinnett wrote in blue ink, and notations added by K.H. are in blue-green pencil. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

This letter is significant in that it is a rare example of Sinnett's side of his correspondence with the Mahatmas. Sinnett tries to defend or explain [[A. O. Hume]].

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - 1882 or 1883

2023-09-01T10:21:39Z

Anton Diachenko: /* Page 7 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1882, or 1883 before March
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = unknown - probably Simla or Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added notes and gave the original to [[H. P. Blavatsky]]. She kept the letter. It reflects on the relationship between [[A. O. Hume]] and the [[Mahatma|Mahatmas]].

== Notes from K.H. ==

KH added several notations to this letter in a green or blue-green pencil. The notes were meant for the eyes of [[Helena Petrovna Blavatsky|Madame Blavatsky]] rather than Sinnett.

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:

and Mr Sinnett less that Hume yet 

'''In the middle of page 7, KH underlined Sinnett's words his point of view and added:'''

his not ours 

'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

'''Above the signature on page 9, KH added:'''

Why talk of it? We have done our best and that is a fact among many untruths

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
My dear Serene Highness,

This is a private note as regards my side of the border. I write, – as there has been a pause in the [[Simla Eclectic Theosophical Society|Eclectic Society’s]] proceedings, – thinking you may like to hear precisely what I think of the situation. If you may be too busy to write to me specially, you may not be too busy to read. Hume’s first burst of enthusiasm has been curiously checked, but I hope soon to see him moving on again though at a more deliberate pace than at first. His late apathetic attitude has been due to the fact that his interest in this work is quite

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1.jpeg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''my side of the border''' implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unselfish. He looks on the whole work as yours, – in which he has undertaken to help, on a prima facie belief that it is a good and practical work, tending to supply persons who have lost faith in their spiritual nature with new grounds for trusting in their (at least potential) immortality. He wants nothing for himself having, rightly or wrongly – a sufficient trust in his own convictions regarding the future life. If the whole fabric of the Society should collapse tomorrow, he would not feel personally a loser. But he argues, if I am to do any good in teaching others to build their faith on the rock of Occult

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[2 - written at the top of the page]
Knowledge, it is first necessary that I should know more about it than can be gathered though [[Helena Petrovna Blavatsky|Madam Blavatsky]]. It is for you to decide, – not merely because the strength of the position is yours, but because he has no interests at stake in the matter,- whether you care to employ him on those conditions.

He argues:- “I do not know even that the [[Adepts|Brothers]] exist. I believe it, because the intellectual difficulty of believing the contrary in face of all that has occurred is greater than that of believing the fact to be so. But this is not a position strong enough to justify me before my conscience in taking the responsibility of a great propaganda.” I do not mean that he thinks the idea to be

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:'''

and Mr Sinnett less that Hume yet 

----

propagated is faith in the existence of the Brothers, but that their philosophy which we have to learn and propagate must be capable of ultimate substantiation by reference to the fact that there are people who know it to be true, by reason of their superior vision. Otherwise it is merely one more system of metaphysical speculation added to the hundred and one already offered to the world.

The revival of ancient Ayran [sic] learning and philosophy and the development of intellectual self respect among the nations of India is a good work, but not one to which he feels called on to devote his life [inserted – in green pencil: '''and Mr Sinnett less than Hume yet'''] He may be glad that indirectly his avowed respect for and interest in Occult philosophy may promote that work, but chacun a son metier [French – “each to his profession”]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that is not his specialty. [green pencil: '''Oh no!''']

What is to happen next? Hume would say “that is really no business of mine. On the constructive proofs we have already had that the Brothers are – what they are described to be – we found our Society; in a spirit of enquiry. The prima facie case is such that we cannot be wrong is doing that. Are we to become enthusiastic hard working disciples? That depends upon how far our prima facie beliefs may be enabled to develop as we advance into certitude.”

You know the old rhyme: –

::::Lord Chatham with his sword drawn
::::Was waiting for Sir Richard Strahan:
::::Sir Richard, longing to be at 'em,
::::Was waiting for the Earl of Chatham.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''old rhyme''' refers to a famous and disastrous quarrel. During the Walcheren Campaign of 1809, Admiral Sir Richard John Strachan disagreed with General John Pitt, 2nd Earl of Strachan, on military tactics, and the delay contributed to the deaths of 8,000 British troops to malaria. It is difficult to see why Sinnett found this anecdote to be appropriate in describing Hume's relationship to KH.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
That seems to me to be the present situation as regards Hume and your dear Serene Highnesses.

Shall I be able to clear the block on the line? I don’t know but of course I shall try. I have felt that some of the patience you have often told me to employ in other matters would be appropriate here so I have let things slide for a few days. But I will keep up a gentle pressure onwards and in a few days more I hope we shall get our rules published.

Meanwhile if the question should ever be asked by the higher authorities “What do they want?” the answer is that “they,” – the Eclectic Society want nothing, but conceive that if they are wanted to do anything more than found themselves they must be armed in some way with certitude that

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''shall get our rules published''' must refer to a disagreement about the rules of the [[Simla Eclectic Theosophical Society]].

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 7, KH underlined Sinnett's words "his point of view" and added:'''

his not ours 

----

[4 - written at top of page]
the philosophy of [[Occultism]] which it is their aspiration to be enabled to teach for the consolation of a multitude of people destitute of faith,- rests on the knowledge possessed by philosophers of a grander caste than those who merely speculate.

Now as regards the Eclectic Society Hume and I are one. It would be cowardly on my part to disguise my feeling that his views as I have endeavoured to set them forth here are entirely reasonable from his point of view, [green underscore] [green writing inserted above underlined words: '''his not ours'''] for the “constructive proofs” were of which I have spoken are mostly second hand for him.

But as regards your humble friend A.P.S. individually you will understand that I do not take up such an unselfish attitude

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

----

as that I have described as Hume’s. I want for myself to improve my acquaintance with the Occult World and yourself as far as that may be possible. But I realize the necessity of biding your time, and of endeavouring to earn privileges. I have written this explanation in the hope that I may do good to the society: I hope it may not do harm to me. In your own estimation I am sure it will not but with the possibility that in the present crisis my writing may attract attention from minds whose workings I cannot attempt to fathom, I feel almost afraid to put pen to paper.

My main drift is that even if you find Hume’s attitude impracticable it is not open to any censure [green underline]. [green ink inserted between lines: '''of course not To hurt his vanity would be the worse of crimes'''] If that be acknowledged there may be some way out of our difficulties.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Above the signature, KH added:'''

Why talk it it? We have done our best and that is a fact among many untruths

----

[5 - at top of page]
If you have time to send me a few lines in reply to one question I lately asked I should greatly value them en attendant mieux [French: waiting for better]. I want to understand the magnitude of my obligation to you in the matter of my [[Patience Sinnett|wife’s]] recovery. I can’t bear to underrate it in my own mind. Would she probably have died if your great chief had not protected her? [green writing: '''Why talk of it? We have done our best and that is a fact among many untruths''']

Ever your faithful
A.P.S

PS. Disliking secrecy that can [paper torn] ... decided on show ...

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

----

[continued from P.S.]
on `approval.

Having read him this; he read me a letter he has written to Chaterjee. I have asked him to let me forward it to you for your perusal. It seems to me to show that his late inactivity is in no way due to fickleness of sentiment but to the inherent difficulties of the situation as I have described them

[green writing:] '''Now is your [Blavatsky's] turn to come out and show the world how we can write K.H.'''

'''Be careful not to hurt Hume’s feelings'''
[bottom of page torn]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

The [[Simla Eclectic Theosophical Society]] was formed on [[August 21]], 1881 with [[A. O. Hume]] as President. From October 87, 1882 until his departure for England in March, 1883, Mr. Sinnett served as President.

This letter seems to have been written in Allahabad or Simla, based on (1) Sinnett's comment "my side of the border" that implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad; and (2) his commment "there has been a pause in the Eclectic Society proceedings," indicating current awareness of the state of the Eclectic.

== Physical description of letter ==

Five sheets of paper were written on both sides. The bottom of the final sheet is torn, so pages 9 and 10 are truncated. Sinnett wrote in blue ink, and notations added by K.H. are in blue-green pencil. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

This letter is significant in that it is a rare example of Sinnett's side of his correspondence with the Mahatmas. Sinnett tries to defend or explain [[A. O. Hume]].

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - 1882 or 1883

2023-09-01T10:18:46Z

Anton Diachenko: /* Page 6 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1882, or 1883 before March
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = unknown - probably Simla or Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added notes and gave the original to [[H. P. Blavatsky]]. She kept the letter. It reflects on the relationship between [[A. O. Hume]] and the [[Mahatma|Mahatmas]].

== Notes from K.H. ==

KH added several notations to this letter in a green or blue-green pencil. The notes were meant for the eyes of [[Helena Petrovna Blavatsky|Madame Blavatsky]] rather than Sinnett.

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:

and Mr Sinnett less that Hume yet 

'''In the middle of page 7, KH underlined Sinnett's words his point of view and added:'''

his not ours 

'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

'''Above the signature on page 9, KH added:'''

Why talk of it? We have done our best and that is a fact among many untruths

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
My dear Serene Highness,

This is a private note as regards my side of the border. I write, – as there has been a pause in the [[Simla Eclectic Theosophical Society|Eclectic Society’s]] proceedings, – thinking you may like to hear precisely what I think of the situation. If you may be too busy to write to me specially, you may not be too busy to read. Hume’s first burst of enthusiasm has been curiously checked, but I hope soon to see him moving on again though at a more deliberate pace than at first. His late apathetic attitude has been due to the fact that his interest in this work is quite

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1.jpeg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''my side of the border''' implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unselfish. He looks on the whole work as yours, – in which he has undertaken to help, on a prima facie belief that it is a good and practical work, tending to supply persons who have lost faith in their spiritual nature with new grounds for trusting in their (at least potential) immortality. He wants nothing for himself having, rightly or wrongly – a sufficient trust in his own convictions regarding the future life. If the whole fabric of the Society should collapse tomorrow, he would not feel personally a loser. But he argues, if I am to do any good in teaching others to build their faith on the rock of Occult

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[2 - written at the top of the page]
Knowledge, it is first necessary that I should know more about it than can be gathered though [[Helena Petrovna Blavatsky|Madam Blavatsky]]. It is for you to decide, – not merely because the strength of the position is yours, but because he has no interests at stake in the matter,- whether you care to employ him on those conditions.

He argues:- “I do not know even that the [[Adepts|Brothers]] exist. I believe it, because the intellectual difficulty of believing the contrary in face of all that has occurred is greater than that of believing the fact to be so. But this is not a position strong enough to justify me before my conscience in taking the responsibility of a great propaganda.” I do not mean that he thinks the idea to be

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:'''

and Mr Sinnett less that Hume yet 

----

propagated is faith in the existence of the Brothers, but that their philosophy which we have to learn and propagate must be capable of ultimate substantiation by reference to the fact that there are people who know it to be true, by reason of their superior vision. Otherwise it is merely one more system of metaphysical speculation added to the hundred and one already offered to the world.

The revival of ancient Ayran [sic] learning and philosophy and the development of intellectual self respect among the nations of India is a good work, but not one to which he feels called on to devote his life [inserted – in green pencil: '''and Mr Sinnett less than Hume yet'''] He may be glad that indirectly his avowed respect for and interest in Occult philosophy may promote that work, but chacun a son metier [French – “each to his profession”]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that is not his specialty. [green pencil: '''Oh no!''']

What is to happen next? Hume would say “that is really no business of mine. On the constructive proofs we have already had that the Brothers are – what they are described to be – we found our Society; in a spirit of enquiry. The prima facie case is such that we cannot be wrong is doing that. Are we to become enthusiastic hard working disciples? That depends upon how far our prima facie beliefs may be enabled to develop as we advance into certitude.”

You know the old rhyme: –

::::Lord Chatham with his sword drawn
::::Was waiting for Sir Richard Strahan:
::::Sir Richard, longing to be at 'em,
::::Was waiting for the Earl of Chatham.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''old rhyme''' refers to a famous and disastrous quarrel. During the Walcheren Campaign of 1809, Admiral Sir Richard John Strachan disagreed with General John Pitt, 2nd Earl of Strachan, on military tactics, and the delay contributed to the deaths of 8,000 British troops to malaria. It is difficult to see why Sinnett found this anecdote to be appropriate in describing Hume's relationship to KH.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
That seems to me to be the present situation as regards Hume and your dear Serene Highnesses.

Shall I be able to clear the block on the line? I don’t know but of course I shall try. I have felt that some of the patience you have often told me to employ in other matters would be appropriate here so I have let things slide for a few days. But I will keep up a gentle pressure onwards and in a few days more I hope we shall get our rules published.

Meanwhile if the question should ever be asked by the higher authorities “What do they want?” the answer is that “they,” – the Eclectic Society want nothing, but conceive that if they are wanted to do anything more than found themselves they must be armed in some way with certitude that

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''shall get our rules published''' must refer to a disagreement about the rules of the [[Simla Eclectic Theosophical Society]].

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 7, KH underlined Sinnett's words "his point of view" and added:'''

his not ours 

----

[4 - written at top of page]
the philosophy of [[Occultism]] which it is their aspiration to be enabled to teach for the consolation of a multitude of people destitute of faith,- rests on the knowledge possessed by philosophers of a grander caste than those who merely speculate. Now as regards the Eclectic Society Hume and I are one. It would be cowardly on my part to disguise my feeling that his views as I have endeavoured to set them forth here are entirely reasonable from his point of view, [green underscore] [green writing inserted above underlined words: '''his not ours'''] for the “constructive proofs” were of which I have spoken are mostly second hand for him.

But as regards your humble friend A.P.S. individually you will understand that I do not take up such an unselfish attitude

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

----

as that I have described as Hume’s. I want for myself to improve my acquaintance with the Occult World and yourself as far as that may be possible. But I realize the necessity of biding your time, and of endeavouring to earn privileges. I have written this explanation in the hope that I may do good to the society: I hope it may not do harm to me. In your own estimation I am sure it will not but with the possibility that in the present crisis my writing may attract attention from minds whose workings I cannot attempt to fathom, I feel almost afraid to put pen to paper.

My main drift is that even if you find Hume’s attitude impracticable it is not open to any censure [green underline]. [green ink inserted between lines: '''of course not To hurt his vanity would be the worse of crimes'''] If that be acknowledged there may be some way out of our difficulties.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Above the signature, KH added:'''

Why talk it it? We have done our best and that is a fact among many untruths

----

[5 - at top of page]
If you have time to send me a few lines in reply to one question I lately asked I should greatly value them en attendant mieux [French: waiting for better]. I want to understand the magnitude of my obligation to you in the matter of my [[Patience Sinnett|wife’s]] recovery. I can’t bear to underrate it in my own mind. Would she probably have died if your great chief had not protected her? [green writing: '''Why talk of it? We have done our best and that is a fact among many untruths''']

Ever your faithful
A.P.S

PS. Disliking secrecy that can [paper torn] ... decided on show ...

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

----

[continued from P.S.]
on `approval.

Having read him this; he read me a letter he has written to Chaterjee. I have asked him to let me forward it to you for your perusal. It seems to me to show that his late inactivity is in no way due to fickleness of sentiment but to the inherent difficulties of the situation as I have described them

[green writing:] '''Now is your [Blavatsky's] turn to come out and show the world how we can write K.H.'''

'''Be careful not to hurt Hume’s feelings'''
[bottom of page torn]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

The [[Simla Eclectic Theosophical Society]] was formed on [[August 21]], 1881 with [[A. O. Hume]] as President. From October 87, 1882 until his departure for England in March, 1883, Mr. Sinnett served as President.

This letter seems to have been written in Allahabad or Simla, based on (1) Sinnett's comment "my side of the border" that implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad; and (2) his commment "there has been a pause in the Eclectic Society proceedings," indicating current awareness of the state of the Eclectic.

== Physical description of letter ==

Five sheets of paper were written on both sides. The bottom of the final sheet is torn, so pages 9 and 10 are truncated. Sinnett wrote in blue ink, and notations added by K.H. are in blue-green pencil. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

This letter is significant in that it is a rare example of Sinnett's side of his correspondence with the Mahatmas. Sinnett tries to defend or explain [[A. O. Hume]].

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - 1882 or 1883

2023-09-01T10:17:53Z

Anton Diachenko: /* Page 6 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1882, or 1883 before March
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = unknown - probably Simla or Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added notes and gave the original to [[H. P. Blavatsky]]. She kept the letter. It reflects on the relationship between [[A. O. Hume]] and the [[Mahatma|Mahatmas]].

== Notes from K.H. ==

KH added several notations to this letter in a green or blue-green pencil. The notes were meant for the eyes of [[Helena Petrovna Blavatsky|Madame Blavatsky]] rather than Sinnett.

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:

and Mr Sinnett less that Hume yet 

'''In the middle of page 7, KH underlined Sinnett's words his point of view and added:'''

his not ours 

'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

'''Above the signature on page 9, KH added:'''

Why talk of it? We have done our best and that is a fact among many untruths

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
My dear Serene Highness,

This is a private note as regards my side of the border. I write, – as there has been a pause in the [[Simla Eclectic Theosophical Society|Eclectic Society’s]] proceedings, – thinking you may like to hear precisely what I think of the situation. If you may be too busy to write to me specially, you may not be too busy to read. Hume’s first burst of enthusiasm has been curiously checked, but I hope soon to see him moving on again though at a more deliberate pace than at first. His late apathetic attitude has been due to the fact that his interest in this work is quite

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1.jpeg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''my side of the border''' implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unselfish. He looks on the whole work as yours, – in which he has undertaken to help, on a prima facie belief that it is a good and practical work, tending to supply persons who have lost faith in their spiritual nature with new grounds for trusting in their (at least potential) immortality. He wants nothing for himself having, rightly or wrongly – a sufficient trust in his own convictions regarding the future life. If the whole fabric of the Society should collapse tomorrow, he would not feel personally a loser. But he argues, if I am to do any good in teaching others to build their faith on the rock of Occult

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[2 - written at the top of the page]
Knowledge, it is first necessary that I should know more about it than can be gathered though [[Helena Petrovna Blavatsky|Madam Blavatsky]]. It is for you to decide, – not merely because the strength of the position is yours, but because he has no interests at stake in the matter,- whether you care to employ him on those conditions.

He argues:- “I do not know even that the [[Adepts|Brothers]] exist. I believe it, because the intellectual difficulty of believing the contrary in face of all that has occurred is greater than that of believing the fact to be so. But this is not a position strong enough to justify me before my conscience in taking the responsibility of a great propaganda.” I do not mean that he thinks the idea to be

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:'''

and Mr Sinnett less that Hume yet 

----

propagated is faith in the existence of the Brothers, but that their philosophy which we have to learn and propagate must be capable of ultimate substantiation by reference to the fact that there are people who know it to be true, by reason of their superior vision. Otherwise it is merely one more system of metaphysical speculation added to the hundred and one already offered to the world.

The revival of ancient Ayran [sic] learning and philosophy and the development of intellectual self respect among the nations of India is a good work, but not one to which he feels called on to devote his life [inserted – in green pencil: '''and Mr Sinnett less than Hume yet'''] He may be glad that indirectly his avowed respect for and interest in Occult philosophy may promote that work, but chacun a son metier [French – “each to his profession”]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that is not his specialty. [green pencil: '''Oh no!''']

What is to happen next? Hume would say “that is really no business of mine. On the constructive proofs we have already had that the Brothers are – what they are described to be – we found our Society; in a spirit of enquiry. The prima facie case is such that we cannot be wrong is doing that. Are we to become enthusiastic hard working disciples? That depends upon how far our prima facie beliefs may be enabled to develop as we advance into certitude.”

You know the old rhyme: –

::::Lord Chatham with his sword drawn
::::Was waiting for Sir Richard Strahan:
::::Sir Richard, longing to be at 'em,
::::Was waiting for the Earl of Chatham.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''old rhyme''' refers to a famous and disastrous quarrel. During the Walcheren Campaign of 1809, Admiral Sir Richard John Strachan disagreed with General John Pitt, 2nd Earl of Strachan, on military tactics, and the delay contributed to the deaths of 8,000 British troops to malaria. It is difficult to see why Sinnett found this anecdote to be appropriate in describing Hume's relationship to KH.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
That seems to me to be the present situation as regards Hume and your dear Serene Highnesses.

Shall I be able to clear the block on the line? I don’t know but of course I shall try. I have felt that some of the patience you have often told me to employ in other matters would be appropriate here so I have let things slide for a few days. But I will keep up a gentle pressure onwards and in a few days more I hope we shall get our rules published.

Meanwhile if the question should ever be asked by the higher authorities “What do they want?” the answer is that “they,” – the Eclectic Society want nothing, but conceive that if they are wanted to do anything more than found themselves they must be armed in some way with certitude that

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''shall get our rules published''' must refer to a disagreement about the rules of the [[Simla Eclectic Theosophical Society]].

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 7, KH underlined Sinnett's words "his point of view" and added:'''

his not ours 

----

[4 - written at top of page]
the philosophy of [[Occultism]] which it is their aspiration to be enabled to teach for the consolation of a multitude of people destitute of faith,- rests on the knowledge possessed by philosophers of a grander caste than those who merely speculate. Now as regards the Eclectic Society Hume and I are one. It would be cowardly on my part to disguise my feeling that his views as I have endeavoured to set them forth here are entirely reasonable from his point of view, [green underscore] [green writing inserted above underlined words: '''his not ours'''] for the “constructive proofs” were of which I have spoken are mostly second hand for him.

But as regards your humble friend A.P.S. individually you will understand that I do not take up such an unselfish attitude

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

----

as that I have described as Hume’s. I want for myself to improve my acquaintance with the Occult World and yourself as far as that may be possible. But I realize the necessity of biding your time, and of endeavouring to earn privileges. I have written this explanation in the hope that I may do good to the society: I hope it may not do harm to me. In your own estimation I am sure it will not but with the possibility that in the present crisis my writing may attract attention from minds whose workings I cannot attempt to fathom, I feel almost afraid to put pen to paper.

My main drift is that even if you find Hume’s attitude impracticable it is not open to any censure [green underline]. [green ink inserted between lines: '''of course not To hurt his vanity would be the worse of crimes'''] If that be acknowledged there may be some way out of our difficulties.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Above the signature, KH added:'''

Why talk it it? We have done our best and that is a fact among many untruths

----

[5 - at top of page]
If you have time to send me a few lines in reply to one question I lately asked I should greatly value them en attendant mieux [French: waiting for better]. I want to understand the magnitude of my obligation to you in the matter of my [[Patience Sinnett|wife’s]] recovery. I can’t bear to underrate it in my own mind. Would she probably have died if your great chief had not protected her? [green writing: '''Why talk of it? We have done our best and that is a fact among many untruths''']

Ever your faithful
A.P.S

PS. Disliking secrecy that can [paper torn] ... decided on show ...

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

----

[continued from P.S.]
on `approval.

Having read him this; he read me a letter he has written to Chaterjee. I have asked him to let me forward it to you for your perusal. It seems to me to show that his late inactivity is in no way due to fickleness of sentiment but to the inherent difficulties of the situation as I have described them

[green writing:] '''Now is your [Blavatsky's] turn to come out and show the world how we can write K.H.'''

'''Be careful not to hurt Hume’s feelings'''
[bottom of page torn]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

The [[Simla Eclectic Theosophical Society]] was formed on [[August 21]], 1881 with [[A. O. Hume]] as President. From October 87, 1882 until his departure for England in March, 1883, Mr. Sinnett served as President.

This letter seems to have been written in Allahabad or Simla, based on (1) Sinnett's comment "my side of the border" that implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad; and (2) his commment "there has been a pause in the Eclectic Society proceedings," indicating current awareness of the state of the Eclectic.

== Physical description of letter ==

Five sheets of paper were written on both sides. The bottom of the final sheet is torn, so pages 9 and 10 are truncated. Sinnett wrote in blue ink, and notations added by K.H. are in blue-green pencil. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

This letter is significant in that it is a rare example of Sinnett's side of his correspondence with the Mahatmas. Sinnett tries to defend or explain [[A. O. Hume]].

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - 1882 or 1883

2023-08-31T16:38:58Z

Anton Diachenko: /* Page 6 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1882, or 1883 before March
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = unknown - probably Simla or Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added notes and gave the original to [[H. P. Blavatsky]]. She kept the letter. It reflects on the relationship between [[A. O. Hume]] and the [[Mahatma|Mahatmas]].

== Notes from K.H. ==

KH added several notations to this letter in a green or blue-green pencil. The notes were meant for the eyes of [[Helena Petrovna Blavatsky|Madame Blavatsky]] rather than Sinnett.

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:

and Mr Sinnett less that Hume yet 

'''In the middle of page 7, KH underlined Sinnett's words his point of view and added:'''

his not ours 

'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

'''Above the signature on page 9, KH added:'''

Why talk of it? We have done our best and that is a fact among many untruths

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
My dear Serene Highness,

This is a private note as regards my side of the border. I write, – as there has been a pause in the [[Simla Eclectic Theosophical Society|Eclectic Society’s]] proceedings, – thinking you may like to hear precisely what I think of the situation. If you may be too busy to write to me specially, you may not be too busy to read. Hume’s first burst of enthusiasm has been curiously checked, but I hope soon to see him moving on again though at a more deliberate pace than at first. His late apathetic attitude has been due to the fact that his interest in this work is quite

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1.jpeg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''my side of the border''' implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unselfish. He looks on the whole work as yours, – in which he has undertaken to help, on a prima facie belief that it is a good and practical work, tending to supply persons who have lost faith in their spiritual nature with new grounds for trusting in their (at least potential) immortality. He wants nothing for himself having, rightly or wrongly – a sufficient trust in his own convictions regarding the future life. If the whole fabric of the Society should collapse tomorrow, he would not feel personally a loser. But he argues, if I am to do any good in teaching others to build their faith on the rock of Occult

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[2 - written at the top of the page]
Knowledge, it is first necessary that I should know more about it than can be gathered though [[Helena Petrovna Blavatsky|Madam Blavatsky]]. It is for you to decide, – not merely because the strength of the position is yours, but because he has no interests at stake in the matter,- whether you care to employ him on those conditions.

He argues:- “I do not know even that the [[Adepts|Brothers]] exist. I believe it, because the intellectual difficulty of believing the contrary in face of all that has occurred is greater than that of believing the fact to be so. But this is not a position strong enough to justify me before my conscience in taking the responsibility of a great propaganda.” I do not mean that he thinks the idea to be

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:'''

and Mr Sinnett less that Hume yet 

----

propagated is faith in the existence of the Brothers, but that their philosophy which we have to learn and propagate must be capable of ultimate substantiation by reference to the fact that there are people who know it to be true, by reason of their superior vision. Otherwise it is merely one more system of metaphysical speculation added to the hundred and one already offered to the world.

The revival of ancient Ayran [sic] learning and philosophy and the development of intellectual self respect among the nations of India is a good work, but not one to which he feels called on to devote his life [inserted – in green pencil: '''and Mr Sinnett less than Hume yet'''] He may be glad that indirectly his avowed respect for and interest in Occult philosophy may promote that work, but chacun a son metier [French – “each to his profession”]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that is not his specialty. [green pencil: '''Oh no!''']

What is to happen next? Hume would say “that is really no business of mine. On the constructive proofs we have already had that the Brothers are – what they are described to be – we found our Society; in a spirit of enquiry. The prima facie case is such that we cannot be wrong is doing that. Are we to become enthusiastic hard working disciples? That depends upon how far our prima facie beliefs may be enabled to develop as we advance into certitude.”

You know the old rhyme: –

::::Lord Chatham with his sword drawn
::::Was waiting for Sir Richard Strahan:
::::Sir Richard, longing to be at 'em,
::::Was waiting for the Earl of Chatham.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''old rhyme''' refers to a famous and disastrous quarrel. During the Walcheren Campaign of 1809, Admiral Sir Richard John Strachan disagreed with General John Pitt, 2nd Earl of Strachan, on military tactics, and the delay contributed to the deaths of 8,000 British troops to malaria. It is difficult to see why Sinnett found this anecdote to be appropriate in describing Hume's relationship to KH.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
That seems to me to be the present situation as regards Hume and your dear Serene Highnesses.

Shall I be able to clear the block on the line? I don’t know but of course I shall try. I have felt that some of the patience you have often told me to employ in other matters would be appropriate here so I have let things slide for a few days. But I will keep up a gentle pressure onwards and in a few days more I hope we shall get our rules published.

Meanwhile if the question should ever be asked by the higher authorities “What do they want?” The answer is that “they,” – the Eclectic Society want nothing, but conceive that if they are wanted to do anything more than found themselves they must be armed in some way with certitude that

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''shall get our rules published''' must refer to a disagreement about the rules of the [[Simla Eclectic Theosophical Society]].

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 7, KH underlined Sinnett's words "his point of view" and added:'''

his not ours 

----

[4 - written at top of page]
the philosophy of [[Occultism]] which it is their aspiration to be enabled to teach for the consolation of a multitude of people destitute of faith,- rests on the knowledge possessed by philosophers of a grander caste than those who merely speculate. Now as regards the Eclectic Society Hume and I are one. It would be cowardly on my part to disguise my feeling that his views as I have endeavoured to set them forth here are entirely reasonable from his point of view, [green underscore] [green writing inserted above underlined words: '''his not ours'''] for the “constructive proofs” were of which I have spoken are mostly second hand for him.

But as regards your humble friend A.P.S. individually you will understand that I do not take up such an unselfish attitude

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

----

as that I have described as Hume’s. I want for myself to improve my acquaintance with the Occult World and yourself as far as that may be possible. But I realize the necessity of biding your time, and of endeavouring to earn privileges. I have written this explanation in the hope that I may do good to the society: I hope it may not do harm to me. In your own estimation I am sure it will not but with the possibility that in the present crisis my writing may attract attention from minds whose workings I cannot attempt to fathom, I feel almost afraid to put pen to paper.

My main drift is that even if you find Hume’s attitude impracticable it is not open to any censure [green underline]. [green ink inserted between lines: '''of course not To hurt his vanity would be the worse of crimes'''] If that be acknowledged there may be some way out of our difficulties.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Above the signature, KH added:'''

Why talk it it? We have done our best and that is a fact among many untruths

----

[5 - at top of page]
If you have time to send me a few lines in reply to one question I lately asked I should greatly value them en attendant mieux [French: waiting for better]. I want to understand the magnitude of my obligation to you in the matter of my [[Patience Sinnett|wife’s]] recovery. I can’t bear to underrate it in my own mind. Would she probably have died if your great chief had not protected her? [green writing: '''Why talk of it? We have done our best and that is a fact among many untruths''']

Ever your faithful
A.P.S

PS. Disliking secrecy that can [paper torn] ... decided on show ...

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

----

[continued from P.S.]
on `approval.

Having read him this; he read me a letter he has written to Chaterjee. I have asked him to let me forward it to you for your perusal. It seems to me to show that his late inactivity is in no way due to fickleness of sentiment but to the inherent difficulties of the situation as I have described them

[green writing:] '''Now is your [Blavatsky's] turn to come out and show the world how we can write K.H.'''

'''Be careful not to hurt Hume’s feelings'''
[bottom of page torn]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

The [[Simla Eclectic Theosophical Society]] was formed on [[August 21]], 1881 with [[A. O. Hume]] as President. From October 87, 1882 until his departure for England in March, 1883, Mr. Sinnett served as President.

This letter seems to have been written in Allahabad or Simla, based on (1) Sinnett's comment "my side of the border" that implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad; and (2) his commment "there has been a pause in the Eclectic Society proceedings," indicating current awareness of the state of the Eclectic.

== Physical description of letter ==

Five sheets of paper were written on both sides. The bottom of the final sheet is torn, so pages 9 and 10 are truncated. Sinnett wrote in blue ink, and notations added by K.H. are in blue-green pencil. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

This letter is significant in that it is a rare example of Sinnett's side of his correspondence with the Mahatmas. Sinnett tries to defend or explain [[A. O. Hume]].

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - 1882 or 1883

2023-08-30T15:18:01Z

Anton Diachenko: /* Page 4 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1882, or 1883 before March
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = unknown - probably Simla or Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added notes and gave the original to [[H. P. Blavatsky]]. She kept the letter. It reflects on the relationship between [[A. O. Hume]] and the [[Mahatma|Mahatmas]].

== Notes from K.H. ==

KH added several notations to this letter in a green or blue-green pencil. The notes were meant for the eyes of [[Helena Petrovna Blavatsky|Madame Blavatsky]] rather than Sinnett.

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:

and Mr Sinnett less that Hume yet 

'''In the middle of page 7, KH underlined Sinnett's words his point of view and added:'''

his not ours 

'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

'''Above the signature on page 9, KH added:'''

Why talk of it? We have done our best and that is a fact among many untruths

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
My dear Serene Highness,

This is a private note as regards my side of the border. I write, – as there has been a pause in the [[Simla Eclectic Theosophical Society|Eclectic Society’s]] proceedings, – thinking you may like to hear precisely what I think of the situation. If you may be too busy to write to me specially, you may not be too busy to read. Hume’s first burst of enthusiasm has been curiously checked, but I hope soon to see him moving on again though at a more deliberate pace than at first. His late apathetic attitude has been due to the fact that his interest in this work is quite

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1.jpeg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''my side of the border''' implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unselfish. He looks on the whole work as yours, – in which he has undertaken to help, on a prima facie belief that it is a good and practical work, tending to supply persons who have lost faith in their spiritual nature with new grounds for trusting in their (at least potential) immortality. He wants nothing for himself having, rightly or wrongly – a sufficient trust in his own convictions regarding the future life. If the whole fabric of the Society should collapse tomorrow, he would not feel personally a loser. But he argues, if I am to do any good in teaching others to build their faith on the rock of Occult

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[2 - written at the top of the page]
Knowledge, it is first necessary that I should know more about it than can be gathered though [[Helena Petrovna Blavatsky|Madam Blavatsky]]. It is for you to decide, – not merely because the strength of the position is yours, but because he has no interests at stake in the matter,- whether you care to employ him on those conditions.

He argues:- “I do not know even that the [[Adepts|Brothers]] exist. I believe it, because the intellectual difficulty of believing the contrary in face of all that has occurred is greater than that of believing the fact to be so. But this is not a position strong enough to justify me before my conscience in taking the responsibility of a great propaganda.” I do not mean that he thinks the idea to be

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:'''

and Mr Sinnett less that Hume yet 

----

propagated is faith in the existence of the Brothers, but that their philosophy which we have to learn and propagate must be capable of ultimate substantiation by reference to the fact that there are people who know it to be true, by reason of their superior vision. Otherwise it is merely one more system of metaphysical speculation added to the hundred and one already offered to the world.

The revival of ancient Ayran [sic] learning and philosophy and the development of intellectual self respect among the nations of India is a good work, but not one to which he feels called on to devote his life [inserted – in green pencil: '''and Mr Sinnett less than Hume yet'''] He may be glad that indirectly his avowed respect for and interest in Occult philosophy may promote that work, but chacun a son metier [French – “each to his profession”]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that is not his specialty. [green pencil: '''Oh no!''']

What is to happen next? Hume would say “that is really no business of mine. On the constructive proofs we have already had that the Brothers are – what they are described to be – we found our Society; in a spirit of enquiry. The prima facie case is such that we cannot be wrong is doing that. Are we to become enthusiastic hard working disciples? That depends upon how far our prima facie beliefs may be enabled to develop as we advance into certitude.”

You know the old rhyme: –

::::Lord Chatham with his sword drawn
::::Was waiting for Sir Richard Strahan:
::::Sir Richard, longing to be at 'em,
::::Was waiting for the Earl of Chatham.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''old rhyme''' refers to a famous and disastrous quarrel. During the Walcheren Campaign of 1809, Admiral Sir Richard John Strachan disagreed with General John Pitt, 2nd Earl of Strachan, on military tactics, and the delay contributed to the deaths of 8,000 British troops to malaria. It is difficult to see why Sinnett found this anecdote to be appropriate in describing Hume's relationship to KH.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
That seems to me to be the present situation as regards Hume and your dear Serene Highness.

Shall I be able to clear the block on the line? I don’t know but of course I shall try. I have felt that some of the patience you have often told me to employ in other matters would be appropriate here so I have let things slide for a few days. But I will keep up a gentle pressure onwards and in a few days more I hope we shall get our rules published.

Meanwhile if the question should ever be asked by the higher authorities “What do they want?” The answer is that “they,” – the Eclectic Society want nothing, but conceive that if they are wanted to do anything more than found themselves they must be armed in some way with certitude that

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''shall get our rules published''' must refer to a disagreement about the rules of the [[Simla Eclectic Theosophical Society]].

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 7, KH underlined Sinnett's words "his point of view" and added:'''

his not ours 

----

[4 - written at top of page]
the philosophy of [[Occultism]] which it is their aspiration to be enabled to teach for the consolation of a multitude of people destitute of faith,- rests on the knowledge possessed by philosophers of a grander caste than those who merely speculate. Now as regards the Eclectic Society Hume and I are one. It would be cowardly on my part to disguise my feeling that his views as I have endeavoured to set them forth here are entirely reasonable from his point of view, [green underscore] [green writing inserted above underlined words: '''his not ours'''] for the “constructive proofs” were of which I have spoken are mostly second hand for him.

But as regards your humble friend A.P.S. individually you will understand that I do not take up such an unselfish attitude

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

----

as that I have described as Hume’s. I want for myself to improve my acquaintance with the Occult World and yourself as far as that may be possible. But I realize the necessity of biding your time, and of endeavouring to earn privileges. I have written this explanation in the hope that I may do good to the society: I hope it may not do harm to me. In your own estimation I am sure it will not but with the possibility that in the present crisis my writing may attract attention from minds whose workings I cannot attempt to fathom, I feel almost afraid to put pen to paper.

My main drift is that even if you find Hume’s attitude impracticable it is not open to any censure [green underline]. [green ink inserted between lines: '''of course not To hurt his vanity would be the worse of crimes'''] If that be acknowledged there may be some way out of our difficulties.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Above the signature, KH added:'''

Why talk it it? We have done our best and that is a fact among many untruths

----

[5 - at top of page]
If you have time to send me a few lines in reply to one question I lately asked I should greatly value them en attendant mieux [French: waiting for better]. I want to understand the magnitude of my obligation to you in the matter of my [[Patience Sinnett|wife’s]] recovery. I can’t bear to underrate it in my own mind. Would she probably have died if your great chief had not protected her? [green writing: '''Why talk of it? We have done our best and that is a fact among many untruths''']

Ever your faithful
A.P.S

PS. Disliking secrecy that can [paper torn] ... decided on show ...

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

----

[continued from P.S.]
on `approval.

Having read him this; he read me a letter he has written to Chaterjee. I have asked him to let me forward it to you for your perusal. It seems to me to show that his late inactivity is in no way due to fickleness of sentiment but to the inherent difficulties of the situation as I have described them

[green writing:] '''Now is your [Blavatsky's] turn to come out and show the world how we can write K.H.'''

'''Be careful not to hurt Hume’s feelings'''
[bottom of page torn]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

The [[Simla Eclectic Theosophical Society]] was formed on [[August 21]], 1881 with [[A. O. Hume]] as President. From October 87, 1882 until his departure for England in March, 1883, Mr. Sinnett served as President.

This letter seems to have been written in Allahabad or Simla, based on (1) Sinnett's comment "my side of the border" that implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad; and (2) his commment "there has been a pause in the Eclectic Society proceedings," indicating current awareness of the state of the Eclectic.

== Physical description of letter ==

Five sheets of paper were written on both sides. The bottom of the final sheet is torn, so pages 9 and 10 are truncated. Sinnett wrote in blue ink, and notations added by K.H. are in blue-green pencil. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

This letter is significant in that it is a rare example of Sinnett's side of his correspondence with the Mahatmas. Sinnett tries to defend or explain [[A. O. Hume]].

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - 1882 or 1883

2023-08-30T13:05:14Z

Anton Diachenko: /* Page 4 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1882, or 1883 before March
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = unknown - probably Simla or Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added notes and gave the original to [[H. P. Blavatsky]]. She kept the letter. It reflects on the relationship between [[A. O. Hume]] and the [[Mahatma|Mahatmas]].

== Notes from K.H. ==

KH added several notations to this letter in a green or blue-green pencil. The notes were meant for the eyes of [[Helena Petrovna Blavatsky|Madame Blavatsky]] rather than Sinnett.

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:

and Mr Sinnett less that Hume yet 

'''In the middle of page 7, KH underlined Sinnett's words his point of view and added:'''

his not ours 

'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

'''Above the signature on page 9, KH added:'''

Why talk of it? We have done our best and that is a fact among many untruths

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
My dear Serene Highness,

This is a private note as regards my side of the border. I write, – as there has been a pause in the [[Simla Eclectic Theosophical Society|Eclectic Society’s]] proceedings, – thinking you may like to hear precisely what I think of the situation. If you may be too busy to write to me specially, you may not be too busy to read. Hume’s first burst of enthusiasm has been curiously checked, but I hope soon to see him moving on again though at a more deliberate pace than at first. His late apathetic attitude has been due to the fact that his interest in this work is quite

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1.jpeg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''my side of the border''' implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unselfish. He looks on the whole work as yours, – in which he has undertaken to help, on a prima facie belief that it is a good and practical work, tending to supply persons who have lost faith in their spiritual nature with new grounds for trusting in their (at least potential) immortality. He wants nothing for himself having, rightly or wrongly – a sufficient trust in his own convictions regarding the future life. If the whole fabric of the Society should collapse tomorrow, he would not feel personally a loser. But he argues, if I am to do any good in teaching others to build their faith on the rock of Occult

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[2 - written at the top of the page]
Knowledge, it is first necessary that I should know more about it than can be gathered though [[Helena Petrovna Blavatsky|Madam Blavatsky]]. It is for you to decide, – not merely because the strength of the position is yours, but because he has no interests at stake in the matter,- whether you care to employ him on those conditions.

He argues:- “I do not know even that the [[Adepts|Brothers]] exist. I believe it, because the intellectual difficulty of believing the contrary in face of all that has occurred is greater than that of believing the fact to be so. But this is not a position strong enough to justify me before my conscience in taking the responsibility of a great propaganda.” I do not mean that he thinks the idea to be

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:'''

and Mr Sinnett less that Hume yet 

----

propagated is faith in the existence of the Brothers, but that their philosophy which we have to learn and propagate must be capable of ultimate substantiation by reference to the fact that there are people who know it to be true, by reason of their superior vision. Otherwise it is merely one more system of metaphysical speculation added to the hundred and one already offered to the world.

The revival of ancient Ayran [sic] learning and philosophy and the development of intellectual self respect among the nations of India is a good work, but not one to which he feels called on to devote this life [inserted – in green pencil: '''and Mr Sinnett less than Hume yet'''] He may be glad that indirectly his avowed respect for and interest in Occult philosophy may promote that work, but chacun a son metier [French – “each to his profession”]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that is not his specialty. [green pencil: '''Oh no!''']

What is to happen next? Hume would say “that is really no business of mine. On the constructive proofs we have already had that the Brothers are – what they are described to be – we found our Society; in a spirit of enquiry. The prima facie case is such that we cannot be wrong is doing that. Are we to become enthusiastic hard working disciples? That depends upon how far our prima facie beliefs may be enabled to develop as we advance into certitude.”

You know the old rhyme: –

::::Lord Chatham with his sword drawn
::::Was waiting for Sir Richard Strahan:
::::Sir Richard, longing to be at 'em,
::::Was waiting for the Earl of Chatham.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''old rhyme''' refers to a famous and disastrous quarrel. During the Walcheren Campaign of 1809, Admiral Sir Richard John Strachan disagreed with General John Pitt, 2nd Earl of Strachan, on military tactics, and the delay contributed to the deaths of 8,000 British troops to malaria. It is difficult to see why Sinnett found this anecdote to be appropriate in describing Hume's relationship to KH.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
That seems to me to be the present situation as regards Hume and your dear Serene Highness.

Shall I be able to clear the block on the line? I don’t know but of course I shall try. I have felt that some of the patience you have often told me to employ in other matters would be appropriate here so I have let things slide for a few days. But I will keep up a gentle pressure onwards and in a few days more I hope we shall get our rules published.

Meanwhile if the question should ever be asked by the higher authorities “What do they want?” The answer is that “they,” – the Eclectic Society want nothing, but conceive that if they are wanted to do anything more than found themselves they must be armed in some way with certitude that

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''shall get our rules published''' must refer to a disagreement about the rules of the [[Simla Eclectic Theosophical Society]].

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 7, KH underlined Sinnett's words "his point of view" and added:'''

his not ours 

----

[4 - written at top of page]
the philosophy of [[Occultism]] which it is their aspiration to be enabled to teach for the consolation of a multitude of people destitute of faith,- rests on the knowledge possessed by philosophers of a grander caste than those who merely speculate. Now as regards the Eclectic Society Hume and I are one. It would be cowardly on my part to disguise my feeling that his views as I have endeavoured to set them forth here are entirely reasonable from his point of view, [green underscore] [green writing inserted above underlined words: '''his not ours'''] for the “constructive proofs” were of which I have spoken are mostly second hand for him.

But as regards your humble friend A.P.S. individually you will understand that I do not take up such an unselfish attitude

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

----

as that I have described as Hume’s. I want for myself to improve my acquaintance with the Occult World and yourself as far as that may be possible. But I realize the necessity of biding your time, and of endeavouring to earn privileges. I have written this explanation in the hope that I may do good to the society: I hope it may not do harm to me. In your own estimation I am sure it will not but with the possibility that in the present crisis my writing may attract attention from minds whose workings I cannot attempt to fathom, I feel almost afraid to put pen to paper.

My main drift is that even if you find Hume’s attitude impracticable it is not open to any censure [green underline]. [green ink inserted between lines: '''of course not To hurt his vanity would be the worse of crimes'''] If that be acknowledged there may be some way out of our difficulties.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Above the signature, KH added:'''

Why talk it it? We have done our best and that is a fact among many untruths

----

[5 - at top of page]
If you have time to send me a few lines in reply to one question I lately asked I should greatly value them en attendant mieux [French: waiting for better]. I want to understand the magnitude of my obligation to you in the matter of my [[Patience Sinnett|wife’s]] recovery. I can’t bear to underrate it in my own mind. Would she probably have died if your great chief had not protected her? [green writing: '''Why talk of it? We have done our best and that is a fact among many untruths''']

Ever your faithful
A.P.S

PS. Disliking secrecy that can [paper torn] ... decided on show ...

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

----

[continued from P.S.]
on `approval.

Having read him this; he read me a letter he has written to Chaterjee. I have asked him to let me forward it to you for your perusal. It seems to me to show that his late inactivity is in no way due to fickleness of sentiment but to the inherent difficulties of the situation as I have described them

[green writing:] '''Now is your [Blavatsky's] turn to come out and show the world how we can write K.H.'''

'''Be careful not to hurt Hume’s feelings'''
[bottom of page torn]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

The [[Simla Eclectic Theosophical Society]] was formed on [[August 21]], 1881 with [[A. O. Hume]] as President. From October 87, 1882 until his departure for England in March, 1883, Mr. Sinnett served as President.

This letter seems to have been written in Allahabad or Simla, based on (1) Sinnett's comment "my side of the border" that implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad; and (2) his commment "there has been a pause in the Eclectic Society proceedings," indicating current awareness of the state of the Eclectic.

== Physical description of letter ==

Five sheets of paper were written on both sides. The bottom of the final sheet is torn, so pages 9 and 10 are truncated. Sinnett wrote in blue ink, and notations added by K.H. are in blue-green pencil. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

This letter is significant in that it is a rare example of Sinnett's side of his correspondence with the Mahatmas. Sinnett tries to defend or explain [[A. O. Hume]].

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - 1882 or 1883

2023-08-27T16:02:38Z

Anton Diachenko: /* Page 1 of Sinnett letter transcription, image, and notes */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1882, or 1883 before March
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = unknown - probably Simla or Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added notes and gave the original to [[H. P. Blavatsky]]. She kept the letter. It reflects on the relationship between [[A. O. Hume]] and the [[Mahatma|Mahatmas]].

== Notes from K.H. ==

KH added several notations to this letter in a green or blue-green pencil. The notes were meant for the eyes of [[Helena Petrovna Blavatsky|Madame Blavatsky]] rather than Sinnett.

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:

and Mr Sinnett less that Hume yet 

'''In the middle of page 7, KH underlined Sinnett's words his point of view and added:'''

his not ours 

'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

'''Above the signature on page 9, KH added:'''

Why talk of it? We have done our best and that is a fact among many untruths

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
My dear Serene Highness,

This is a private note as regards my side of the border. I write, – as there has been a pause in the [[Simla Eclectic Theosophical Society|Eclectic Society’s]] proceedings, – thinking you may like to hear precisely what I think of the situation. If you may be too busy to write to me specially, you may not be too busy to read. Hume’s first burst of enthusiasm has been curiously checked, but I hope soon to see him moving on again though at a more deliberate pace than at first. His late apathetic attitude has been due to the fact that his interest in this work is quite

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1.jpeg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''my side of the border''' implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unselfish. He looks on the whole work as yours, – in which he has undertaken to help, on a prima facie belief that it is a good and practical work, tending to supply persons who have lost faith in their spiritual nature with new grounds for trusting in their (at least potential) immortality. He wants nothing for himself having, rightly or wrongly – a sufficient trust in his own convictions regarding the future life. If the whole fabric of the Society should collapse tomorrow, he would not feel personally a loser. But he argues, if I am to do any good in teaching others to build their faith on the rock of Occult

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[2 - written at the top of the page]
Knowledge, it is first necessary that I should know more about it than can be gathered though [[Helena Petrovna Blavatsky|Madam Blavatsky]]. It is for you to decide, – not merely because the strength of the position is yours, but because he has no interests at stake in the matter,- whether you care to employ him on those conditions.

He argues:- “I do not know even that the [[Adepts|Brothers]] exist. I believe it, because the intellectual difficulty of believing the contrary in face of all that has occurred is greater than that of believing the fact to be so. But this is not a position strong enough to justify me before my conscience in taking the responsibility of a great propaganda.” I do not mean that he thinks the idea to be

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:'''

and Mr Sinnett less that Hume yet 

----

propagated is faith in the existence of the Brothers, but that their philosophy which we have to learn and propagate must be capable of ultimate substantiation by reference to the fact that there are people who know it to be true, by reason of their superior vision. Otherwise it is merely one more system of metaphysical speculation added to the hundred and one already offered to the world.

The revival of ancient Ayran [sic] learning and philosophy and the development of intellectual self respect among the nations of India is a good work, but not one to which he feels called on to devote this life [inserted – in green pencil: '''and Mr Sinnett less than Hume yet'''] He may be glad that indirectly his avowed respect for and interest in Occult philosophy may promote that work, but chacun a son metier [French – “each to his profession”]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that is not his specialty. [green pencil: '''Oh no!''']

What is to happen next? Hume would say “that is really no business of mine. On the constructive proofs we have already had that the Brothers are – what they are described to be – we found our Society; in a spirit of enquiry. The prima facie case is such that we cannot be wrong is doing that. Are we to become enthusiastic hard working disciples? That depends upon how far our prima facie beliefs may be enabled to develop as we advance into certitude.”

You know the old rhyme: –

::::Lord Chatham with his sword drawn
::::Was waiting for Sir Richard Strahan:
::::Sir Richard, longing to be at 'em,
::::Was waiting for the Earl of Chatham.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''old rhyme''' refers to a famous and disastrous quarrel. During the Walcheren Campaign of 1809, Admiral Sir Richard John Strachan disagreed with General John Pitt, 2nd Earl of Strachan, on military tactics, and the delay contributed to the deaths of 8,000 British troops to malaria. It is difficult to see why Sinnett found this anecdote to be appropriate in describing Hume's relationship to KH.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
That seems to me to be the present situation as regards Hume and your dear Serene Highness.

Shall I be able to clear the block on the line? I don’t know but of course I shall try. I have felt that some of the patience you have often told me to employ in other matters would be appropriate here so I have let things slide for a few days. But I will keep up a gentle pressure onwards and in a few days more I hope we shall get our rules published.

Meanwhile if the question should ever be asked by the higher authorities “What do they want?” The answer is that “they,” – the Eclectic Society want nothing, but conceive that if they are wanted to do anything more than found themselves they must be armed in some way with certitude that

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''shall get our rules published''' must refer to a disagreement about the rules of the [[Simla Eclectic Theosophical Society]].

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 7, KH underlined Sinnett's words "his point of view" and added:'''

his not ours 

----

[4 - written at top of page]
the philosophy of [[Occultism]] which it is their aspiration to be enabled to teach for the consolation of a multitude of people destitute of faith,- rests on the knowledge possessed by philosophers of a grander caste than those who merely speculate. Now as regards the Eclectic Society Hume and I are one. It would be cowardly on my part to disguise my feeling that his views as I have endeavoured to set them forth here are entirely reasonable from his point of view, [green underscore] [green writing inserted above underlined words: '''his not ours'''] for the “constructive proofs” were of which I have spoken are mostly second hand for him.

But as regards your humble friend A.P.S. individually you will understand that I do not take up such an unselfish attitude

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

----

as that I have described as Hume’s. I want for myself to improve my acquaintance with the Occult World and yourself as far as that may be possible. But I realize the necessity of biding your time, and of endeavouring to earn privileges. I have written this explanation in the hope that I may do good to the society: I hope it may not do harm to me. In your own estimation I am sure it will not but with the possibility that in the present crisis my writing may attract attention from minds whose workings I cannot attempt to fathom, I feel almost afraid to put pen to paper.

My main drift is that even if you find Hume’s attitude impracticable it is not open to any censure [green underline]. [green ink inserted between lines: '''of course not To hurt his vanity would be the worse of crimes'''] If that be acknowledged there may be some way out of our difficulties.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Above the signature, KH added:'''

Why talk it it? We have done our best and that is a fact among many untruths

----

[5 - at top of page]
If you have time to send me a few lines in reply to one question I lately asked I should greatly value them en attendant mieux [French: waiting for better]. I want to understand the magnitude of my obligation to you in the matter of my [[Patience Sinnett|wife’s]] recovery. I can’t bear to underrate it in my own mind. Would she probably have died if your great chief had not protected her? [green writing: '''Why talk of it? We have done our best and that is a fact among many untruths''']

Ever your faithful
A.P.S

PS. Disliking secrecy that can [paper torn] ... decided on show ...

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

----

[continued from P.S.]
on `approval.

Having read him this; he read me a letter he has written to Chaterjee. I have asked him to let me forward it to you for your perusal. It seems to me to show that his late inactivity is in no way due to fickleness of sentiment but to the inherent difficulties of the situation as I have described them

[green writing:] '''Now is your [Blavatsky's] turn to come out and show the world how we can write K.H.'''

'''Be careful not to hurt Hume’s feelings'''
[bottom of page torn]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

The [[Simla Eclectic Theosophical Society]] was formed on [[August 21]], 1881 with [[A. O. Hume]] as President. From October 87, 1882 until his departure for England in March, 1883, Mr. Sinnett served as President.

This letter seems to have been written in Allahabad or Simla, based on (1) Sinnett's comment "my side of the border" that implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad; and (2) his commment "there has been a pause in the Eclectic Society proceedings," indicating current awareness of the state of the Eclectic.

== Physical description of letter ==

Five sheets of paper were written on both sides. The bottom of the final sheet is torn, so pages 9 and 10 are truncated. Sinnett wrote in blue ink, and notations added by K.H. are in blue-green pencil. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

This letter is significant in that it is a rare example of Sinnett's side of his correspondence with the Mahatmas. Sinnett tries to defend or explain [[A. O. Hume]].

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - 1882 or 1883

2023-08-27T15:56:27Z

Anton Diachenko: /* Page 1 of Sinnett letter transcription, image, and notes */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1882, or 1883 before March
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = unknown - probably Simla or Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added notes and gave the original to [[H. P. Blavatsky]]. She kept the letter. It reflects on the relationship between [[A. O. Hume]] and the [[Mahatma|Mahatmas]].

== Notes from K.H. ==

KH added several notations to this letter in a green or blue-green pencil. The notes were meant for the eyes of [[Helena Petrovna Blavatsky|Madame Blavatsky]] rather than Sinnett.

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:

and Mr Sinnett less that Hume yet 

'''In the middle of page 7, KH underlined Sinnett's words his point of view and added:'''

his not ours 

'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

'''Above the signature on page 9, KH added:'''

Why talk of it? We have done our best and that is a fact among many untruths

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_KHnote_thm.jpg]
 
[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
My dear Serene Highness,

This is a private note as regards my side of the border. I write, – as there has been a pause in the [[Simla Eclectic Theosophical Society|Eclectic Society’s]] proceedings, thinking you may like to hear precisely what I think of the situation. If you may be too busy to write to me specially, you may not be too busy to read. Hume’s first burst of enthusiasm has been curiously checked, but I hope soon to see him moving on again though at a more deliberate pace than at first. His late apathetic attitude has been due to the fact that his interest in this work is quite

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1.jpeg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''my side of the border''' implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad.

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
unselfish. He looks on the whole work as yours, – in which he has undertaken to help, on a prima facie belief that it is a good and practical work, tending to supply persons who have lost faith in their spiritual nature with new grounds for trusting in their (at least potential) immortality. He wants nothing for himself having, rightly or wrongly – a sufficient trust in his own convictions regarding the future life. If the whole fabric of the Society should collapse tomorrow, he would not feel personally a loser. But he argues, if I am to do any good in teaching others to build their faith on the rock of Occult

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[2 - written at the top of the page]
Knowledge, it is first necessary that I should know more about it than can be gathered though [[Helena Petrovna Blavatsky|Madam Blavatsky]]. It is for you to decide, – not merely because the strength of the position is yours, but because he has no interests at stake in the matter,- whether you care to employ him on those conditions.

He argues:- “I do not know even that the [[Adepts|Brothers]] exist. I believe it, because the intellectual difficulty of believing the contrary in face of all that has occurred is greater than that of believing the fact to be so. But this is not a position strong enough to justify me before my conscience in taking the responsibility of a great propaganda.” I do not mean that he thinks the idea to be

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 4, KH added a notation:'''

and Mr Sinnett less that Hume yet 

----

propagated is faith in the existence of the Brothers, but that their philosophy which we have to learn and propagate must be capable of ultimate substantiation by reference to the fact that there are people who know it to be true, by reason of their superior vision. Otherwise it is merely one more system of metaphysical speculation added to the hundred and one already offered to the world.

The revival of ancient Ayran [sic] learning and philosophy and the development of intellectual self respect among the nations of India is a good work, but not one to which he feels called on to devote this life [inserted – in green pencil: '''and Mr Sinnett less than Hume yet'''] He may be glad that indirectly his avowed respect for and interest in Occult philosophy may promote that work, but chacun a son metier [French – “each to his profession”]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
that is not his specialty. [green pencil: '''Oh no!''']

What is to happen next? Hume would say “that is really no business of mine. On the constructive proofs we have already had that the Brothers are – what they are described to be – we found our Society; in a spirit of enquiry. The prima facie case is such that we cannot be wrong is doing that. Are we to become enthusiastic hard working disciples? That depends upon how far our prima facie beliefs may be enabled to develop as we advance into certitude.”

You know the old rhyme: –

::::Lord Chatham with his sword drawn
::::Was waiting for Sir Richard Strahan:
::::Sir Richard, longing to be at 'em,
::::Was waiting for the Earl of Chatham.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''old rhyme''' refers to a famous and disastrous quarrel. During the Walcheren Campaign of 1809, Admiral Sir Richard John Strachan disagreed with General John Pitt, 2nd Earl of Strachan, on military tactics, and the delay contributed to the deaths of 8,000 British troops to malaria. It is difficult to see why Sinnett found this anecdote to be appropriate in describing Hume's relationship to KH.

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
That seems to me to be the present situation as regards Hume and your dear Serene Highness.

Shall I be able to clear the block on the line? I don’t know but of course I shall try. I have felt that some of the patience you have often told me to employ in other matters would be appropriate here so I have let things slide for a few days. But I will keep up a gentle pressure onwards and in a few days more I hope we shall get our rules published.

Meanwhile if the question should ever be asked by the higher authorities “What do they want?” The answer is that “they,” – the Eclectic Society want nothing, but conceive that if they are wanted to do anything more than found themselves they must be armed in some way with certitude that

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* '''shall get our rules published''' must refer to a disagreement about the rules of the [[Simla Eclectic Theosophical Society]].

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''In the middle of page 7, KH underlined Sinnett's words "his point of view" and added:'''

his not ours 

----

[4 - written at top of page]
the philosophy of [[Occultism]] which it is their aspiration to be enabled to teach for the consolation of a multitude of people destitute of faith,- rests on the knowledge possessed by philosophers of a grander caste than those who merely speculate. Now as regards the Eclectic Society Hume and I are one. It would be cowardly on my part to disguise my feeling that his views as I have endeavoured to set them forth here are entirely reasonable from his point of view, [green underscore] [green writing inserted above underlined words: '''his not ours'''] for the “constructive proofs” were of which I have spoken are mostly second hand for him.

But as regards your humble friend A.P.S. individually you will understand that I do not take up such an unselfish attitude

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Near the bottom of page 8, KH underlined censure and added:'''

of course not To hurt his vanity would be the worse of crimes

----

as that I have described as Hume’s. I want for myself to improve my acquaintance with the Occult World and yourself as far as that may be possible. But I realize the necessity of biding your time, and of endeavouring to earn privileges. I have written this explanation in the hope that I may do good to the society: I hope it may not do harm to me. In your own estimation I am sure it will not but with the possibility that in the present crisis my writing may attract attention from minds whose workings I cannot attempt to fathom, I feel almost afraid to put pen to paper.

My main drift is that even if you find Hume’s attitude impracticable it is not open to any censure [green underline]. [green ink inserted between lines: '''of course not To hurt his vanity would be the worse of crimes'''] If that be acknowledged there may be some way out of our difficulties.

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_8_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Above the signature, KH added:'''

Why talk it it? We have done our best and that is a fact among many untruths

----

[5 - at top of page]
If you have time to send me a few lines in reply to one question I lately asked I should greatly value them en attendant mieux [French: waiting for better]. I want to understand the magnitude of my obligation to you in the matter of my [[Patience Sinnett|wife’s]] recovery. I can’t bear to underrate it in my own mind. Would she probably have died if your great chief had not protected her? [green writing: '''Why talk of it? We have done our best and that is a fact among many untruths''']

Ever your faithful
A.P.S

PS. Disliking secrecy that can [paper torn] ... decided on show ...

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_9_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 10 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

'''At the end of page 10, KH addressed remarks to [[H. P. Blavatsky]]:

Now is your turn to come out and show the world how we can write K.H.

----

[continued from P.S.]
on `approval.

Having read him this; he read me a letter he has written to Chaterjee. I have asked him to let me forward it to you for your perusal. It seems to me to show that his late inactivity is in no way due to fickleness of sentiment but to the inherent difficulties of the situation as I have described them

[green writing:] '''Now is your [Blavatsky's] turn to come out and show the world how we can write K.H.'''

'''Be careful not to hurt Hume’s feelings'''
[bottom of page torn]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH4_10_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

The [[Simla Eclectic Theosophical Society]] was formed on [[August 21]], 1881 with [[A. O. Hume]] as President. From October 87, 1882 until his departure for England in March, 1883, Mr. Sinnett served as President.

This letter seems to have been written in Allahabad or Simla, based on (1) Sinnett's comment "my side of the border" that implies that K.H. is in Tibet and Sinnett in India, at his home in Simla or Allahabad; and (2) his commment "there has been a pause in the Eclectic Society proceedings," indicating current awareness of the state of the Eclectic.

== Physical description of letter ==

Five sheets of paper were written on both sides. The bottom of the final sheet is torn, so pages 9 and 10 are truncated. Sinnett wrote in blue ink, and notations added by K.H. are in blue-green pencil. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

This letter is significant in that it is a rare example of Sinnett's side of his correspondence with the Mahatmas. Sinnett tries to defend or explain [[A. O. Hume]].

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letters that HPB kept

2023-08-27T15:17:57Z

Anton Diachenko:

'''Mahatma Letters''' is a term applied by [[Theosophist|Theosophists]] to correspondence written or annotated by the [[Masters of the Wisdom]]. Most letters have been published in the books [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], [[Letters from the Masters of the Wisdom (book)|''Letters from the Masters of the Wisdom'']], and [[Mrs. Holloway and the Mahatmas (book)|''Mrs. Holloway and the Mahatmas'']]. Other letters are still being located in private collections, and some have been presented in '''[[Unpublished Mahatma Letters]]'''.

'''The following ten unpublished letters form a special category because the [[Masters of the Wisdom|Masters]] directed [[Helena Petrovna Blavatsky]] to preserve them.''' Each provides significant details about the history of the early [[Theosophical Society]] and its members. They are listed according to the date written.

Many thanks go to the private repository that recently transferred the letters to the Adyar Archives; to Daniel Caldwell and Doss McDavid, who got permission to have the documents scanned; and to Michele Sender, who transcribed the texts.

::{| class="wikitable" style="text-align:center; background:Seashell; width:95 %;"
|-
! Letter Number
! Author
! Date Sent
! Sent From
! Addressee
! Subject
|-
| '''[[Mahatma Letter of Sinnett to/from M - 1881-10-17]]'''
| '''[[A. P. Sinnett]],''' '''[[Morya]]'''
| 1881 October 17
| Simla
| '''[[Morya]]'''
| Reaction to [[Mahatma Letter No. 29]] about [[A. O. Hume|Hume]]
|-
| '''[[Mahatma Letter of Sinnett to/from M - 1881-11-??]]'''
| '''[[A. P. Sinnett]],''' '''[[Morya]]'''
| 1881 November
| Allahabad
| '''[[Morya]]'''
| Mentions KH retreat began 1 month ago
|-
| '''[[Mahatma Letter of Sinnett to/from KH - undated]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| [1881 summer]
| before removal to Simla
| '''[[Koot Hoomi]]'''
| Relationship of Sinnett with K.H.
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1882 or 1883]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| 1882 or 1883
| Allahabad or Simla
| '''[[Koot Hoomi]]'''
| Explaining views of [[A. O. Hume]]
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1883-06-09]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| 1883 June 9
| London
| '''[[Koot Hoomi]]'''
| [[London Lodge]], [[Mary Gebhard]], [[Anna Bonus Kingsford]]
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1883-09-18]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| 1883 September 18
| Wiesbaden
| '''[[Koot Hoomi]]'''
| End of [[Phoenix Venture]]
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1883-10-09]]'''
| '''[[A. P. Sinnett]],''' '''[[Koot Hoomi]]'''
| 1883 October 9
| London
| '''[[Koot Hoomi]]'''
| End of [[Phoenix Venture]]
|-
| '''[[Mahatma Letter of Ward to/from KH - 1883-12-14]]'''
| '''[[Samuel Ward]],''' '''[[Koot Hoomi]]'''
| 1883 December 14
| London
| '''[[Koot Hoomi]]'''
| [[London Lodge]] leadership
|-
| '''[[Mahatma Letter of Finch to Sinnett - 1883-12-21]]'''
| '''[[G. B. Finch]],''' '''[[A. P. Sinnett]]''' '''[[Koot Hoomi]]'''
| 1883 December 21
| London
| '''[[Koot Hoomi]]'''
| [[London Lodge]] leadership
|-
| '''[[Mahatma Letter of Sinnett to/from KH - 1884-10]]'''
| '''[[A. P. Sinnett]]''' '''[[Koot Hoomi]]'''
| 1884 October
|
| '''[[Koot Hoomi]]'''
| [[Kiddle incident]], [[Coulomb affair]]
|-
|}

== Notes ==
<references/>

[[Category:Supplementary articles|Letters from the Masters]]
[[Category:Research tools|Letters from the Masters]]
[[Category:TS Adyar|Letters from the Masters]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - undated

2023-08-27T12:08:36Z

Anton Diachenko: /* Page 6 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1881 or 1882
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = probably Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added a note and gave the original to [[H. P. Blavatsky]] to preserve. Sinnett seems emotional as he writes of his relationship with KH.

== Note to H. P. Blavatsky from K.H. ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Note written in blue-green pencil on page 8:''' 

Keep this two letters 
you may need them 
KH

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[torn on top ... some writing missing]

I must write to you, at once, my loved and honoured friend, so that you may not be left in doubt as to my appreciation of all your last letter contains. I am startled and aghast however, at the notion that my claims on you which have grown into larger proportions than you may have foreseen when you first took notice of me, may put a heavier drag on you than the end to be achieved, -- the partial enlightenment of so earthy a person as myself -- may be worthy of. But you must be the judge of this. It would be a sort of affectation in me to say “throw me over” because to be thrown over now would be very painful, -- and yet I would say “throw me over” if persevering means any larger peril than would be symbolized by merely loitering on the way. I am certainly very appreciative of your friendship, but whether I am equal to fully profiting

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[paper torn on top – words missing]

by it [missing words] confident.

This is going to be a brutally egotistical letter I see and yet I never felt less egotistical than at this moment. I want to set forth the situation as it presents itself to me. It divides into two aspects first of all: – the possibility of my usefulness as an agent in the communications perhaps to be made to the world now by you and your colleagues, and my private expectations accruing to me from no merit of my own but arising out of your spontaneous goodness. Now I do think, sinking all affectation of modesty - that I could be useful if communications are to be made. To be useful I must naturally be enlightened a good deal and probably told things not generally told to outsiders. I should appreciate the honour of being so made use of, – delight in it, – but for such work, as I at present understand it I should not necessarily have to accomplish special self development. But if the persons who have to decide the question, do not think that my usefulness would be fairly proportioned to the risks run, whatever they may be, in my partial enlightenment

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
3 [at top of page]

there is necessarily an end of that line of development. As regards my private hopes or expectations there would still remain the bright possibilities resting on your personal regard. But, - subject to the possibility that the neophyte in this case is not worth the master’s sacrifice, [deleted dash] in which case... I can’t bring myself to write the idea out.... there are two ways in which these may develop,- either in purely intellectual education, or in some partial swimming in occult waters, so to speak, with your help. I am not forgetful of the theory that in occultism once started you must go to the end, but if there can be any question of privileges that might be accorded to me, there is some condition of things possible which is a medium course between stopping entirety outside occultism and going entirely inside. Now if you are successful in some future plaidoyer on my behalf would the amount of contact with me that this might involve be injurious to you, and if so would the injuriousness be in any way lessened by physical purification on

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

my part, because there would then be a distinct object in view, saving you injury, in pursuit of which I could go in for an amount of self discipline otherwise repulsive to my present instincts.

I am not expressing myself well tonight. I feel a great deal that words would either coldly fail to convey or caricature. As an Englishman I shrink from highly coloured language especially used in addressing the person concerning whom one’s emotions may be highly coloured. But I often wish very much you could (or would for very likely you could) take cognisance of my reflections about you and the whole of this situation and the gush of emotion in which these sometimes culminate. It is horrible the notion of my dragging you down in any way, by holding onto promises given me by you in an impulse of kindly sympathy with my aspirations. I have had this on my mind a great deal since last night. [punctuation may be a period with a squiggle]

And yet I want also to point out – tho’ it sounds like a selfish urging of my claims which it is not for all this is subject to the idea imperfectly expressed overleaf,– that the

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reference to a distinction I drew at Simla between being a member of the TS and a Theosophist; seems if I may say so with due submission to whoever made it, not quite just. For at that time I could not but be cautious still, whereas later, (after my correspondence with you had begun) when the Census was taken at Allahabad in February if I remember the date correctly, I wrote myself down Theosophist on the paper which invited me officially to declare my “religion”, I also arranged to have my name published on the list of the Council and have never since shrunk from drawing the distinction above mentioned the other way. I have freely called myself a Theosophist, tho’ I have been careful to point out to others whom I wished to interest in the subject, that by joining the Society they would not necessarily become more than members thereof. This is a most important distinction to keep in view (in my opinion[)]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''Census taken at Allahabad in February''' was in 1881.<ref>See [https://censusindia.gov.in/Ad_Campaign/drop_in_articles/05-History_of_Census_in_India.pdf History of Census in India]. The previous census was in 1872 and the next in 1891.</ref><ref>As of April 2022, this 1881 Census is not yet available through any genealogical sites.</ref>

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
if we are to do anything in the way of bringing in Anglo Indians, one can rarely induce people to jump right into unknown waters all at once – And there is a good deal to live down in connexion with the Society as I know you are willing to acknowledge. However of that more anon; and from Simla I want to ask you more about the great epicyclical scheme over which I have been brooding a great deal, and the prospects of which as far as I yet understand them have seemed rather gloomy. If the “curse of unconscious transmigration” can only be escaped by so few it makes one ill to think of the plight of the many – even supposing there were an outside chance of pulling through oneself. But this is so crudily expressed that it will perhaps make you think I understand the scheme even less than I DO. I will write again about that very soon, relying always on your kind acceptance of more and more letters – and meanwhile I will finish this one entirely without any questions!! Did you expect ever to have

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
such an epistle from the incarnate note of interrogation ?.

I described myself as your “trouble-some protégé” the other day, but I did not realise how troublesome I might be.

Ever your grateful
:::::::?

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''KH added a notation in blue-green pencil:'''

Keep this [sic] two letters 
you may need them 
KH

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

Four sheets of paper were written on both sides. Sinnett wrote using dark blue ink, and the notation by K.H. are in his usual blue pencil. The top of the first sheet of paper is torn off, so the very top of page 1 and page 2 are missing. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that it is a rare example of Sinnett's side of his correspondence with the Mahatmas.

Sinnett is emotional and troubled while writing this letter. On several pages, and especially the top of page 4, he crosses out words and inserts words above the text, in a way that is rarely seen in his other letters. He even says "I am not expressing myself well tonight," and since, as a writer and editor, written words were his special expertise, it is clear that he is distressed.

There are a few clues about the date of this letter:
* It must have been written some months after the mentioned Census in February, 1881.
* On page 6 Sinnett mentions his intention to write from Simla, implying that he intends to go there. It was the custom of the Sinnetts to live in Simla during the hot summer months, but otherwise stay at Allahabad where ''The Pioneer'' offices were located, placing this letter in the late spring of 1881 or 1882.
* The phrase "curse of unconscious transmigration" was mentioned on page 10 of [[Mahatma Letter No. 20]], which Sinnett received on August 5, 1881, so the current letter probably follows that date.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - undated

2023-08-27T10:23:41Z

Anton Diachenko: /* Page 5 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1881 or 1882
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = probably Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added a note and gave the original to [[H. P. Blavatsky]] to preserve. Sinnett seems emotional as he writes of his relationship with KH.

== Note to H. P. Blavatsky from K.H. ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Note written in blue-green pencil on page 8:''' 

Keep this two letters 
you may need them 
KH

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[torn on top ... some writing missing]

I must write to you, at once, my loved and honoured friend, so that you may not be left in doubt as to my appreciation of all your last letter contains. I am startled and aghast however, at the notion that my claims on you which have grown into larger proportions than you may have foreseen when you first took notice of me, may put a heavier drag on you than the end to be achieved, -- the partial enlightenment of so earthy a person as myself -- may be worthy of. But you must be the judge of this. It would be a sort of affectation in me to say “throw me over” because to be thrown over now would be very painful, -- and yet I would say “throw me over” if persevering means any larger peril than would be symbolized by merely loitering on the way. I am certainly very appreciative of your friendship, but whether I am equal to fully profiting

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[paper torn on top – words missing]

by it [missing words] confident.

This is going to be a brutally egotistical letter I see and yet I never felt less egotistical than at this moment. I want to set forth the situation as it presents itself to me. It divides into two aspects first of all: – the possibility of my usefulness as an agent in the communications perhaps to be made to the world now by you and your colleagues, and my private expectations accruing to me from no merit of my own but arising out of your spontaneous goodness. Now I do think, sinking all affectation of modesty - that I could be useful if communications are to be made. To be useful I must naturally be enlightened a good deal and probably told things not generally told to outsiders. I should appreciate the honour of being so made use of, – delight in it, – but for such work, as I at present understand it I should not necessarily have to accomplish special self development. But if the persons who have to decide the question, do not think that my usefulness would be fairly proportioned to the risks run, whatever they may be, in my partial enlightenment

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
3 [at top of page]

there is necessarily an end of that line of development. As regards my private hopes or expectations there would still remain the bright possibilities resting on your personal regard. But, - subject to the possibility that the neophyte in this case is not worth the master’s sacrifice, [deleted dash] in which case... I can’t bring myself to write the idea out.... there are two ways in which these may develop,- either in purely intellectual education, or in some partial swimming in occult waters, so to speak, with your help. I am not forgetful of the theory that in occultism once started you must go to the end, but if there can be any question of privileges that might be accorded to me, there is some condition of things possible which is a medium course between stopping entirety outside occultism and going entirely inside. Now if you are successful in some future plaidoyer on my behalf would the amount of contact with me that this might involve be injurious to you, and if so would the injuriousness be in any way lessened by physical purification on

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

my part, because there would then be a distinct object in view, saving you injury, in pursuit of which I could go in for an amount of self discipline otherwise repulsive to my present instincts.

I am not expressing myself well tonight. I feel a great deal that words would either coldly fail to convey or caricature. As an Englishman I shrink from highly coloured language especially used in addressing the person concerning whom one’s emotions may be highly coloured. But I often wish very much you could (or would for very likely you could) take cognisance of my reflections about you and the whole of this situation and the gush of emotion in which these sometimes culminate. It is horrible the notion of my dragging you down in any way, by holding onto promises given me by you in an impulse of kindly sympathy with my aspirations. I have had this on my mind a great deal since last night. [punctuation may be a period with a squiggle]

And yet I want also to point out – tho’ it sounds like a selfish urging of my claims which it is not for all this is subject to the idea imperfectly expressed overleaf,– that the

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reference to a distinction I drew at Simla between being a member of the TS and a Theosophist; seems if I may say so with due submission to whoever made it, not quite just. For at that time I could not but be cautious still, whereas later, (after my correspondence with you had begun) when the Census was taken at Allahabad in February if I remember the date correctly, I wrote myself down Theosophist on the paper which invited me officially to declare my “religion”, I also arranged to have my name published on the list of the Council and have never since shrunk from drawing the distinction above mentioned the other way. I have freely called myself a Theosophist, tho’ I have been careful to point out to others whom I wished to interest in the subject, that by joining the Society they would not necessarily become more than members thereof. This is a most important distinction to keep in view (in my opinion[)]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''Census taken at Allahabad in February''' was in 1881.<ref>See [https://censusindia.gov.in/Ad_Campaign/drop_in_articles/05-History_of_Census_in_India.pdf History of Census in India]. The previous census was in 1872 and the next in 1891.</ref><ref>As of April 2022, this 1881 Census is not yet available through any genealogical sites.</ref>

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
if we are to do anything in the way of bringing in Anglo Indians, one can rarely induce people to jump right into unknown waters all at once – And there is a good deal to live down in connexion with the Society as I know you are willing to acknowledge. However of that more anon; and from Simla I want to ask you more about the great epicyclical scheme over which I have been brooding a great deal, and the prospects of which is far as I yet understand them have seemed rather gloomy. If the “curse of unconscious transmigration” can only be escaped by so few it makes one ill to think of the plight of the many – even supposing there were an outside chance of pulling through oneself. But this is so crudily expressed that it will perhaps make you think I understand the scheme even less than I DO. I will write again about that very soon, relying always on your kind acceptance of more and more letters – and meanwhile I will finish this one entirely without any questions!! Did you expect ever to have

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
such an epistle from the incarnate note of interrogation ?.

I described myself as your “trouble-some protégé” the other day, but I did not realise how troublesome I might be.

Ever your grateful
:::::::?

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''KH added a notation in blue-green pencil:'''

Keep this [sic] two letters 
you may need them 
KH

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

Four sheets of paper were written on both sides. Sinnett wrote using dark blue ink, and the notation by K.H. are in his usual blue pencil. The top of the first sheet of paper is torn off, so the very top of page 1 and page 2 are missing. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that it is a rare example of Sinnett's side of his correspondence with the Mahatmas.

Sinnett is emotional and troubled while writing this letter. On several pages, and especially the top of page 4, he crosses out words and inserts words above the text, in a way that is rarely seen in his other letters. He even says "I am not expressing myself well tonight," and since, as a writer and editor, written words were his special expertise, it is clear that he is distressed.

There are a few clues about the date of this letter:
* It must have been written some months after the mentioned Census in February, 1881.
* On page 6 Sinnett mentions his intention to write from Simla, implying that he intends to go there. It was the custom of the Sinnetts to live in Simla during the hot summer months, but otherwise stay at Allahabad where ''The Pioneer'' offices were located, placing this letter in the late spring of 1881 or 1882.
* The phrase "curse of unconscious transmigration" was mentioned on page 10 of [[Mahatma Letter No. 20]], which Sinnett received on August 5, 1881, so the current letter probably follows that date.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - undated

2023-08-27T10:21:29Z

Anton Diachenko: /* Page 5 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1881 or 1882
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = probably Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added a note and gave the original to [[H. P. Blavatsky]] to preserve. Sinnett seems emotional as he writes of his relationship with KH.

== Note to H. P. Blavatsky from K.H. ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Note written in blue-green pencil on page 8:''' 

Keep this two letters 
you may need them 
KH

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[torn on top ... some writing missing]

I must write to you, at once, my loved and honoured friend, so that you may not be left in doubt as to my appreciation of all your last letter contains. I am startled and aghast however, at the notion that my claims on you which have grown into larger proportions than you may have foreseen when you first took notice of me, may put a heavier drag on you than the end to be achieved, -- the partial enlightenment of so earthy a person as myself -- may be worthy of. But you must be the judge of this. It would be a sort of affectation in me to say “throw me over” because to be thrown over now would be very painful, -- and yet I would say “throw me over” if persevering means any larger peril than would be symbolized by merely loitering on the way. I am certainly very appreciative of your friendship, but whether I am equal to fully profiting

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[paper torn on top – words missing]

by it [missing words] confident.

This is going to be a brutally egotistical letter I see and yet I never felt less egotistical than at this moment. I want to set forth the situation as it presents itself to me. It divides into two aspects first of all: – the possibility of my usefulness as an agent in the communications perhaps to be made to the world now by you and your colleagues, and my private expectations accruing to me from no merit of my own but arising out of your spontaneous goodness. Now I do think, sinking all affectation of modesty - that I could be useful if communications are to be made. To be useful I must naturally be enlightened a good deal and probably told things not generally told to outsiders. I should appreciate the honour of being so made use of, – delight in it, – but for such work, as I at present understand it I should not necessarily have to accomplish special self development. But if the persons who have to decide the question, do not think that my usefulness would be fairly proportioned to the risks run, whatever they may be, in my partial enlightenment

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
3 [at top of page]

there is necessarily an end of that line of development. As regards my private hopes or expectations there would still remain the bright possibilities resting on your personal regard. But, - subject to the possibility that the neophyte in this case is not worth the master’s sacrifice, [deleted dash] in which case... I can’t bring myself to write the idea out.... there are two ways in which these may develop,- either in purely intellectual education, or in some partial swimming in occult waters, so to speak, with your help. I am not forgetful of the theory that in occultism once started you must go to the end, but if there can be any question of privileges that might be accorded to me, there is some condition of things possible which is a medium course between stopping entirety outside occultism and going entirely inside. Now if you are successful in some future plaidoyer on my behalf would the amount of contact with me that this might involve be injurious to you, and if so would the injuriousness be in any way lessened by physical purification on

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

my part, because there would then be a distinct object in view, saving you injury, in pursuit of which I could go in for an amount of self discipline otherwise repulsive to my present instincts.

I am not expressing myself well tonight. I feel a great deal that words would either coldly fail to convey or caricature. As an Englishman I shrink from highly coloured language especially used in addressing the person concerning whom one’s emotions may be highly coloured. But I often wish very much you could (or would for very likely you could) take cognisance of my reflections about you and the whole of this situation and the gush of emotion in which these sometimes culminate. It is horrible the notion of my dragging you down in any way, by holding onto promises given me by you in an impulse of kindly sympathy with my aspirations. I have had this on my mind a great deal since last night. [punctuation may be a period with a squiggle]

And yet I want also to point out – tho’ it sounds like a selfish urging of my claims which it is not for all this is subject to the idea imperfectly expressed overleaf,– that the

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reference to a distinction I drew at Simla between being a member of the TS and a Theosophist; seems if I may say so with due submission to whoever made it, not quite just. For at that time I could not but be cautious still, whereas later, (after my correspondence with you had begun) when the Census was taken at Allahabad in February if I remember the date correctly, I wrote myself down Theosophist on the paper which invited me officially to declare my “religion”, I also arranged to have my name published on the list of the Council and have never since shrunk from drawing the distinction above mentioned the other way. I have freely called myself a Theosophist, tho’ I have been careful to point out to others whom I wished to interest in the subject, that by joining the Society they would not necessarily become more than members thereof. This is a most important distinction to keep in view (in my opinion[)]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''Census taken at Allahabad in February''' was in 1881.<ref>See [https://censusindia.gov.in/Ad_Campaign/drop_in_articles/05-History_of_Census_in_India.pdf History of Census in India]. The previous census was in 1872 and the next in 1891.</ref><ref>As of April 2022, this 1881 Census is not yet available through any genealogical sites.</ref>

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
if we are to do anything in the way of bringing in Anglo Indians, one can rarely induce people to jump right into unknown waters all at once – And there is a good deal to live down in connexion with the Society as I know you are willing to acknowledge. However of that more anon; and from Simla I want to ask you more about the great epicyclical scheme over which I have been brooding a great deal, and the prospects of which is far as I yet understand them have seemed rather gloomy. If the “curse of unconscious transmigration” can only be escaped by so few it makes one ill to think of the plight of the many – even supposing there were an outside chance of pulling through oneself. But this is so crudily expressed that it will perhaps make you think I understand the scheme even less than I DO. I will write again about that very soon, relying always on your kind acceptance of more and more letters – and meanwhile I will finish this one entirely without any questions!! Did you expect ever to have

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
such an epistle from the incarnate note of interrogation ?.

I described myself as your “trouble-some protégé” the other day, but I did not realise how troublesome I might be.

Ever your grateful
:::::::?

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''KH added a notation in blue-green pencil:'''

Keep this [sic] two letters 
you may need them 
KH

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

Four sheets of paper were written on both sides. Sinnett wrote using dark blue ink, and the notation by K.H. are in his usual blue pencil. The top of the first sheet of paper is torn off, so the very top of page 1 and page 2 are missing. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that it is a rare example of Sinnett's side of his correspondence with the Mahatmas.

Sinnett is emotional and troubled while writing this letter. On several pages, and especially the top of page 4, he crosses out words and inserts words above the text, in a way that is rarely seen in his other letters. He even says "I am not expressing myself well tonight," and since, as a writer and editor, written words were his special expertise, it is clear that he is distressed.

There are a few clues about the date of this letter:
* It must have been written some months after the mentioned Census in February, 1881.
* On page 6 Sinnett mentions his intention to write from Simla, implying that he intends to go there. It was the custom of the Sinnetts to live in Simla during the hot summer months, but otherwise stay at Allahabad where ''The Pioneer'' offices were located, placing this letter in the late spring of 1881 or 1882.
* The phrase "curse of unconscious transmigration" was mentioned on page 10 of [[Mahatma Letter No. 20]], which Sinnett received on August 5, 1881, so the current letter probably follows that date.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - undated

2023-08-27T10:14:49Z

Anton Diachenko: /* Page 5 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1881 or 1882
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = probably Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added a note and gave the original to [[H. P. Blavatsky]] to preserve. Sinnett seems emotional as he writes of his relationship with KH.

== Note to H. P. Blavatsky from K.H. ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Note written in blue-green pencil on page 8:''' 

Keep this two letters 
you may need them 
KH

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[torn on top ... some writing missing]

I must write to you, at once, my loved and honoured friend, so that you may not be left in doubt as to my appreciation of all your last letter contains. I am startled and aghast however, at the notion that my claims on you which have grown into larger proportions than you may have foreseen when you first took notice of me, may put a heavier drag on you than the end to be achieved, -- the partial enlightenment of so earthy a person as myself -- may be worthy of. But you must be the judge of this. It would be a sort of affectation in me to say “throw me over” because to be thrown over now would be very painful, -- and yet I would say “throw me over” if persevering means any larger peril than would be symbolized by merely loitering on the way. I am certainly very appreciative of your friendship, but whether I am equal to fully profiting

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[paper torn on top – words missing]

by it [missing words] confident.

This is going to be a brutally egotistical letter I see and yet I never felt less egotistical than at this moment. I want to set forth the situation as it presents itself to me. It divides into two aspects first of all: – the possibility of my usefulness as an agent in the communications perhaps to be made to the world now by you and your colleagues, and my private expectations accruing to me from no merit of my own but arising out of your spontaneous goodness. Now I do think, sinking all affectation of modesty - that I could be useful if communications are to be made. To be useful I must naturally be enlightened a good deal and probably told things not generally told to outsiders. I should appreciate the honour of being so made use of, – delight in it, – but for such work, as I at present understand it I should not necessarily have to accomplish special self development. But if the persons who have to decide the question, do not think that my usefulness would be fairly proportioned to the risks run, whatever they may be, in my partial enlightenment

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
3 [at top of page]

there is necessarily an end of that line of development. As regards my private hopes or expectations there would still remain the bright possibilities resting on your personal regard. But, - subject to the possibility that the neophyte in this case is not worth the master’s sacrifice, [deleted dash] in which case... I can’t bring myself to write the idea out.... there are two ways in which these may develop,- either in purely intellectual education, or in some partial swimming in occult waters, so to speak, with your help. I am not forgetful of the theory that in occultism once started you must go to the end, but if there can be any question of privileges that might be accorded to me, there is some condition of things possible which is a medium course between stopping entirety outside occultism and going entirely inside. Now if you are successful in some future plaidoyer on my behalf would the amount of contact with me that this might involve be injurious to you, and if so would the injuriousness be in any way lessened by physical purification on

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

my part, because there would then be a distinct object in view, saving you injury, in pursuit of which I could go in for an amount of self discipline otherwise repulsive to my present instincts.

I am not expressing myself well tonight. I feel a great deal that words would either coldly fail to convey or caricature. As an Englishman I shrink from highly coloured language especially used in addressing the person concerning whom one’s emotions may be highly coloured. But I often wish very much you could (or would for very likely you could) take cognisance of my reflections about you and the whole of this situation and the gush of emotion in which these sometimes culminate. It is horrible the notion of my dragging you down in any way, by holding onto promises given me by you in an impulse of kindly sympathy with my aspirations. I have had this on my mind a great deal since last night. [punctuation may be a period with a squiggle]

And yet I want also to point out – tho’ it sounds like a selfish urging of my claims which it is not for all this is subject to the idea imperfectly expressed overleaf,– that the

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reference to a distinction I drew at Simla between being a member of the TS and a Theosophist; seems if I may say so with due submission to whoever made it, not quite just. For at that time I could not but be cautious still, whereas later, (after my correspondence with you had begun) when the Census was taken at Allahabad in February if I remember the date correctly, I wrote myself down Theosophist on the paper which invited me officially to disclose my “religion”, I also arranged to have my name published on the list of the Council and have never since shrunk from drawing the distinction above mentioned the other way. I have freely called myself a Theosophist, tho’ I have been careful to point out to others whom I wished to interest in the subject, that by joining the Society they would not necessarily become more than members thereof. This is a most important distinction to keep in view (in my opinion[)]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''Census taken at Allahabad in February''' was in 1881.<ref>See [https://censusindia.gov.in/Ad_Campaign/drop_in_articles/05-History_of_Census_in_India.pdf History of Census in India]. The previous census was in 1872 and the next in 1891.</ref><ref>As of April 2022, this 1881 Census is not yet available through any genealogical sites.</ref>

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
if we are to do anything in the way of bringing in Anglo Indians, one can rarely induce people to jump right into unknown waters all at once – And there is a good deal to live down in connexion with the Society as I know you are willing to acknowledge. However of that more anon; and from Simla I want to ask you more about the great epicyclical scheme over which I have been brooding a great deal, and the prospects of which is far as I yet understand them have seemed rather gloomy. If the “curse of unconscious transmigration” can only be escaped by so few it makes one ill to think of the plight of the many – even supposing there were an outside chance of pulling through oneself. But this is so crudily expressed that it will perhaps make you think I understand the scheme even less than I DO. I will write again about that very soon, relying always on your kind acceptance of more and more letters – and meanwhile I will finish this one entirely without any questions!! Did you expect ever to have

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
such an epistle from the incarnate note of interrogation ?.

I described myself as your “trouble-some protégé” the other day, but I did not realise how troublesome I might be.

Ever your grateful
:::::::?

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''KH added a notation in blue-green pencil:'''

Keep this [sic] two letters 
you may need them 
KH

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

Four sheets of paper were written on both sides. Sinnett wrote using dark blue ink, and the notation by K.H. are in his usual blue pencil. The top of the first sheet of paper is torn off, so the very top of page 1 and page 2 are missing. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that it is a rare example of Sinnett's side of his correspondence with the Mahatmas.

Sinnett is emotional and troubled while writing this letter. On several pages, and especially the top of page 4, he crosses out words and inserts words above the text, in a way that is rarely seen in his other letters. He even says "I am not expressing myself well tonight," and since, as a writer and editor, written words were his special expertise, it is clear that he is distressed.

There are a few clues about the date of this letter:
* It must have been written some months after the mentioned Census in February, 1881.
* On page 6 Sinnett mentions his intention to write from Simla, implying that he intends to go there. It was the custom of the Sinnetts to live in Simla during the hot summer months, but otherwise stay at Allahabad where ''The Pioneer'' offices were located, placing this letter in the late spring of 1881 or 1882.
* The phrase "curse of unconscious transmigration" was mentioned on page 10 of [[Mahatma Letter No. 20]], which Sinnett received on August 5, 1881, so the current letter probably follows that date.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - undated

2023-08-27T10:00:33Z

Anton Diachenko: /* Page 4 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1881 or 1882
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = probably Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added a note and gave the original to [[H. P. Blavatsky]] to preserve. Sinnett seems emotional as he writes of his relationship with KH.

== Note to H. P. Blavatsky from K.H. ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Note written in blue-green pencil on page 8:''' 

Keep this two letters 
you may need them 
KH

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[torn on top ... some writing missing]

I must write to you, at once, my loved and honoured friend, so that you may not be left in doubt as to my appreciation of all your last letter contains. I am startled and aghast however, at the notion that my claims on you which have grown into larger proportions than you may have foreseen when you first took notice of me, may put a heavier drag on you than the end to be achieved, -- the partial enlightenment of so earthy a person as myself -- may be worthy of. But you must be the judge of this. It would be a sort of affectation in me to say “throw me over” because to be thrown over now would be very painful, -- and yet I would say “throw me over” if persevering means any larger peril than would be symbolized by merely loitering on the way. I am certainly very appreciative of your friendship, but whether I am equal to fully profiting

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[paper torn on top – words missing]

by it [missing words] confident.

This is going to be a brutally egotistical letter I see and yet I never felt less egotistical than at this moment. I want to set forth the situation as it presents itself to me. It divides into two aspects first of all: – the possibility of my usefulness as an agent in the communications perhaps to be made to the world now by you and your colleagues, and my private expectations accruing to me from no merit of my own but arising out of your spontaneous goodness. Now I do think, sinking all affectation of modesty - that I could be useful if communications are to be made. To be useful I must naturally be enlightened a good deal and probably told things not generally told to outsiders. I should appreciate the honour of being so made use of, – delight in it, – but for such work, as I at present understand it I should not necessarily have to accomplish special self development. But if the persons who have to decide the question, do not think that my usefulness would be fairly proportioned to the risks run, whatever they may be, in my partial enlightenment

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
3 [at top of page]

there is necessarily an end of that line of development. As regards my private hopes or expectations there would still remain the bright possibilities resting on your personal regard. But, - subject to the possibility that the neophyte in this case is not worth the master’s sacrifice, [deleted dash] in which case... I can’t bring myself to write the idea out.... there are two ways in which these may develop,- either in purely intellectual education, or in some partial swimming in occult waters, so to speak, with your help. I am not forgetful of the theory that in occultism once started you must go to the end, but if there can be any question of privileges that might be accorded to me, there is some condition of things possible which is a medium course between stopping entirety outside occultism and going entirely inside. Now if you are successful in some future plaidoyer on my behalf would the amount of contact with me that this might involve be injurious to you, and if so would the injuriousness be in any way lessened by physical purification on

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

my part, because there would then be a distinct object in view, saving you injury, in pursuit of which I could go in for an amount of self discipline otherwise repulsive to my present instincts.

I am not expressing myself well tonight. I feel a great deal that words would either coldly fail to convey or caricature. As an Englishman I shrink from highly coloured language especially used in addressing the person concerning whom one’s emotions may be highly coloured. But I often wish very much you could (or would for very likely you could) take cognisance of my reflections about you and the whole of this situation and the gush of emotion in which these sometimes culminate. It is horrible the notion of my dragging you down in any way, by holding onto promises given me by you in an impulse of kindly sympathy with my aspirations. I have had this on my mind a great deal since last night. [punctuation may be a period with a squiggle]

And yet I want also to point out – tho’ it sounds like a selfish urging of my claims which it is not for all this is subject to the idea imperfectly expressed overleaf,– that the

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reference to a distinction I drew at Simla between being a member of the TS and a Theosophist; since if I may say so with due submission to whoever made it, not quite just. For at that time I could not but be cautious still, whereas later, (after my correspondence with you had begun) when the Census was taken at Allahabad in February if I remember the date correctly, I wrote myself down Theosophist on the paper which invited me officially to disclose my “religion”, I also arranged to have my name published on the list of the Council and have never since shrunk from drawing the distinction above mentioned the other way. I have freely called myself a Theosophist, tho’ I have been careful to point out to others whom I wished to interest in the subject, that by joining the Society they would not necessarily become more than members thereof. This is a most important distinction to keep in view (in my opinion[)]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''Census taken at Allahabad in February''' was in 1881.<ref>See [https://censusindia.gov.in/Ad_Campaign/drop_in_articles/05-History_of_Census_in_India.pdf History of Census in India]. The previous census was in 1872 and the next in 1891.</ref><ref>As of April 2022, this 1881 Census is not yet available through any genealogical sites.</ref>

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
if we are to do anything in the way of bringing in Anglo Indians, one can rarely induce people to jump right into unknown waters all at once – And there is a good deal to live down in connexion with the Society as I know you are willing to acknowledge. However of that more anon; and from Simla I want to ask you more about the great epicyclical scheme over which I have been brooding a great deal, and the prospects of which is far as I yet understand them have seemed rather gloomy. If the “curse of unconscious transmigration” can only be escaped by so few it makes one ill to think of the plight of the many – even supposing there were an outside chance of pulling through oneself. But this is so crudily expressed that it will perhaps make you think I understand the scheme even less than I DO. I will write again about that very soon, relying always on your kind acceptance of more and more letters – and meanwhile I will finish this one entirely without any questions!! Did you expect ever to have

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
such an epistle from the incarnate note of interrogation ?.

I described myself as your “trouble-some protégé” the other day, but I did not realise how troublesome I might be.

Ever your grateful
:::::::?

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''KH added a notation in blue-green pencil:'''

Keep this [sic] two letters 
you may need them 
KH

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

Four sheets of paper were written on both sides. Sinnett wrote using dark blue ink, and the notation by K.H. are in his usual blue pencil. The top of the first sheet of paper is torn off, so the very top of page 1 and page 2 are missing. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that it is a rare example of Sinnett's side of his correspondence with the Mahatmas.

Sinnett is emotional and troubled while writing this letter. On several pages, and especially the top of page 4, he crosses out words and inserts words above the text, in a way that is rarely seen in his other letters. He even says "I am not expressing myself well tonight," and since, as a writer and editor, written words were his special expertise, it is clear that he is distressed.

There are a few clues about the date of this letter:
* It must have been written some months after the mentioned Census in February, 1881.
* On page 6 Sinnett mentions his intention to write from Simla, implying that he intends to go there. It was the custom of the Sinnetts to live in Simla during the hot summer months, but otherwise stay at Allahabad where ''The Pioneer'' offices were located, placing this letter in the late spring of 1881 or 1882.
* The phrase "curse of unconscious transmigration" was mentioned on page 10 of [[Mahatma Letter No. 20]], which Sinnett received on August 5, 1881, so the current letter probably follows that date.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - undated

2023-08-27T09:51:54Z

Anton Diachenko: /* Page 4 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1881 or 1882
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = probably Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added a note and gave the original to [[H. P. Blavatsky]] to preserve. Sinnett seems emotional as he writes of his relationship with KH.

== Note to H. P. Blavatsky from K.H. ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Note written in blue-green pencil on page 8:''' 

Keep this two letters 
you may need them 
KH

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[torn on top ... some writing missing]

I must write to you, at once, my loved and honoured friend, so that you may not be left in doubt as to my appreciation of all your last letter contains. I am startled and aghast however, at the notion that my claims on you which have grown into larger proportions than you may have foreseen when you first took notice of me, may put a heavier drag on you than the end to be achieved, -- the partial enlightenment of so earthy a person as myself -- may be worthy of. But you must be the judge of this. It would be a sort of affectation in me to say “throw me over” because to be thrown over now would be very painful, -- and yet I would say “throw me over” if persevering means any larger peril than would be symbolized by merely loitering on the way. I am certainly very appreciative of your friendship, but whether I am equal to fully profiting

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[paper torn on top – words missing]

by it [missing words] confident.

This is going to be a brutally egotistical letter I see and yet I never felt less egotistical than at this moment. I want to set forth the situation as it presents itself to me. It divides into two aspects first of all: – the possibility of my usefulness as an agent in the communications perhaps to be made to the world now by you and your colleagues, and my private expectations accruing to me from no merit of my own but arising out of your spontaneous goodness. Now I do think, sinking all affectation of modesty - that I could be useful if communications are to be made. To be useful I must naturally be enlightened a good deal and probably told things not generally told to outsiders. I should appreciate the honour of being so made use of, – delight in it, – but for such work, as I at present understand it I should not necessarily have to accomplish special self development. But if the persons who have to decide the question, do not think that my usefulness would be fairly proportioned to the risks run, whatever they may be, in my partial enlightenment

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
3 [at top of page]

there is necessarily an end of that line of development. As regards my private hopes or expectations there would still remain the bright possibilities resting on your personal regard. But, - subject to the possibility that the neophyte in this case is not worth the master’s sacrifice, [deleted dash] in which case... I can’t bring myself to write the idea out.... there are two ways in which these may develop,- either in purely intellectual education, or in some partial swimming in occult waters, so to speak, with your help. I am not forgetful of the theory that in occultism once started you must go to the end, but if there can be any question of privileges that might be accorded to me, there is some condition of things possible which is a medium course between stopping entirety outside occultism and going entirely inside. Now if you are successful in some future plaidoyer on my behalf would the amount of contact with me that this might involve be injurious to you, and if so would the injuriousness be in any way lessened by physical purification on

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

my part, because there would then be a distinct object in view, saving you injury, in pursuit of which I could go in for an amount of self discipline otherwise repulsive to my present instincts.

I am not expressing myself well tonight. I feel a great deal that words would either coldly fail to convey or caricature. As an Englishman I shrink from highly coloured language especially used in addressing the person concerning whom one’s emotions may be highly coloured. But I often wish very much you could (or would for very likely you could) take cognisance of my reflections about you and the whole of this situation and the gush of emotion in which these sometimes culminate. It is horrible the notion of my dragging you down in any way, by holding onto promises given me by you in an impulse of kindly sympathy with my aspirations. I have had this on my mind a great deal since last night. [punctuation may be a period with a squiggle]

And yet I want also to point out – tho’ it sounds like a selfish urging of my claim which it is not for all this is subject to the idea imperfectly expressed overleaf,– that the

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reference to a distinction I drew at Simla between being a member of the TS and a Theosophist; since if I may say so with due submission to whoever made it, not quite just. For at that time I could not but be cautious still, whereas later, (after my correspondence with you had begun) when the Census was taken at Allahabad in February if I remember the date correctly, I wrote myself down Theosophist on the paper which invited me officially to disclose my “religion”, I also arranged to have my name published on the list of the Council and have never since shrunk from drawing the distinction above mentioned the other way. I have freely called myself a Theosophist, tho’ I have been careful to point out to others whom I wished to interest in the subject, that by joining the Society they would not necessarily become more than members thereof. This is a most important distinction to keep in view (in my opinion[)]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''Census taken at Allahabad in February''' was in 1881.<ref>See [https://censusindia.gov.in/Ad_Campaign/drop_in_articles/05-History_of_Census_in_India.pdf History of Census in India]. The previous census was in 1872 and the next in 1891.</ref><ref>As of April 2022, this 1881 Census is not yet available through any genealogical sites.</ref>

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
if we are to do anything in the way of bringing in Anglo Indians, one can rarely induce people to jump right into unknown waters all at once – And there is a good deal to live down in connexion with the Society as I know you are willing to acknowledge. However of that more anon; and from Simla I want to ask you more about the great epicyclical scheme over which I have been brooding a great deal, and the prospects of which is far as I yet understand them have seemed rather gloomy. If the “curse of unconscious transmigration” can only be escaped by so few it makes one ill to think of the plight of the many – even supposing there were an outside chance of pulling through oneself. But this is so crudily expressed that it will perhaps make you think I understand the scheme even less than I DO. I will write again about that very soon, relying always on your kind acceptance of more and more letters – and meanwhile I will finish this one entirely without any questions!! Did you expect ever to have

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
such an epistle from the incarnate note of interrogation ?.

I described myself as your “trouble-some protégé” the other day, but I did not realise how troublesome I might be.

Ever your grateful
:::::::?

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''KH added a notation in blue-green pencil:'''

Keep this [sic] two letters 
you may need them 
KH

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

Four sheets of paper were written on both sides. Sinnett wrote using dark blue ink, and the notation by K.H. are in his usual blue pencil. The top of the first sheet of paper is torn off, so the very top of page 1 and page 2 are missing. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that it is a rare example of Sinnett's side of his correspondence with the Mahatmas.

Sinnett is emotional and troubled while writing this letter. On several pages, and especially the top of page 4, he crosses out words and inserts words above the text, in a way that is rarely seen in his other letters. He even says "I am not expressing myself well tonight," and since, as a writer and editor, written words were his special expertise, it is clear that he is distressed.

There are a few clues about the date of this letter:
* It must have been written some months after the mentioned Census in February, 1881.
* On page 6 Sinnett mentions his intention to write from Simla, implying that he intends to go there. It was the custom of the Sinnetts to live in Simla during the hot summer months, but otherwise stay at Allahabad where ''The Pioneer'' offices were located, placing this letter in the late spring of 1881 or 1882.
* The phrase "curse of unconscious transmigration" was mentioned on page 10 of [[Mahatma Letter No. 20]], which Sinnett received on August 5, 1881, so the current letter probably follows that date.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - undated

2023-08-26T13:38:33Z

Anton Diachenko: /* Page 4 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1881 or 1882
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = probably Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added a note and gave the original to [[H. P. Blavatsky]] to preserve. Sinnett seems emotional as he writes of his relationship with KH.

== Note to H. P. Blavatsky from K.H. ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Note written in blue-green pencil on page 8:''' 

Keep this two letters 
you may need them 
KH

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[torn on top ... some writing missing]

I must write to you, at once, my loved and honoured friend, so that you may not be left in doubt as to my appreciation of all your last letter contains. I am startled and aghast however, at the notion that my claims on you which have grown into larger proportions than you may have foreseen when you first took notice of me, may put a heavier drag on you than the end to be achieved, -- the partial enlightenment of so earthy a person as myself -- may be worthy of. But you must be the judge of this. It would be a sort of affectation in me to say “throw me over” because to be thrown over now would be very painful, -- and yet I would say “throw me over” if persevering means any larger peril than would be symbolized by merely loitering on the way. I am certainly very appreciative of your friendship, but whether I am equal to fully profiting

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[paper torn on top – words missing]

by it [missing words] confident.

This is going to be a brutally egotistical letter I see and yet I never felt less egotistical than at this moment. I want to set forth the situation as it presents itself to me. It divides into two aspects first of all: – the possibility of my usefulness as an agent in the communications perhaps to be made to the world now by you and your colleagues, and my private expectations accruing to me from no merit of my own but arising out of your spontaneous goodness. Now I do think, sinking all affectation of modesty - that I could be useful if communications are to be made. To be useful I must naturally be enlightened a good deal and probably told things not generally told to outsiders. I should appreciate the honour of being so made use of, – delight in it, – but for such work, as I at present understand it I should not necessarily have to accomplish special self development. But if the persons who have to decide the question, do not think that my usefulness would be fairly proportioned to the risks run, whatever they may be, in my partial enlightenment

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
3 [at top of page]

there is necessarily an end of that line of development. As regards my private hopes or expectations there would still remain the bright possibilities resting on your personal regard. But, - subject to the possibility that the neophyte in this case is not worth the master’s sacrifice, [deleted dash] in which case... I can’t bring myself to write the idea out.... there are two ways in which these may develop,- either in purely intellectual education, or in some partial swimming in occult waters, so to speak, with your help. I am not forgetful of the theory that in occultism once started you must go to the end, but if there can be any question of privileges that might be accorded to me, there is some condition of things possible which is a medium course between stopping entirety outside occultism and going entirely inside. Now if you are successful in some future plaidoyer on my behalf would the amount of contact with me that this might involve be injurious to you, and if so would the injuriousness be in any way lessened by physical purification on

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

my part, because there would then be a distinct object in view, saving you injury, in pursuit of which I could go in for an amount of self discipline otherwise repulsive to my present instincts.

I am not expressing myself well tonight. I feel a great deal that words would either coldly fail to convey or caricature. As an Englishman I shrink from highly coloured language especially used in addressing the person concerning whom one’s emotions may be highly coloured. But I often wish very much you could (or would for very likely you could) take cognisance of my reflections about you and the whole of this situation and the gush of emotion in which these sometimes culminate. It is horrible the notion of my dragging you down in any way, by holding onto promises given me by you in an impulse of kindly sympathy with my aspirations. I have had this on my mind a great deal since last night? [punctuation may be a period with a squiggle]

And yet I want also to point out – tho’ it sounds like a selfish urging of my claim which it is not for all this is subject to the idea imperfectly expressed overleaf,– that the

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reference to a distinction I drew at Simla between being a member of the TS and a Theosophist; since if I may say so with due submission to whoever made it, not quite just. For at that time I could not but be cautious still, whereas later, (after my correspondence with you had begun) when the Census was taken at Allahabad in February if I remember the date correctly, I wrote myself down Theosophist on the paper which invited me officially to disclose my “religion”, I also arranged to have my name published on the list of the Council and have never since shrunk from drawing the distinction above mentioned the other way. I have freely called myself a Theosophist, tho’ I have been careful to point out to others whom I wished to interest in the subject, that by joining the Society they would not necessarily become more than members thereof. This is a most important distinction to keep in view (in my opinion[)]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''Census taken at Allahabad in February''' was in 1881.<ref>See [https://censusindia.gov.in/Ad_Campaign/drop_in_articles/05-History_of_Census_in_India.pdf History of Census in India]. The previous census was in 1872 and the next in 1891.</ref><ref>As of April 2022, this 1881 Census is not yet available through any genealogical sites.</ref>

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
if we are to do anything in the way of bringing in Anglo Indians, one can rarely induce people to jump right into unknown waters all at once – And there is a good deal to live down in connexion with the Society as I know you are willing to acknowledge. However of that more anon; and from Simla I want to ask you more about the great epicyclical scheme over which I have been brooding a great deal, and the prospects of which is far as I yet understand them have seemed rather gloomy. If the “curse of unconscious transmigration” can only be escaped by so few it makes one ill to think of the plight of the many – even supposing there were an outside chance of pulling through oneself. But this is so crudily expressed that it will perhaps make you think I understand the scheme even less than I DO. I will write again about that very soon, relying always on your kind acceptance of more and more letters – and meanwhile I will finish this one entirely without any questions!! Did you expect ever to have

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
such an epistle from the incarnate note of interrogation ?.

I described myself as your “trouble-some protégé” the other day, but I did not realise how troublesome I might be.

Ever your grateful
:::::::?

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''KH added a notation in blue-green pencil:'''

Keep this [sic] two letters 
you may need them 
KH

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

Four sheets of paper were written on both sides. Sinnett wrote using dark blue ink, and the notation by K.H. are in his usual blue pencil. The top of the first sheet of paper is torn off, so the very top of page 1 and page 2 are missing. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that it is a rare example of Sinnett's side of his correspondence with the Mahatmas.

Sinnett is emotional and troubled while writing this letter. On several pages, and especially the top of page 4, he crosses out words and inserts words above the text, in a way that is rarely seen in his other letters. He even says "I am not expressing myself well tonight," and since, as a writer and editor, written words were his special expertise, it is clear that he is distressed.

There are a few clues about the date of this letter:
* It must have been written some months after the mentioned Census in February, 1881.
* On page 6 Sinnett mentions his intention to write from Simla, implying that he intends to go there. It was the custom of the Sinnetts to live in Simla during the hot summer months, but otherwise stay at Allahabad where ''The Pioneer'' offices were located, placing this letter in the late spring of 1881 or 1882.
* The phrase "curse of unconscious transmigration" was mentioned on page 10 of [[Mahatma Letter No. 20]], which Sinnett received on August 5, 1881, so the current letter probably follows that date.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - undated

2023-08-24T16:45:58Z

Anton Diachenko: /* Page 3 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1881 or 1882
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = probably Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added a note and gave the original to [[H. P. Blavatsky]] to preserve. Sinnett seems emotional as he writes of his relationship with KH.

== Note to H. P. Blavatsky from K.H. ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Note written in blue-green pencil on page 8:''' 

Keep this two letters 
you may need them 
KH

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[torn on top ... some writing missing]

I must write to you, at once, my loved and honoured friend, so that you may not be left in doubt as to my appreciation of all your last letter contains. I am startled and aghast however, at the notion that my claims on you which have grown into larger proportions than you may have foreseen when you first took notice of me, may put a heavier drag on you than the end to be achieved, -- the partial enlightenment of so earthy a person as myself -- may be worthy of. But you must be the judge of this. It would be a sort of affectation in me to say “throw me over” because to be thrown over now would be very painful, -- and yet I would say “throw me over” if persevering means any larger peril than would be symbolized by merely loitering on the way. I am certainly very appreciative of your friendship, but whether I am equal to fully profiting

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[paper torn on top – words missing]

by it [missing words] confident.

This is going to be a brutally egotistical letter I see and yet I never felt less egotistical than at this moment. I want to set forth the situation as it presents itself to me. It divides into two aspects first of all: – the possibility of my usefulness as an agent in the communications perhaps to be made to the world now by you and your colleagues, and my private expectations accruing to me from no merit of my own but arising out of your spontaneous goodness. Now I do think, sinking all affectation of modesty - that I could be useful if communications are to be made. To be useful I must naturally be enlightened a good deal and probably told things not generally told to outsiders. I should appreciate the honour of being so made use of, – delight in it, – but for such work, as I at present understand it I should not necessarily have to accomplish special self development. But if the persons who have to decide the question, do not think that my usefulness would be fairly proportioned to the risks run, whatever they may be, in my partial enlightenment

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
3 [at top of page]

there is necessarily an end of that line of development. As regards my private hopes or expectations there would still remain the bright possibilities resting on your personal regard. But, - subject to the possibility that the neophyte in this case is not worth the master’s sacrifice, [deleted dash] in which case... I can’t bring myself to write the idea out.... there are two ways in which these may develop,- either in purely intellectual education, or in some partial swimming in occult waters, so to speak, with your help. I am not forgetful of the theory that in occultism once started you must go to the end, but if there can be any question of privileges that might be accorded to me, there is some condition of things possible which is a medium course between stopping entirety outside occultism and going entirely inside. Now if you are successful in some future plaidoyer on my behalf would the amount of contact with me that this might involve be injurious to you, and if so would the injuriousness be in any way lessened by physical purification on

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

my part, because there would then be a distinct object in view, saving you injury, in pursuit of which I could go in for an amount of self discipline otherwise repulsive to my present instincts.

I am not expressing myself well tonight. I feel a great deal that words would either coldly fail to convey or caricature. As an Englishman I shrink from highly coloured language especially used in addressing the person concerning whom one’s emotions may be highly coloured. But I often wish very much you could (or would for very likely you could) take cognisance of my reflections about you and the whole of this situation and the gush of emotion in which these sometimes culminate. It is horrible this notion of my dragging you down in any way by holding onto promises given me by you in an impulse of kindly sympathy with my aspirations. I have had this on my mind a great deal since last night? [punctuation may be a period with a squiggle]

And yet I want also to point out – tho’ it sounds like a selfish urging of my claim which it is not for all this is subject to the idea imperfectly expressed overleaf,– that the

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reference to a distinction I drew at Simla between being a member of the TS and a Theosophist; since if I may say so with due submission to whoever made it, not quite just. For at that time I could not but be cautious still, whereas later, (after my correspondence with you had begun) when the Census was taken at Allahabad in February if I remember the date correctly, I wrote myself down Theosophist on the paper which invited me officially to disclose my “religion”, I also arranged to have my name published on the list of the Council and have never since shrunk from drawing the distinction above mentioned the other way. I have freely called myself a Theosophist, tho’ I have been careful to point out to others whom I wished to interest in the subject, that by joining the Society they would not necessarily become more than members thereof. This is a most important distinction to keep in view (in my opinion[)]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''Census taken at Allahabad in February''' was in 1881.<ref>See [https://censusindia.gov.in/Ad_Campaign/drop_in_articles/05-History_of_Census_in_India.pdf History of Census in India]. The previous census was in 1872 and the next in 1891.</ref><ref>As of April 2022, this 1881 Census is not yet available through any genealogical sites.</ref>

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
if we are to do anything in the way of bringing in Anglo Indians, one can rarely induce people to jump right into unknown waters all at once – And there is a good deal to live down in connexion with the Society as I know you are willing to acknowledge. However of that more anon; and from Simla I want to ask you more about the great epicyclical scheme over which I have been brooding a great deal, and the prospects of which is far as I yet understand them have seemed rather gloomy. If the “curse of unconscious transmigration” can only be escaped by so few it makes one ill to think of the plight of the many – even supposing there were an outside chance of pulling through oneself. But this is so crudily expressed that it will perhaps make you think I understand the scheme even less than I DO. I will write again about that very soon, relying always on your kind acceptance of more and more letters – and meanwhile I will finish this one entirely without any questions!! Did you expect ever to have

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
such an epistle from the incarnate note of interrogation ?.

I described myself as your “trouble-some protégé” the other day, but I did not realise how troublesome I might be.

Ever your grateful
:::::::?

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''KH added a notation in blue-green pencil:'''

Keep this [sic] two letters 
you may need them 
KH

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

Four sheets of paper were written on both sides. Sinnett wrote using dark blue ink, and the notation by K.H. are in his usual blue pencil. The top of the first sheet of paper is torn off, so the very top of page 1 and page 2 are missing. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that it is a rare example of Sinnett's side of his correspondence with the Mahatmas.

Sinnett is emotional and troubled while writing this letter. On several pages, and especially the top of page 4, he crosses out words and inserts words above the text, in a way that is rarely seen in his other letters. He even says "I am not expressing myself well tonight," and since, as a writer and editor, written words were his special expertise, it is clear that he is distressed.

There are a few clues about the date of this letter:
* It must have been written some months after the mentioned Census in February, 1881.
* On page 6 Sinnett mentions his intention to write from Simla, implying that he intends to go there. It was the custom of the Sinnetts to live in Simla during the hot summer months, but otherwise stay at Allahabad where ''The Pioneer'' offices were located, placing this letter in the late spring of 1881 or 1882.
* The phrase "curse of unconscious transmigration" was mentioned on page 10 of [[Mahatma Letter No. 20]], which Sinnett received on August 5, 1881, so the current letter probably follows that date.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - undated

2023-08-24T16:36:44Z

Anton Diachenko: /* Page 3 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1881 or 1882
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = probably Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added a note and gave the original to [[H. P. Blavatsky]] to preserve. Sinnett seems emotional as he writes of his relationship with KH.

== Note to H. P. Blavatsky from K.H. ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Note written in blue-green pencil on page 8:''' 

Keep this two letters 
you may need them 
KH

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[torn on top ... some writing missing]

I must write to you, at once, my loved and honoured friend, so that you may not be left in doubt as to my appreciation of all your last letter contains. I am startled and aghast however, at the notion that my claims on you which have grown into larger proportions than you may have foreseen when you first took notice of me, may put a heavier drag on you than the end to be achieved, -- the partial enlightenment of so earthy a person as myself -- may be worthy of. But you must be the judge of this. It would be a sort of affectation in me to say “throw me over” because to be thrown over now would be very painful, -- and yet I would say “throw me over” if persevering means any larger peril than would be symbolized by merely loitering on the way. I am certainly very appreciative of your friendship, but whether I am equal to fully profiting

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[paper torn on top – words missing]

by it [missing words] confident.

This is going to be a brutally egotistical letter I see and yet I never felt less egotistical than at this moment. I want to set forth the situation as it presents itself to me. It divides into two aspects first of all: – the possibility of my usefulness as an agent in the communications perhaps to be made to the world now by you and your colleagues, and my private expectations accruing to me from no merit of my own but arising out of your spontaneous goodness. Now I do think, sinking all affectation of modesty - that I could be useful if communications are to be made. To be useful I must naturally be enlightened a good deal and probably told things not generally told to outsiders. I should appreciate the honour of being so made use of, – delight in it, – but for such work, as I at present understand it I should not necessarily have to accomplish special self development. But if the persons who have to decide the question, do not think that my usefulness would be fairly proportioned to the risks run, whatever they may be, in my partial enlightenment

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
3 [at top of page]

there is necessarily an end of that line of development. As regards my private hopes or expectations there would still remain the bright possibilities resting on your personal regard. But, - subject to the possibility that the neophyte in this case is not worth the master’s sacrifice, [deleted dash] in which case... I can’t bring myself to write the idea out.... there are two ways in which these may develop,- either in purely intellectual education, or in some partial swimming in occult waters, so to speak, with your help. I am not forgetful of the theory that in occultism once started you must go to the end, but if there can be any question of privileges that might be awarded to me, there is some condition of things possible which is a medium course between stopping entirety outside occultism and going entirely inside. Now if you are successful in some future plaidoyer on my behalf would the amount of contact with me that this might involve be injurious to you, and if so would the injuriousness be in any way lessened by physical purification on

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

my part, because there would then be a distinct object in view, saving you injury, in pursuit of which I could go in for an amount of self discipline otherwise repulsive to my present instincts.

I am not expressing myself well tonight. I feel a great deal that words would either coldly fail to convey or caricature. As an Englishman I shrink from highly coloured language especially used in addressing the person concerning whom one’s emotions may be highly coloured. But I often wish very much you could (or would for very likely you could) take cognisance of my reflections about you and the whole of this situation and the gush of emotion in which these sometimes culminate. It is horrible this notion of my dragging you down in any way by holding onto promises given me by you in an impulse of kindly sympathy with my aspirations. I have had this on my mind a great deal since last night? [punctuation may be a period with a squiggle]

And yet I want also to point out – tho’ it sounds like a selfish urging of my claim which it is not for all this is subject to the idea imperfectly expressed overleaf,– that the

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reference to a distinction I drew at Simla between being a member of the TS and a Theosophist; since if I may say so with due submission to whoever made it, not quite just. For at that time I could not but be cautious still, whereas later, (after my correspondence with you had begun) when the Census was taken at Allahabad in February if I remember the date correctly, I wrote myself down Theosophist on the paper which invited me officially to disclose my “religion”, I also arranged to have my name published on the list of the Council and have never since shrunk from drawing the distinction above mentioned the other way. I have freely called myself a Theosophist, tho’ I have been careful to point out to others whom I wished to interest in the subject, that by joining the Society they would not necessarily become more than members thereof. This is a most important distinction to keep in view (in my opinion[)]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''Census taken at Allahabad in February''' was in 1881.<ref>See [https://censusindia.gov.in/Ad_Campaign/drop_in_articles/05-History_of_Census_in_India.pdf History of Census in India]. The previous census was in 1872 and the next in 1891.</ref><ref>As of April 2022, this 1881 Census is not yet available through any genealogical sites.</ref>

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
if we are to do anything in the way of bringing in Anglo Indians, one can rarely induce people to jump right into unknown waters all at once – And there is a good deal to live down in connexion with the Society as I know you are willing to acknowledge. However of that more anon; and from Simla I want to ask you more about the great epicyclical scheme over which I have been brooding a great deal, and the prospects of which is far as I yet understand them have seemed rather gloomy. If the “curse of unconscious transmigration” can only be escaped by so few it makes one ill to think of the plight of the many – even supposing there were an outside chance of pulling through oneself. But this is so crudily expressed that it will perhaps make you think I understand the scheme even less than I DO. I will write again about that very soon, relying always on your kind acceptance of more and more letters – and meanwhile I will finish this one entirely without any questions!! Did you expect ever to have

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
such an epistle from the incarnate note of interrogation ?.

I described myself as your “trouble-some protégé” the other day, but I did not realise how troublesome I might be.

Ever your grateful
:::::::?

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''KH added a notation in blue-green pencil:'''

Keep this [sic] two letters 
you may need them 
KH

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

Four sheets of paper were written on both sides. Sinnett wrote using dark blue ink, and the notation by K.H. are in his usual blue pencil. The top of the first sheet of paper is torn off, so the very top of page 1 and page 2 are missing. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that it is a rare example of Sinnett's side of his correspondence with the Mahatmas.

Sinnett is emotional and troubled while writing this letter. On several pages, and especially the top of page 4, he crosses out words and inserts words above the text, in a way that is rarely seen in his other letters. He even says "I am not expressing myself well tonight," and since, as a writer and editor, written words were his special expertise, it is clear that he is distressed.

There are a few clues about the date of this letter:
* It must have been written some months after the mentioned Census in February, 1881.
* On page 6 Sinnett mentions his intention to write from Simla, implying that he intends to go there. It was the custom of the Sinnetts to live in Simla during the hot summer months, but otherwise stay at Allahabad where ''The Pioneer'' offices were located, placing this letter in the late spring of 1881 or 1882.
* The phrase "curse of unconscious transmigration" was mentioned on page 10 of [[Mahatma Letter No. 20]], which Sinnett received on August 5, 1881, so the current letter probably follows that date.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - undated

2023-08-24T14:29:53Z

Anton Diachenko: /* Page 3 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1881 or 1882
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = probably Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added a note and gave the original to [[H. P. Blavatsky]] to preserve. Sinnett seems emotional as he writes of his relationship with KH.

== Note to H. P. Blavatsky from K.H. ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Note written in blue-green pencil on page 8:''' 

Keep this two letters 
you may need them 
KH

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[torn on top ... some writing missing]

I must write to you, at once, my loved and honoured friend, so that you may not be left in doubt as to my appreciation of all your last letter contains. I am startled and aghast however, at the notion that my claims on you which have grown into larger proportions than you may have foreseen when you first took notice of me, may put a heavier drag on you than the end to be achieved, -- the partial enlightenment of so earthy a person as myself -- may be worthy of. But you must be the judge of this. It would be a sort of affectation in me to say “throw me over” because to be thrown over now would be very painful, -- and yet I would say “throw me over” if persevering means any larger peril than would be symbolized by merely loitering on the way. I am certainly very appreciative of your friendship, but whether I am equal to fully profiting

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[paper torn on top – words missing]

by it [missing words] confident.

This is going to be a brutally egotistical letter I see and yet I never felt less egotistical than at this moment. I want to set forth the situation as it presents itself to me. It divides into two aspects first of all: – the possibility of my usefulness as an agent in the communications perhaps to be made to the world now by you and your colleagues, and my private expectations accruing to me from no merit of my own but arising out of your spontaneous goodness. Now I do think, sinking all affectation of modesty - that I could be useful if communications are to be made. To be useful I must naturally be enlightened a good deal and probably told things not generally told to outsiders. I should appreciate the honour of being so made use of, – delight in it, – but for such work, as I at present understand it I should not necessarily have to accomplish special self development. But if the persons who have to decide the question, do not think that my usefulness would be fairly proportioned to the risks run, whatever they may be, in my partial enlightenment

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
3 [at top of page]

there is necessarily an end of that line of development. As regards my private hopes or expectations there would still remain the bright possibilities resting on your personal regard. But subject to the possibility that the neophyte in this case is not worth the master’s sacrifice, [symbol – 3 vertical lines with a horizontal line through them all] in which case... I can’t bring myself to write the idea out.... there are two ways in which these may develop,- either in purely intellectual education, or in some partial swimming in occult waters, so to speak, with your help. I am not forgetful of the theory that in occultism once started you must go to the end, but if there can be any question of privileges that might be awarded to me, there is some condition of things possible which is a medium course between stopping entirety outside occultism and going entirely inside. Now if you are successful in some future plaidoyer on my behalf would the amount of contact with me that this might involve be injurious to you, and if so would the injuriousness be in any way lessened by physical purification on

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

my part, because there would then be a distinct object in view, saving you injury, in pursuit of which I could go in for an amount of self discipline otherwise repulsive to my present instincts.

I am not expressing myself well tonight. I feel a great deal that words would either coldly fail to convey or caricature. As an Englishman I shrink from highly coloured language especially used in addressing the person concerning whom one’s emotions may be highly coloured. But I often wish very much you could (or would for very likely you could) take cognisance of my reflections about you and the whole of this situation and the gush of emotion in which these sometimes culminate. It is horrible this notion of my dragging you down in any way by holding onto promises given me by you in an impulse of kindly sympathy with my aspirations. I have had this on my mind a great deal since last night? [punctuation may be a period with a squiggle]

And yet I want also to point out – tho’ it sounds like a selfish urging of my claim which it is not for all this is subject to the idea imperfectly expressed overleaf,– that the

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reference to a distinction I drew at Simla between being a member of the TS and a Theosophist; since if I may say so with due submission to whoever made it, not quite just. For at that time I could not but be cautious still, whereas later, (after my correspondence with you had begun) when the Census was taken at Allahabad in February if I remember the date correctly, I wrote myself down Theosophist on the paper which invited me officially to disclose my “religion”, I also arranged to have my name published on the list of the Council and have never since shrunk from drawing the distinction above mentioned the other way. I have freely called myself a Theosophist, tho’ I have been careful to point out to others whom I wished to interest in the subject, that by joining the Society they would not necessarily become more than members thereof. This is a most important distinction to keep in view (in my opinion[)]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''Census taken at Allahabad in February''' was in 1881.<ref>See [https://censusindia.gov.in/Ad_Campaign/drop_in_articles/05-History_of_Census_in_India.pdf History of Census in India]. The previous census was in 1872 and the next in 1891.</ref><ref>As of April 2022, this 1881 Census is not yet available through any genealogical sites.</ref>

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
if we are to do anything in the way of bringing in Anglo Indians, one can rarely induce people to jump right into unknown waters all at once – And there is a good deal to live down in connexion with the Society as I know you are willing to acknowledge. However of that more anon; and from Simla I want to ask you more about the great epicyclical scheme over which I have been brooding a great deal, and the prospects of which is far as I yet understand them have seemed rather gloomy. If the “curse of unconscious transmigration” can only be escaped by so few it makes one ill to think of the plight of the many – even supposing there were an outside chance of pulling through oneself. But this is so crudily expressed that it will perhaps make you think I understand the scheme even less than I DO. I will write again about that very soon, relying always on your kind acceptance of more and more letters – and meanwhile I will finish this one entirely without any questions!! Did you expect ever to have

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
such an epistle from the incarnate note of interrogation ?.

I described myself as your “trouble-some protégé” the other day, but I did not realise how troublesome I might be.

Ever your grateful
:::::::?

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''KH added a notation in blue-green pencil:'''

Keep this [sic] two letters 
you may need them 
KH

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

Four sheets of paper were written on both sides. Sinnett wrote using dark blue ink, and the notation by K.H. are in his usual blue pencil. The top of the first sheet of paper is torn off, so the very top of page 1 and page 2 are missing. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that it is a rare example of Sinnett's side of his correspondence with the Mahatmas.

Sinnett is emotional and troubled while writing this letter. On several pages, and especially the top of page 4, he crosses out words and inserts words above the text, in a way that is rarely seen in his other letters. He even says "I am not expressing myself well tonight," and since, as a writer and editor, written words were his special expertise, it is clear that he is distressed.

There are a few clues about the date of this letter:
* It must have been written some months after the mentioned Census in February, 1881.
* On page 6 Sinnett mentions his intention to write from Simla, implying that he intends to go there. It was the custom of the Sinnetts to live in Simla during the hot summer months, but otherwise stay at Allahabad where ''The Pioneer'' offices were located, placing this letter in the late spring of 1881 or 1882.
* The phrase "curse of unconscious transmigration" was mentioned on page 10 of [[Mahatma Letter No. 20]], which Sinnett received on August 5, 1881, so the current letter probably follows that date.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - undated

2023-08-20T21:09:14Z

Anton Diachenko: /* Page 2 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1881 or 1882
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = probably Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added a note and gave the original to [[H. P. Blavatsky]] to preserve. Sinnett seems emotional as he writes of his relationship with KH.

== Note to H. P. Blavatsky from K.H. ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Note written in blue-green pencil on page 8:''' 

Keep this two letters 
you may need them 
KH

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[torn on top ... some writing missing]

I must write to you, at once, my loved and honoured friend, so that you may not be left in doubt as to my appreciation of all your last letter contains. I am startled and aghast however, at the notion that my claims on you which have grown into larger proportions than you may have foreseen when you first took notice of me, may put a heavier drag on you than the end to be achieved, -- the partial enlightenment of so earthy a person as myself -- may be worthy of. But you must be the judge of this. It would be a sort of affectation in me to say “throw me over” because to be thrown over now would be very painful, -- and yet I would say “throw me over” if persevering means any larger peril than would be symbolized by merely loitering on the way. I am certainly very appreciative of your friendship, but whether I am equal to fully profiting

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[paper torn on top – words missing]

by it [missing words] confident.

This is going to be a brutally egotistical letter I see and yet I never felt less egotistical than at this moment. I want to set forth the situation as it presents itself to me. It divides into two aspects first of all: – the possibility of my usefulness as an agent in the communications perhaps to be made to the world now by you and your colleagues, and my private expectations accruing to me from no merit of my own but arising out of your spontaneous goodness. Now I do think, sinking all affectation of modesty - that I could be useful if communications are to be made. To be useful I must naturally be enlightened a good deal and probably told things not generally told to outsiders. I should appreciate the honour of being so made use of, – delight in it, – but for such work, as I at present understand it I should not necessarily have to accomplish special self development. But if the persons who have to decide the question, do not think that my usefulness would be fairly proportioned to the risks run, whatever they may be, in my partial enlightenment

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
3 [at top of page]

there is necessarily end of that line of development. As regards my private hopes or expectations there would still remain the bright possibilities resting on your personal regard. But subject to the possibility that the neophyte in this case is not worth the master’s sacrifice, [symbol – 3 vertical lines with a horizontal line through them all] in which case... I can’t bring myself to write the idea out.... there are two ways in which these may develop,- either in purely intellectual education, or in some partial swimming in occult waters, so to speak, with your help. I am not forgetful of the theory that in occultism once started you must go to the end, but if there can be any question of privileges that might be awarded to me, there is some condition of things possible which is a medium course between stopping entirety outside occultism and going entirely inside. Now if you are successful in some future plaidoyer on my behalf would the amount of contact with me that this might involve be injurious to you, and if so would the injuriousness be in any way lessened by physical purification on

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

my part, because there would then be a distinct object in view, saving you injury, in pursuit of which I could go in for an amount of self discipline otherwise repulsive to my present instincts.

I am not expressing myself well tonight. I feel a great deal that words would either coldly fail to convey or caricature. As an Englishman I shrink from highly coloured language especially used in addressing the person concerning whom one’s emotions may be highly coloured. But I often wish very much you could (or would for very likely you could) take cognisance of my reflections about you and the whole of this situation and the gush of emotion in which these sometimes culminate. It is horrible this notion of my dragging you down in any way by holding onto promises given me by you in an impulse of kindly sympathy with my aspirations. I have had this on my mind a great deal since last night? [punctuation may be a period with a squiggle]

And yet I want also to point out – tho’ it sounds like a selfish urging of my claim which it is not for all this is subject to the idea imperfectly expressed overleaf,– that the

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reference to a distinction I drew at Simla between being a member of the TS and a Theosophist; since if I may say so with due submission to whoever made it, not quite just. For at that time I could not but be cautious still, whereas later, (after my correspondence with you had begun) when the Census was taken at Allahabad in February if I remember the date correctly, I wrote myself down Theosophist on the paper which invited me officially to disclose my “religion”, I also arranged to have my name published on the list of the Council and have never since shrunk from drawing the distinction above mentioned the other way. I have freely called myself a Theosophist, tho’ I have been careful to point out to others whom I wished to interest in the subject, that by joining the Society they would not necessarily become more than members thereof. This is a most important distinction to keep in view (in my opinion[)]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''Census taken at Allahabad in February''' was in 1881.<ref>See [https://censusindia.gov.in/Ad_Campaign/drop_in_articles/05-History_of_Census_in_India.pdf History of Census in India]. The previous census was in 1872 and the next in 1891.</ref><ref>As of April 2022, this 1881 Census is not yet available through any genealogical sites.</ref>

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
if we are to do anything in the way of bringing in Anglo Indians, one can rarely induce people to jump right into unknown waters all at once – And there is a good deal to live down in connexion with the Society as I know you are willing to acknowledge. However of that more anon; and from Simla I want to ask you more about the great epicyclical scheme over which I have been brooding a great deal, and the prospects of which is far as I yet understand them have seemed rather gloomy. If the “curse of unconscious transmigration” can only be escaped by so few it makes one ill to think of the plight of the many – even supposing there were an outside chance of pulling through oneself. But this is so crudily expressed that it will perhaps make you think I understand the scheme even less than I DO. I will write again about that very soon, relying always on your kind acceptance of more and more letters – and meanwhile I will finish this one entirely without any questions!! Did you expect ever to have

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
such an epistle from the incarnate note of interrogation ?.

I described myself as your “trouble-some protégé” the other day, but I did not realise how troublesome I might be.

Ever your grateful
:::::::?

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''KH added a notation in blue-green pencil:'''

Keep this [sic] two letters 
you may need them 
KH

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

Four sheets of paper were written on both sides. Sinnett wrote using dark blue ink, and the notation by K.H. are in his usual blue pencil. The top of the first sheet of paper is torn off, so the very top of page 1 and page 2 are missing. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that it is a rare example of Sinnett's side of his correspondence with the Mahatmas.

Sinnett is emotional and troubled while writing this letter. On several pages, and especially the top of page 4, he crosses out words and inserts words above the text, in a way that is rarely seen in his other letters. He even says "I am not expressing myself well tonight," and since, as a writer and editor, written words were his special expertise, it is clear that he is distressed.

There are a few clues about the date of this letter:
* It must have been written some months after the mentioned Census in February, 1881.
* On page 6 Sinnett mentions his intention to write from Simla, implying that he intends to go there. It was the custom of the Sinnetts to live in Simla during the hot summer months, but otherwise stay at Allahabad where ''The Pioneer'' offices were located, placing this letter in the late spring of 1881 or 1882.
* The phrase "curse of unconscious transmigration" was mentioned on page 10 of [[Mahatma Letter No. 20]], which Sinnett received on August 5, 1881, so the current letter probably follows that date.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - undated

2023-08-20T21:05:37Z

Anton Diachenko: /* Page 2 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1881 or 1882
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = probably Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added a note and gave the original to [[H. P. Blavatsky]] to preserve. Sinnett seems emotional as he writes of his relationship with KH.

== Note to H. P. Blavatsky from K.H. ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Note written in blue-green pencil on page 8:''' 

Keep this two letters 
you may need them 
KH

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[torn on top ... some writing missing]

I must write to you, at once, my loved and honoured friend, so that you may not be left in doubt as to my appreciation of all your last letter contains. I am startled and aghast however, at the notion that my claims on you which have grown into larger proportions than you may have foreseen when you first took notice of me, may put a heavier drag on you than the end to be achieved, -- the partial enlightenment of so earthy a person as myself -- may be worthy of. But you must be the judge of this. It would be a sort of affectation in me to say “throw me over” because to be thrown over now would be very painful, -- and yet I would say “throw me over” if persevering means any larger peril than would be symbolized by merely loitering on the way. I am certainly very appreciative of your friendship, but whether I am equal to fully profiting

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[paper torn on top – words missing]

by it [missing words] confident.

This is going to be a brutally egotistical letter I see and yet I never felt less egotistical than at this moment. I want to set forth the situation as it presents itself to me. It divides into two aspects first of all: – the possibility of my usefulness as an agent in the communications perhaps to be made to the world now by you and your colleagues, and my private expectations accruing to me from no merit of my own but arising out of your spontaneous goodness. Now I do think, sinking all affectation of modesty - that I could be useful if communications are to be made. To be useful I must naturally be enlightened a good deal and probably told things not generally told to outsiders. I should appreciate the honour of being so made use of,– delight in it, but for such work, as I at present understand it I should not necessarily have to accomplish special self development. But if the persons who have to decide the question, do not think that my usefulness would be fairly proportioned to the risks run, whatever they may be, in my partial enlightenment

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
3 [at top of page]

there is necessarily end of that line of development. As regards my private hopes or expectations there would still remain the bright possibilities resting on your personal regard. But subject to the possibility that the neophyte in this case is not worth the master’s sacrifice, [symbol – 3 vertical lines with a horizontal line through them all] in which case... I can’t bring myself to write the idea out.... there are two ways in which these may develop,- either in purely intellectual education, or in some partial swimming in occult waters, so to speak, with your help. I am not forgetful of the theory that in occultism once started you must go to the end, but if there can be any question of privileges that might be awarded to me, there is some condition of things possible which is a medium course between stopping entirety outside occultism and going entirely inside. Now if you are successful in some future plaidoyer on my behalf would the amount of contact with me that this might involve be injurious to you, and if so would the injuriousness be in any way lessened by physical purification on

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

my part, because there would then be a distinct object in view, saving you injury, in pursuit of which I could go in for an amount of self discipline otherwise repulsive to my present instincts.

I am not expressing myself well tonight. I feel a great deal that words would either coldly fail to convey or caricature. As an Englishman I shrink from highly coloured language especially used in addressing the person concerning whom one’s emotions may be highly coloured. But I often wish very much you could (or would for very likely you could) take cognisance of my reflections about you and the whole of this situation and the gush of emotion in which these sometimes culminate. It is horrible this notion of my dragging you down in any way by holding onto promises given me by you in an impulse of kindly sympathy with my aspirations. I have had this on my mind a great deal since last night? [punctuation may be a period with a squiggle]

And yet I want also to point out – tho’ it sounds like a selfish urging of my claim which it is not for all this is subject to the idea imperfectly expressed overleaf,– that the

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reference to a distinction I drew at Simla between being a member of the TS and a Theosophist; since if I may say so with due submission to whoever made it, not quite just. For at that time I could not but be cautious still, whereas later, (after my correspondence with you had begun) when the Census was taken at Allahabad in February if I remember the date correctly, I wrote myself down Theosophist on the paper which invited me officially to disclose my “religion”, I also arranged to have my name published on the list of the Council and have never since shrunk from drawing the distinction above mentioned the other way. I have freely called myself a Theosophist, tho’ I have been careful to point out to others whom I wished to interest in the subject, that by joining the Society they would not necessarily become more than members thereof. This is a most important distinction to keep in view (in my opinion[)]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''Census taken at Allahabad in February''' was in 1881.<ref>See [https://censusindia.gov.in/Ad_Campaign/drop_in_articles/05-History_of_Census_in_India.pdf History of Census in India]. The previous census was in 1872 and the next in 1891.</ref><ref>As of April 2022, this 1881 Census is not yet available through any genealogical sites.</ref>

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
if we are to do anything in the way of bringing in Anglo Indians, one can rarely induce people to jump right into unknown waters all at once – And there is a good deal to live down in connexion with the Society as I know you are willing to acknowledge. However of that more anon; and from Simla I want to ask you more about the great epicyclical scheme over which I have been brooding a great deal, and the prospects of which is far as I yet understand them have seemed rather gloomy. If the “curse of unconscious transmigration” can only be escaped by so few it makes one ill to think of the plight of the many – even supposing there were an outside chance of pulling through oneself. But this is so crudily expressed that it will perhaps make you think I understand the scheme even less than I DO. I will write again about that very soon, relying always on your kind acceptance of more and more letters – and meanwhile I will finish this one entirely without any questions!! Did you expect ever to have

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
such an epistle from the incarnate note of interrogation ?.

I described myself as your “trouble-some protégé” the other day, but I did not realise how troublesome I might be.

Ever your grateful
:::::::?

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''KH added a notation in blue-green pencil:'''

Keep this [sic] two letters 
you may need them 
KH

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

Four sheets of paper were written on both sides. Sinnett wrote using dark blue ink, and the notation by K.H. are in his usual blue pencil. The top of the first sheet of paper is torn off, so the very top of page 1 and page 2 are missing. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that it is a rare example of Sinnett's side of his correspondence with the Mahatmas.

Sinnett is emotional and troubled while writing this letter. On several pages, and especially the top of page 4, he crosses out words and inserts words above the text, in a way that is rarely seen in his other letters. He even says "I am not expressing myself well tonight," and since, as a writer and editor, written words were his special expertise, it is clear that he is distressed.

There are a few clues about the date of this letter:
* It must have been written some months after the mentioned Census in February, 1881.
* On page 6 Sinnett mentions his intention to write from Simla, implying that he intends to go there. It was the custom of the Sinnetts to live in Simla during the hot summer months, but otherwise stay at Allahabad where ''The Pioneer'' offices were located, placing this letter in the late spring of 1881 or 1882.
* The phrase "curse of unconscious transmigration" was mentioned on page 10 of [[Mahatma Letter No. 20]], which Sinnett received on August 5, 1881, so the current letter probably follows that date.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]

Mahatma Letter of Sinnett to/from KH - undated

2023-08-20T21:04:55Z

Anton Diachenko: /* Page 2 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]], [[A. P. Sinnett]]
| receivedby = [[A. P. Sinnett]], [[Koot Hoomi]]
| sentvia = unknown{{pad|10em}}
| header2 = Dates
| writtendate = 1881 or 1882
| receiveddate = unknown
| otherdate = unknown
| header3 = Places
| sentfrom = probably Allahabad
| receivedat = unknown
| vialocation = unknown
}}
This letter has not been published previously. [[A. P. Sinnett]] wrote to [[Mahatma]] [[Koot Hoomi]], who added a note and gave the original to [[H. P. Blavatsky]] to preserve. Sinnett seems emotional as he writes of his relationship with KH.

== Note to H. P. Blavatsky from K.H. ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''Note written in blue-green pencil on page 8:''' 

Keep this two letters 
you may need them 
KH

{{Col-break|width=3%}}
{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KHnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 1 of Sinnett letter transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[torn on top ... some writing missing]

I must write to you, at once, my loved and honoured friend, so that you may not be left in doubt as to my appreciation of all your last letter contains. I am startled and aghast however, at the notion that my claims on you which have grown into larger proportions than you may have foreseen when you first took notice of me, may put a heavier drag on you than the end to be achieved, -- the partial enlightenment of so earthy a person as myself -- may be worthy of. But you must be the judge of this. It would be a sort of affectation in me to say “throw me over” because to be thrown over now would be very painful, -- and yet I would say “throw me over” if persevering means any larger peril than would be symbolized by merely loitering on the way. I am certainly very appreciative of your friendship, but whether I am equal to fully profiting

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_1_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
[paper torn on top – words missing]

by it [missing words] confident.

This is going to be a brutally egotistical letter I see and yet I never felt less egotistical than at this moment. I want to set forth the situation as it presents itself to me. It divides into two aspects first of all,– the possibility of my usefulness as an agent in the communications perhaps to be made to the world now by you and your colleagues, and my private expectations accruing to me from no merit of my own but arising out of your spontaneous goodness. Now I do think, sinking all affectation of modesty - that I could be useful if communications are to be made. To be useful I must naturally be enlightened a good deal and probably told things not generally told to outsiders. I should appreciate the honour of being so made use of,– delight in it, but for such work, as I at present understand it I should not necessarily have to accomplish special self development. But if the persons who have to decide the question, do not think that my usefulness would be fairly proportioned to the risks run, whatever they may be, in my partial enlightenment

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_2_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 3 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
3 [at top of page]

there is necessarily end of that line of development. As regards my private hopes or expectations there would still remain the bright possibilities resting on your personal regard. But subject to the possibility that the neophyte in this case is not worth the master’s sacrifice, [symbol – 3 vertical lines with a horizontal line through them all] in which case... I can’t bring myself to write the idea out.... there are two ways in which these may develop,- either in purely intellectual education, or in some partial swimming in occult waters, so to speak, with your help. I am not forgetful of the theory that in occultism once started you must go to the end, but if there can be any question of privileges that might be awarded to me, there is some condition of things possible which is a medium course between stopping entirety outside occultism and going entirely inside. Now if you are successful in some future plaidoyer on my behalf would the amount of contact with me that this might involve be injurious to you, and if so would the injuriousness be in any way lessened by physical purification on

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_3_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 4 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}

my part, because there would then be a distinct object in view, saving you injury, in pursuit of which I could go in for an amount of self discipline otherwise repulsive to my present instincts.

I am not expressing myself well tonight. I feel a great deal that words would either coldly fail to convey or caricature. As an Englishman I shrink from highly coloured language especially used in addressing the person concerning whom one’s emotions may be highly coloured. But I often wish very much you could (or would for very likely you could) take cognisance of my reflections about you and the whole of this situation and the gush of emotion in which these sometimes culminate. It is horrible this notion of my dragging you down in any way by holding onto promises given me by you in an impulse of kindly sympathy with my aspirations. I have had this on my mind a great deal since last night? [punctuation may be a period with a squiggle]

And yet I want also to point out – tho’ it sounds like a selfish urging of my claim which it is not for all this is subject to the idea imperfectly expressed overleaf,– that the

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_4_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 5 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
reference to a distinction I drew at Simla between being a member of the TS and a Theosophist; since if I may say so with due submission to whoever made it, not quite just. For at that time I could not but be cautious still, whereas later, (after my correspondence with you had begun) when the Census was taken at Allahabad in February if I remember the date correctly, I wrote myself down Theosophist on the paper which invited me officially to disclose my “religion”, I also arranged to have my name published on the list of the Council and have never since shrunk from drawing the distinction above mentioned the other way. I have freely called myself a Theosophist, tho’ I have been careful to point out to others whom I wished to interest in the subject, that by joining the Society they would not necessarily become more than members thereof. This is a most important distinction to keep in view (in my opinion[)]

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_5_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
* The '''Census taken at Allahabad in February''' was in 1881.<ref>See [https://censusindia.gov.in/Ad_Campaign/drop_in_articles/05-History_of_Census_in_India.pdf History of Census in India]. The previous census was in 1872 and the next in 1891.</ref><ref>As of April 2022, this 1881 Census is not yet available through any genealogical sites.</ref>

{{Col-end}}

== Page 6 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
if we are to do anything in the way of bringing in Anglo Indians, one can rarely induce people to jump right into unknown waters all at once – And there is a good deal to live down in connexion with the Society as I know you are willing to acknowledge. However of that more anon; and from Simla I want to ask you more about the great epicyclical scheme over which I have been brooding a great deal, and the prospects of which is far as I yet understand them have seemed rather gloomy. If the “curse of unconscious transmigration” can only be escaped by so few it makes one ill to think of the plight of the many – even supposing there were an outside chance of pulling through oneself. But this is so crudily expressed that it will perhaps make you think I understand the scheme even less than I DO. I will write again about that very soon, relying always on your kind acceptance of more and more letters – and meanwhile I will finish this one entirely without any questions!! Did you expect ever to have

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_6_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 7 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
such an epistle from the incarnate note of interrogation ?.

I described myself as your “trouble-some protégé” the other day, but I did not realise how troublesome I might be.

Ever your grateful
:::::::?

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_7_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Page 8 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
'''KH added a notation in blue-green pencil:'''

Keep this [sic] two letters 
you may need them 
KH

{{Col-break|width=3%}}

{{Col-break|width=15%}}

[http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote.jpg http://www.theosophy.wiki/mywiki/images/ML/UnpubKH6_8_KNnote_thm.jpg]

{{Col-break|width=30%}}

'''NOTES:'''
*

{{Col-end}}

== Context and background ==

== Physical description of letter ==

Four sheets of paper were written on both sides. Sinnett wrote using dark blue ink, and the notation by K.H. are in his usual blue pencil. The top of the first sheet of paper is torn off, so the very top of page 1 and page 2 are missing. This letter is in a private collection.

== Publication history ==

This letter has never been published before.

== Commentary about this letter ==

The chief significance of this letter is that it is a rare example of Sinnett's side of his correspondence with the Mahatmas.

Sinnett is emotional and troubled while writing this letter. On several pages, and especially the top of page 4, he crosses out words and inserts words above the text, in a way that is rarely seen in his other letters. He even says "I am not expressing myself well tonight," and since, as a writer and editor, written words were his special expertise, it is clear that he is distressed.

There are a few clues about the date of this letter:
* It must have been written some months after the mentioned Census in February, 1881.
* On page 6 Sinnett mentions his intention to write from Simla, implying that he intends to go there. It was the custom of the Sinnetts to live in Simla during the hot summer months, but otherwise stay at Allahabad where ''The Pioneer'' offices were located, placing this letter in the late spring of 1881 or 1882.
* The phrase "curse of unconscious transmigration" was mentioned on page 10 of [[Mahatma Letter No. 20]], which Sinnett received on August 5, 1881, so the current letter probably follows that date.

== Additional resources ==

== Notes ==
<references/>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. P. Sinnett]]
[[Category:ML with images]]
[[Category:ML previously unpublished]]