Theosophy Wiki - User contributions [en]

First Letter from K.H. to A. O. Hume

2026-02-19T17:14:47Z

Ariel Martínez:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. O. Hume]]
| sentvia = unknown
| header2 = Dates
| writtendate = Before October 27-29, 1880
| receiveddate = 1° November, 1880
| otherdate = unknown
| header3 = Places
| sentfrom = Amritsur
| receivedat = unknown
| vialocation = unknown
}}
This letters appears as '''Appendix I''' in ''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''.

In the chronology of the correspondence, this comes before [[Mahatma Letter No. 5]].

 
 
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<big>[[Maha Chohan Letter|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
 

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

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Dear Sir,

Availing of the first moments of leisure to formally answer your letter of the 17th ultimo, I will now report the result of my conference with our chiefs upon the proposition therein contained; trying at the same time to answer all your questions.

I am first to thank you on behalf of the whole [[Brotherhood_of_Adepts#The_Tibetan_Brotherhood|section of our fraternity]] that is especially interested in the welfare of India for an offer of help whose importance and sincerity no one can doubt. Tracing our lineage through the vicissitudes of Indian civilization to a remote past, we have a love for our motherland so deep and passionate, that it has survived even the broadening and cosmopolitanizing (pardon me if this is not an English word) effect of our [[Occultism|studies in the hidden laws of nature]]. And so I and every other Indian patriot feel the strongest gratitude for every kind word or deed that is given in her behalf.

Imagine then, that since we are convinced that the degradation of India is largely due to the suffocation of her ancient spirituality; and that, whatever helps restore that higher standard of thought and morals must be a regenerating national force; every one of us would naturally and without urging be disposed to push forward a [[Simla Eclectic Theosophical Society|Society]] whose proposed formation is under debate; especially if it really is meant to become a society untainted by selfish motive, and whose object is the revival of ancient science and tendency to rehabilitate our country in the world's estimation. Take this for granted, without further asseverations. But you know, as any man who has read history, that patriots may burst their hearts in vain if circumstances are against them. Sometimes, it has happened that no human power, not even the fury and force of the loftiest patriotism, has been able to bend an iron destiny aside from its fixed course, and nations have gone out like torches dropped into water in the engulfing blackness of ruin. Thus, we who have the sense of our country's fall though not the power to lift her up at once, can not do as we would either as to general affairs or this particular one. And with the readiness but not the right to meet your advances more than half way we are forced to say that the idea entertained by [[A. P. Sinnett|Mr. Sinnett]] and yourself is impracticable in part. It is in a word impossible for myself or any [[Master of Wisdom|Brother]] or even an [[Chela|advanced neophyte]], to be specially assigned and set apart as the guiding Spirit or Chief of the [[Simla Eclectic Theosophical Society|Anglo-Indian Branch]]. We know it would be a good thing to have you and a few of your selected colleagues regularly instructed and shown the [[phenomena]] and their rationale. For though none but you few would be convinced, still it would be a decided gain to have even a few Englishmen of first-class ability enlisted as students of Asiatic Psychology. We are aware of all this and much more; hence we do not refuse to correspond with and otherwise help you in various ways. But what we do refuse is to take any other responsibility upon ourselves than this periodical correspondence and assistance with our advice; and, as occasion favours, such tangible, possibly visible proofs as would satisfy you of our presence and interest. To "guide" you we will not consent. However much we may be able to do, yet we can promise only to give you the full measure of your deserts. Deserve much and we will prove honest debtors; little and you need only expect a compensating return. This is not a mere text taken from a school boy's copybook, though it sounds so, but only the clumsy statement of the law of [[Brotherhood of Adepts|our order]]; and we can not transcend it. Utterly unacquainted with Western, especially English modes of thought and action, were we to meddle in an organization of such a kind you would find all your fixed habits and traditions incessantly clashing, if not with the new aspirations themselves, at least with their modes of realisation as suggested by us. You could not get unanimous consent to go even the length you might yourself. I have asked [[A. P. Sinnett|Mr. Sinnett]] to draft a plan embodying your joint ideas for submission to our chiefs, this seeming the shortest way to a mutual agreement. Under our "guidance" [[Simla Eclectic Theosophical Society|your Branch]] could not live, you not being men to be guided at all in that sense. Hence the Society would be a premature birth and a failure, looking as incongruous as a Paris Daumont drawn by a team of Indian yaks or camels. You ask us to teach you [[Science#Occult_Science|true Science]], the occult aspect of the known side of nature: and this you think can be as easily done as asked. You do not seem to realize the tremendous difficulties in the way of imparting even the rudiments of our Science to those who have been trained in the familiar methods of yours. You do not see that the more you have of the one the less capable you are of intuitively comprehending the other, for a man can only think in his worn grooves, and unless he has the courage to fill up these and make new ones for himself he must perforce travel on the old lines. Allow me a few instances.

In conformity with [[Science#Modern_Science|exact modern Science]] you would define but one cosmic [[Force|energy]], and see no difference between the energy expended by the traveller who pushes aside the bush that obstructs his path, and the scientific experimenter who expends an equal amount of energy in setting a pendulum in motion! We do. For we know there is a world of difference between the two. The one uselessly dissipates or scatters force, the other concentrates and stores it. And here please understand that I do not refer to the relative utility of the two as one might imagine; but only to the fact, that in the one case, there is but brute force flung out without any transmutation of that brute energy into the higher potential form of spiritual dynamics, and, in the other there is just that. Please do not consider me vaguely metaphysical. The idea I wish to convey is, that the result of the highest intellection in the scientifically occupied brain is the [[evolution]] of a sublimated form of spiritual energy, which, in the cosmic action, is productive of illimitable results, while the automatically acting brain holds or stores up in itself only a certain quantum of brute force that is unfruitful of benefit for the individual or humanity. The human brain is an exhaustless generator of the most refined quality of cosmic [[force]], out of the low, brute energy of nature; and the complete [[adept]] has made himself a centre from which irradiate potentialities that beget correlations upon correlations through [[Aeon|Æons]] to come. This is the key to the mystery of his being able to project into and [[Materialization|materialise]] in the visible world the forms that his imagination has constructed out of inert [[Cosmic Matter|cosmic matter]] in the invisible world. The [[adept]] does not create anything new, but only utilises and manipulates materials which nature has in store around him; a material which throughout [[Eternity|eternities]] has passed through all the forms; he has but to choose the one he wants and recall it into objective existence. Would not this sound to one of your "learned" biologists like a madman's dream?

You say there are few branches of [[science]] with which you do not possess more or less acquaintance, and that you believe you are doing a certain amount of good, having acquired the position to do this by long years of study. Doubtless you do. But will you permit me to sketch for you still more clearly the difference between the modes of — physical called exact — often out of mere politeness — and metaphysical sciences? The latter, as you know, being incapable of verification before mixed audiences, is classed by Mr. Tyndall with the fictions of poetry. The realistic science of fact, on the other hand, is utterly prosaic. Now for us poor and unknown philanthropists, no fact of either of these sciences is interesting except in the degree of its potentiality of moral results, and in the ratio of its usefulness to mankind. And what, in its proud isolation, can be more utterly indifferent to every one and everything, or more bound to nothing, but the selfish requisites for its advancement than this materialistic and realistic [[science]] of fact? May I not ask then without being taxed with a vain "display of science" what have the laws of Faraday, Tyndall, or others to do with philanthropy in their abstract relations with humanity viewed as an integral whole? What care they for man as an isolated atom of this great and harmonious Whole, even though they may sometimes be of practical use to him? [[Force|Cosmic energy]] is something eternal and incessant, [[matter]] is indestructible, and there stand the scientific facts. Doubt them and you are an ignoramus; deny them, a dangerous lunatic, a bigot; pretend to improve upon the theories — an impertinent charlatan. And yet even these scientific facts never suggested any proof to the world of experimenters, that nature consciously prefers that [[matter]] should be indestructible under organic rather than under inorganic forms; and that she works slowly but incessantly towards the realization of this object — the [[evolution]] of [[consciousness|conscious life]] out of inert material. Hence their ignorance about the scattering and concretion of cosmic energy in its metaphysical aspects; their division about Darwin's theories; their uncertainty about the degree of conscious life in separate elements; and, as a necessity, the scornful rejection of every phenomenon outside their own stated conditions and the very idea of worlds of [[Elemental|semi-intelligent if not intellectual forces]] at work in hidden corners of nature. To give you another practical illustration. We see a vast difference between the qualities of two equal amounts of energy expended by two men, of whom one, let us suppose, is on his way to his daily quiet work, and another on his way to denounce a fellow creature at the police station, while the men of science see none. And we — not they — see a specific difference between the energy in the motion of the wind and that of a revolving wheel. And why? Because every thought of man upon being evolved passes into the inner world and becomes an active entity by associating itself — coalescing, we might term it — with an [[elemental]]; that is to say with one of the semi-intelligent forces of the kingdoms. It survives as an active intelligence, a creature of the mind's begetting, for a longer or shorter period proportionate with the original intensity of the cerebral action which generated it. Thus, a good [[Thought-Forms|thought is perpetuated]] as an active beneficent power; an evil one as a maleficent demon. And so man is continually peopling his current in space with a world of his own, crowded with the offspring of his fancies, desires, impulses, and passions, a current which reacts upon any sensitive or and nervous organization which comes in contact with it in proportion to its dynamic intensity. The [[Buddhism|Buddhist]] calls this his "[[Skandha]]," the [[Hinduism|Hindu]] gives it the name of "[[Karma]]"; the [[Adept]] evolves these shapes consciously, other men throw them off unconsciously.

The adept to be successful and preserve his power must dwell in solitude and more or less within his own [[soul]]. Still less does exact science perceive that while the building ant, the busy bee, the nidifacient bird accumulate, each in their own humble way as much cosmic energy in its potential form as a Haydn, a [[Plato]], or a ploughman turning his furrow, in theirs; the hunter who kills game for his pleasure or profit, or the positivist who applies his intellect to proving that + x + = -, are wasting and scattering energy no less than the tiger which springs upon its prey. They all rob nature instead of enriching her, and will all in the degree of their intelligence find themselves accountable.

Exact experimental [[Science#Modern_Science|Science]] has nothing to do with morality, virtue, philanthropy, therefore can make no claim upon our help, until it blends itself with the [[metaphysics]]. Being but a cold classification of facts outside man, and existing before and after him, her domain of usefulness ceases for us at the outer boundary of these facts; and whatever the inferences and results for humanity from the materials acquired by her methods, she little cares. Therefore as our sphere lies entirely outside hers — as far as the path of Uranus is outside the earth's — we distinctly refuse to be broken on any wheel of her construction. Heat is but a mode of [[motion]] to her, and motion developes heat; but why the mechanical motion of the revolving wheel should be metaphysically of a higher value than the heat into which it is gradually transformed — she has yet to discover. The philosophical but transcendental (hence absurd?) notion of the medieval theosophists that the final progress of human labour aided by the incessant discoveries of man, must one day culminate in a process, which in imitation of the [[sun]]'s energy — in its capacity of a direct motor — shall result in the evolution of nutritious food out of inorganic matter — is unthinkable for men of science. Were the sun, the great nourishing father of our planetary System, to hatch granite chickens out of a boulder "under test conditions" tomorrow, they (the men of Science) would accept it as a scientific fact, without wasting a regret that the fowls were not alive so as to feed the hungry and the starving. But let a [[Khobilgan#Shaberon|Shaberon]] cross the Himalayas in a time of famine, and multiply sacks of rice for the perishing multitudes — as he could — and your magistrates and collectors would probably lodge him in jail, to make him confess what granary he had robbed. This is exact science and your realistic world. And though as you say you are impressed by the vast extent of the world's ignorance on every subject, which you pertinently designate as "a few palpable facts collected and roughly generalized and a technical jargon invented to hide man's ignorance of all that lies behind these facts"; and though you speak of your faith in the infinite possibilities of nature — yet you are content to spend your life in a work which aids only that same [[Science#Modern_Science|exact science]]. You cause a waste of cosmic energy by tons, to accumulate hardly a few ounces in your volumes — to speak figuratively. And despite your intuitive perceptions of the boundless reaches of nature, you take up the position that unless a proficient in arcane knowledge will waste upon your [[Simla Eclectic Theosophical Society|embryonic Society]] an energy which without moving from his place he can usefully distribute among millions, you, with your great natural powers will refuse to give a helping hand to humanity by beginning the work single handed, and trusting to time and the great Law to reward your labour.

Of your several questions we will first discuss, if you please, the one relating to the presumed failure of the "[[Brotherhood of Adepts|Fraternity]]" to "leave any mark upon the history of the world." They ought, you think, to have been able with their extraordinary advantages to have "gathered into their schools a considerable portion of the more enlightened minds of every race." How do you know they have made no such mark? Are you acquainted with their efforts, successes, and failures? Have you any dock upon which to arraign them? How could your world collect proofs of the doings of men who have sedulously kept closed every possible door of approach by which the inquisitive could spy upon them. The prime condition of their success was, that they should never be supervised or obstructed. What they have done they know; all those outside their circle could perceive was results, the causes of which were masked from view. To account for these results, men have in different ages invented theories of the interposition of "Gods," Special providences, fates, and the benign or hostile influences of the stars. There never was a time within or before the so-called historical period when our predecessors were not moulding events and "making history," the facts of which were subsequently and invariably distorted by "historians" to suit contemporary prejudices. Are you quite sure that the visible heroic figures in the successive dramas were not often but their puppets? We never pretended to be able to draw nations in the mass to this or that crisis in spite of the general drift of the world's cosmic relations. The [[Law of Cycles|cycles]] must run their rounds. Periods of mental and moral light and darkness succeed each other, as day does night. The major and minor [[yuga]]s must be accomplished according to the established order of things. And we, borne along on the mighty tide, can only modify and direct some of its minor currents. If we had the powers of the imaginary Personal [[God]], and the universal and immutable laws were but toys to play with, then indeed might we have created conditions that would have turned this earth into an Arcadia for lofty [[soul]]s. But having to deal with an immutable Law, being ourselves its creatures, we have had to do what we could and rest thankful. There have been times when "a considerable portion of enlightened minds" were taught in our schools. Such times there were in India, Persia, Egypt, Greece and Rome. But, as I remarked in [[Mahatma_Letter_No._2#Page_2|a letter to Mr. Sinnett]], the [[adept]] is the efflorescence of his age, and comparatively few ever appear in a single century. Earth is the battle ground of moral no less than of physical forces; and the boisterousness of [[Kāma|animal passions]] under the stimulus of the rude energies of the lower group of [[Elemental|etheric agents]], always tends to quench spirituality.

What else could one expect of men so nearly related to the [[Kingdoms of Life#Animal Kingdom|lower kingdom]] from which they evolved? True also, our numbers are just now diminishing but this is because, as I have said, we are of the human race, subject to its cyclic impulse and powerless to turn that back upon itself. Can you turn the Gunga or the Brahmaputra back to its sources; can you even dam it so that its piled up waters will not overflow the banks? No, but you may draw the stream partly into canals and utilize its hydraulic power for the good of mankind. So we, who can not stop the world from going in its destined direction, are yet able to divert some part of its energy into useful channels. Think of us as demi-gods and my explanation will not satisfy you; view us as simple men — perhaps a little wiser as the result of special study — and it ought to answer your objection.

"What good," say you, "is to be attained for my fellows and myself (the two are inseparable) by these [[Science#Occult_Science|occult sciences]]?" When the natives see that an interest is taken by the English and even by some high officials in India in their ancestral science and philosophies, they will themselves take openly to their study. And when they come to realise that the old "divine" [[phenomena]] were not miracles, but scientific effects, superstition will abate. Thus the greatest evil that now oppresses and retards the revival of Indian civilization will in time disappear. The present tendency of education is to make them materialistic and root out spirituality. With a proper understanding of what their ancestors meant by their writings and teachings, education would become a blessing whereas now it is often a curse. At present the non-educated as much as the learned natives regard the English as too prejudiced, because of their [[Christianity|Christian]] religion and modern [[science]], to care to understand them or their traditions. They mutually hate and mistrust each other. This changed attitude toward the older philosophy would influence the native Princes and wealthy men to endow normal schools for the education of pundits; and old MSS. hitherto buried out of the reach of the Europeans would again come to light, and with them the key to much of that which was hidden for ages from the popular understanding; for which your skeptical Sanscritists do not care, which your religious missionaries do not dare, to understand. Science would gain much — humanity every thing. Under the stimulus of the [[Simla Eclectic Theosophical Society|Anglo Indian Theosophical Society]], we might in time see another golden age of [[Saṃskṛta|Sanscrit]] literature. Such a movement would have the entire approbation of the Home Government as it would act as a preventive against discontent; and the sympathy of European Sanscritists who, in their divisions of opinion need the help of native pundits, now beyond their reach in the present state of mutual misunderstanding. They are even now bidding for such help. At this moment two educated Hindus of Bombay are assisting [[Max Müller]]; and a young Pundit of Guzerat a Fellow of the [[Theosophical Society|T.S.]] is aiding [[Monier Monier-Williams|Prof. Monier Williams]] at Oxford and living in his house. The first two are materialists and do harm; the latter single handed can do little, because the man whom he is serving is a prejudiced Christian.

If we look to Ceylon we shall see the most scholarly priests combining under the lead of the [[Theosophical Society|Theos. Society]] in a new exegesis of [[Buddhism|Buddhistic]] philosophy and — at Galle on the 15th of September, a secular Theosophical school for the teaching of Singhalese youth opened, with an attendance of over 300 scholars: an example about to be imitated at three other points in that island. If the T.S. "as at present constituted," has indeed no "real vitality" and yet in its modest way has done so much of practical good, how much greater results might not be anticipated from a body organized upon the better plan you could suggest!

The same causes that are materializing the [[Hinduism|Hindu]] mind are equally affecting all Western thought. Education enthrones skepticism but imprisons spiritualism. You can do immense good by helping to give the Western nations a secure basis upon which to reconstruct their crumbling faith. What they need is the evidence that Asiatic psychology alone supplies. Give this and you will confer happiness of mind on thousands. The era of blind faith is gone; that of enquiry is here. Enquiry that only unmasks error, without discovering anything upon which the [[soul]] can build, will but make iconoclasts. Iconoclasm from its very destructiveness can give nothing, it can only raze. But man can not rest satisfied with bare negation. [[Agnosticism]] is but a temporary halt.

This is the moment to guide the recurrent impulse which must soon come, and which will push the age toward extreme atheism, or drag it back to extreme sacerdotalism, if it is not led to the primitive and soul-satisfying philosophy of the [[Aryan]]s. He who observes what is going on today, on the one hand among the Catholics, who are breeding miracles as fast as the white ants do their young, on the other, among the free thinkers, who are converting by masses into agnostics — will see the drift of things. The age is revelling at a debauch of [[phenomena]]. The same marvels that the [[Spiritualism|spiritualists]] quote in opposition to the dogmas of eternal perdition and atonement, the catholics swarm to witness as the strongest proof of their faith in miracles. The skeptics make game of both. All are blind and there is no one to lead them! You and your colleagues may help furnish the materials for a needed [[Religion#Wisdom-Religion|universal religious philosophy]]; one impregnable to scientific assault because itself the finality of absolute science; and, a religion, that is indeed worthy of the name, since it includes the relations of man physical to man psychical, and of the two to all that is above and below them. Is not this worth a slight sacrifice? And if after reflection you should decide to enter this new career, let it be known that [[Simla Eclectic Theosophical Society|your Society]] is no miracle-mongering or banqueting club, nor specially given to the study of phenomenalism. Its chief aim is to extirpate current superstitions and skepticism, and, from long sealed ancient fountains to draw the proof that man may shape his own future [[karma|destiny]], and know for a certainty that he can live hereafter, if he only wills; and that all "[[phenomena]]" are but manifestations of natural law, to try to comprehend which is the duty of every intelligent being. You have personally devoted many years to a labour benevolently conceived and conscientiously carried out. Give to your fellow creatures half the attention you have bestowed on your "little birds," and you will round off a useful life with a grand and noble work.

Sincerely your friend

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[[File:Kh2aoh.png|center|120px|thumb|A page of the original published in the Hodgson Report]]
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'''NOTES:'''
*'''"Able to bend an iron destiny"'''. The 4th edition of the ''Mahatma Letters'' wrongly say "blend" instead of "bend."
* '''"The idea entertained by Mr. Sinnett and yourself is impracticable in part."''' This refers to the proposal of creating an independent Anglo-Indian Theosophical Society that would be taken under the patronage of one of the Masters. See [[Mahatma_Letter_No._2#Page_6|Mahatma Letter No. 2]]
* '''A few of your selected colleagues'''. The 4th edition of the ''Mahatma Letters'' wrongly say "our selected colleagues" instead of "your selected colleagues."
* '''John Tyndall''' FRS ([[August 2]], 1820 – [[December 4]], 1893) was a prominent Anglo-Irish 19th-century physicist. Through his books, Tyndall brought experimental physics to a wide audience.
* '''(Franz) Joseph Haydn''' ([[March 31]], 1732 – [[May 31]], 1809) was a prolific Austrian composer of the Classical period.
* '''Arcadia''' is a region in the central Peloponnese. In European Renaissance arts it was celebrated as an unspoiled, harmonious wilderness, and began to be used to refer to some imaginary idyllic paradise.
* '''"The Gunga or the Brahmaputra"''' refers to two major trans-boundary rivers of Asia--Ganges and Brahmaputra, which meet in the Ganges Delta and empty into the Bay of Bengal.
* '''"Influence the native Princes"'''. The 4th edition of the ''Mahatma Letters'' wrongly say "Princess."
* The term '''"free thinker"''' emerged toward the end of the 17th century in England to describe those who stood in opposition to the institution of the Church, and of literal belief in the Bible. At the end of the 19th century it attracted many intellectual people with leanings toward atheism and materialism.
* '''"Little birds"''' is a reference to [[A. O. Hume]]'s hobby as an ornithologist.
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== Context and background ==

The present is an answer to the first letter that [[A. O. Hume]] sent to [[Koot Hoomi|Master K.H.]] The original of this letter is not extant, although a copy of it exists in [[Patience Sinnett]]'s handwriting. A major portion of this letter was published by [[A. P. Sinnett]] in his book [[The Occult World]], but it was not published by [[A. Trevor Barker]] in the [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']]. In the fourth edition in chronological sequence it is published as Appendix I.

== Physical description of letter ==

== Publication history ==

== Commentary about this letter ==

== Notes =
</references>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. O. Hume]]
[[Category:ML with images]]
[[Category:ML missing images]]
[[Category:ML missing images 1880]]
[[es:Primera Carta de K.H. a A. O. Hume]]

First Letter from K.H. to A. O. Hume

2026-02-19T16:57:19Z

Ariel Martínez:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. O. Hume]]
| sentvia = unknown
| header2 = Dates
| writtendate = Before October 27-29, 1880
| receiveddate = 1° November, 1880
| otherdate = unknown
| header3 = Places
| sentfrom = Amritsur
| receivedat = unknown
| vialocation = unknown
}}
This letters appears as '''Appendix I''' in ''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''.

In the chronology of the correspondence, this comes before [[Mahatma Letter No. 7]].

 
 
<big>[[Mahatma Letter No. D|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Maha Chohan Letter|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
 

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

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Dear Sir,

Availing of the first moments of leisure to formally answer your letter of the 17th ultimo, I will now report the result of my conference with our chiefs upon the proposition therein contained; trying at the same time to answer all your questions.

I am first to thank you on behalf of the whole [[Brotherhood_of_Adepts#The_Tibetan_Brotherhood|section of our fraternity]] that is especially interested in the welfare of India for an offer of help whose importance and sincerity no one can doubt. Tracing our lineage through the vicissitudes of Indian civilization to a remote past, we have a love for our motherland so deep and passionate, that it has survived even the broadening and cosmopolitanizing (pardon me if this is not an English word) effect of our [[Occultism|studies in the hidden laws of nature]]. And so I and every other Indian patriot feel the strongest gratitude for every kind word or deed that is given in her behalf.

Imagine then, that since we are convinced that the degradation of India is largely due to the suffocation of her ancient spirituality; and that, whatever helps restore that higher standard of thought and morals must be a regenerating national force; every one of us would naturally and without urging be disposed to push forward a [[Simla Eclectic Theosophical Society|Society]] whose proposed formation is under debate; especially if it really is meant to become a society untainted by selfish motive, and whose object is the revival of ancient science and tendency to rehabilitate our country in the world's estimation. Take this for granted, without further asseverations. But you know, as any man who has read history, that patriots may burst their hearts in vain if circumstances are against them. Sometimes, it has happened that no human power, not even the fury and force of the loftiest patriotism, has been able to bend an iron destiny aside from its fixed course, and nations have gone out like torches dropped into water in the engulfing blackness of ruin. Thus, we who have the sense of our country's fall though not the power to lift her up at once, can not do as we would either as to general affairs or this particular one. And with the readiness but not the right to meet your advances more than half way we are forced to say that the idea entertained by [[A. P. Sinnett|Mr. Sinnett]] and yourself is impracticable in part. It is in a word impossible for myself or any [[Master of Wisdom|Brother]] or even an [[Chela|advanced neophyte]], to be specially assigned and set apart as the guiding Spirit or Chief of the [[Simla Eclectic Theosophical Society|Anglo-Indian Branch]]. We know it would be a good thing to have you and a few of your selected colleagues regularly instructed and shown the [[phenomena]] and their rationale. For though none but you few would be convinced, still it would be a decided gain to have even a few Englishmen of first-class ability enlisted as students of Asiatic Psychology. We are aware of all this and much more; hence we do not refuse to correspond with and otherwise help you in various ways. But what we do refuse is to take any other responsibility upon ourselves than this periodical correspondence and assistance with our advice; and, as occasion favours, such tangible, possibly visible proofs as would satisfy you of our presence and interest. To "guide" you we will not consent. However much we may be able to do, yet we can promise only to give you the full measure of your deserts. Deserve much and we will prove honest debtors; little and you need only expect a compensating return. This is not a mere text taken from a school boy's copybook, though it sounds so, but only the clumsy statement of the law of [[Brotherhood of Adepts|our order]]; and we can not transcend it. Utterly unacquainted with Western, especially English modes of thought and action, were we to meddle in an organization of such a kind you would find all your fixed habits and traditions incessantly clashing, if not with the new aspirations themselves, at least with their modes of realisation as suggested by us. You could not get unanimous consent to go even the length you might yourself. I have asked [[A. P. Sinnett|Mr. Sinnett]] to draft a plan embodying your joint ideas for submission to our chiefs, this seeming the shortest way to a mutual agreement. Under our "guidance" [[Simla Eclectic Theosophical Society|your Branch]] could not live, you not being men to be guided at all in that sense. Hence the Society would be a premature birth and a failure, looking as incongruous as a Paris Daumont drawn by a team of Indian yaks or camels. You ask us to teach you [[Science#Occult_Science|true Science]], the occult aspect of the known side of nature: and this you think can be as easily done as asked. You do not seem to realize the tremendous difficulties in the way of imparting even the rudiments of our Science to those who have been trained in the familiar methods of yours. You do not see that the more you have of the one the less capable you are of intuitively comprehending the other, for a man can only think in his worn grooves, and unless he has the courage to fill up these and make new ones for himself he must perforce travel on the old lines. Allow me a few instances.

In conformity with [[Science#Modern_Science|exact modern Science]] you would define but one cosmic [[Force|energy]], and see no difference between the energy expended by the traveller who pushes aside the bush that obstructs his path, and the scientific experimenter who expends an equal amount of energy in setting a pendulum in motion! We do. For we know there is a world of difference between the two. The one uselessly dissipates or scatters force, the other concentrates and stores it. And here please understand that I do not refer to the relative utility of the two as one might imagine; but only to the fact, that in the one case, there is but brute force flung out without any transmutation of that brute energy into the higher potential form of spiritual dynamics, and, in the other there is just that. Please do not consider me vaguely metaphysical. The idea I wish to convey is, that the result of the highest intellection in the scientifically occupied brain is the [[evolution]] of a sublimated form of spiritual energy, which, in the cosmic action, is productive of illimitable results, while the automatically acting brain holds or stores up in itself only a certain quantum of brute force that is unfruitful of benefit for the individual or humanity. The human brain is an exhaustless generator of the most refined quality of cosmic [[force]], out of the low, brute energy of nature; and the complete [[adept]] has made himself a centre from which irradiate potentialities that beget correlations upon correlations through [[Aeon|Æons]] to come. This is the key to the mystery of his being able to project into and [[Materialization|materialise]] in the visible world the forms that his imagination has constructed out of inert [[Cosmic Matter|cosmic matter]] in the invisible world. The [[adept]] does not create anything new, but only utilises and manipulates materials which nature has in store around him; a material which throughout [[Eternity|eternities]] has passed through all the forms; he has but to choose the one he wants and recall it into objective existence. Would not this sound to one of your "learned" biologists like a madman's dream?

You say there are few branches of [[science]] with which you do not possess more or less acquaintance, and that you believe you are doing a certain amount of good, having acquired the position to do this by long years of study. Doubtless you do. But will you permit me to sketch for you still more clearly the difference between the modes of — physical called exact — often out of mere politeness — and metaphysical sciences? The latter, as you know, being incapable of verification before mixed audiences, is classed by Mr. Tyndall with the fictions of poetry. The realistic science of fact, on the other hand, is utterly prosaic. Now for us poor and unknown philanthropists, no fact of either of these sciences is interesting except in the degree of its potentiality of moral results, and in the ratio of its usefulness to mankind. And what, in its proud isolation, can be more utterly indifferent to every one and everything, or more bound to nothing, but the selfish requisites for its advancement than this materialistic and realistic [[science]] of fact? May I not ask then without being taxed with a vain "display of science" what have the laws of Faraday, Tyndall, or others to do with philanthropy in their abstract relations with humanity viewed as an integral whole? What care they for man as an isolated atom of this great and harmonious Whole, even though they may sometimes be of practical use to him? [[Force|Cosmic energy]] is something eternal and incessant, [[matter]] is indestructible, and there stand the scientific facts. Doubt them and you are an ignoramus; deny them, a dangerous lunatic, a bigot; pretend to improve upon the theories — an impertinent charlatan. And yet even these scientific facts never suggested any proof to the world of experimenters, that nature consciously prefers that [[matter]] should be indestructible under organic rather than under inorganic forms; and that she works slowly but incessantly towards the realization of this object — the [[evolution]] of [[consciousness|conscious life]] out of inert material. Hence their ignorance about the scattering and concretion of cosmic energy in its metaphysical aspects; their division about Darwin's theories; their uncertainty about the degree of conscious life in separate elements; and, as a necessity, the scornful rejection of every phenomenon outside their own stated conditions and the very idea of worlds of [[Elemental|semi-intelligent if not intellectual forces]] at work in hidden corners of nature. To give you another practical illustration. We see a vast difference between the qualities of two equal amounts of energy expended by two men, of whom one, let us suppose, is on his way to his daily quiet work, and another on his way to denounce a fellow creature at the police station, while the men of science see none. And we — not they — see a specific difference between the energy in the motion of the wind and that of a revolving wheel. And why? Because every thought of man upon being evolved passes into the inner world and becomes an active entity by associating itself — coalescing, we might term it — with an [[elemental]]; that is to say with one of the semi-intelligent forces of the kingdoms. It survives as an active intelligence, a creature of the mind's begetting, for a longer or shorter period proportionate with the original intensity of the cerebral action which generated it. Thus, a good [[Thought-Forms|thought is perpetuated]] as an active beneficent power; an evil one as a maleficent demon. And so man is continually peopling his current in space with a world of his own, crowded with the offspring of his fancies, desires, impulses, and passions, a current which reacts upon any sensitive or and nervous organization which comes in contact with it in proportion to its dynamic intensity. The [[Buddhism|Buddhist]] calls this his "[[Skandha]]," the [[Hinduism|Hindu]] gives it the name of "[[Karma]]"; the [[Adept]] evolves these shapes consciously, other men throw them off unconsciously.

The adept to be successful and preserve his power must dwell in solitude and more or less within his own [[soul]]. Still less does exact science perceive that while the building ant, the busy bee, the nidifacient bird accumulate, each in their own humble way as much cosmic energy in its potential form as a Haydn, a [[Plato]], or a ploughman turning his furrow, in theirs; the hunter who kills game for his pleasure or profit, or the positivist who applies his intellect to proving that + x + = -, are wasting and scattering energy no less than the tiger which springs upon its prey. They all rob nature instead of enriching her, and will all in the degree of their intelligence find themselves accountable.

Exact experimental [[Science#Modern_Science|Science]] has nothing to do with morality, virtue, philanthropy, therefore can make no claim upon our help, until it blends itself with the [[metaphysics]]. Being but a cold classification of facts outside man, and existing before and after him, her domain of usefulness ceases for us at the outer boundary of these facts; and whatever the inferences and results for humanity from the materials acquired by her methods, she little cares. Therefore as our sphere lies entirely outside hers — as far as the path of Uranus is outside the earth's — we distinctly refuse to be broken on any wheel of her construction. Heat is but a mode of [[motion]] to her, and motion developes heat; but why the mechanical motion of the revolving wheel should be metaphysically of a higher value than the heat into which it is gradually transformed — she has yet to discover. The philosophical but transcendental (hence absurd?) notion of the medieval theosophists that the final progress of human labour aided by the incessant discoveries of man, must one day culminate in a process, which in imitation of the [[sun]]'s energy — in its capacity of a direct motor — shall result in the evolution of nutritious food out of inorganic matter — is unthinkable for men of science. Were the sun, the great nourishing father of our planetary System, to hatch granite chickens out of a boulder "under test conditions" tomorrow, they (the men of Science) would accept it as a scientific fact, without wasting a regret that the fowls were not alive so as to feed the hungry and the starving. But let a [[Khobilgan#Shaberon|Shaberon]] cross the Himalayas in a time of famine, and multiply sacks of rice for the perishing multitudes — as he could — and your magistrates and collectors would probably lodge him in jail, to make him confess what granary he had robbed. This is exact science and your realistic world. And though as you say you are impressed by the vast extent of the world's ignorance on every subject, which you pertinently designate as "a few palpable facts collected and roughly generalized and a technical jargon invented to hide man's ignorance of all that lies behind these facts"; and though you speak of your faith in the infinite possibilities of nature — yet you are content to spend your life in a work which aids only that same [[Science#Modern_Science|exact science]]. You cause a waste of cosmic energy by tons, to accumulate hardly a few ounces in your volumes — to speak figuratively. And despite your intuitive perceptions of the boundless reaches of nature, you take up the position that unless a proficient in arcane knowledge will waste upon your [[Simla Eclectic Theosophical Society|embryonic Society]] an energy which without moving from his place he can usefully distribute among millions, you, with your great natural powers will refuse to give a helping hand to humanity by beginning the work single handed, and trusting to time and the great Law to reward your labour.

Of your several questions we will first discuss, if you please, the one relating to the presumed failure of the "[[Brotherhood of Adepts|Fraternity]]" to "leave any mark upon the history of the world." They ought, you think, to have been able with their extraordinary advantages to have "gathered into their schools a considerable portion of the more enlightened minds of every race." How do you know they have made no such mark? Are you acquainted with their efforts, successes, and failures? Have you any dock upon which to arraign them? How could your world collect proofs of the doings of men who have sedulously kept closed every possible door of approach by which the inquisitive could spy upon them. The prime condition of their success was, that they should never be supervised or obstructed. What they have done they know; all those outside their circle could perceive was results, the causes of which were masked from view. To account for these results, men have in different ages invented theories of the interposition of "Gods," Special providences, fates, and the benign or hostile influences of the stars. There never was a time within or before the so-called historical period when our predecessors were not moulding events and "making history," the facts of which were subsequently and invariably distorted by "historians" to suit contemporary prejudices. Are you quite sure that the visible heroic figures in the successive dramas were not often but their puppets? We never pretended to be able to draw nations in the mass to this or that crisis in spite of the general drift of the world's cosmic relations. The [[Law of Cycles|cycles]] must run their rounds. Periods of mental and moral light and darkness succeed each other, as day does night. The major and minor [[yuga]]s must be accomplished according to the established order of things. And we, borne along on the mighty tide, can only modify and direct some of its minor currents. If we had the powers of the imaginary Personal [[God]], and the universal and immutable laws were but toys to play with, then indeed might we have created conditions that would have turned this earth into an Arcadia for lofty [[soul]]s. But having to deal with an immutable Law, being ourselves its creatures, we have had to do what we could and rest thankful. There have been times when "a considerable portion of enlightened minds" were taught in our schools. Such times there were in India, Persia, Egypt, Greece and Rome. But, as I remarked in [[Mahatma_Letter_No._2#Page_2|a letter to Mr. Sinnett]], the [[adept]] is the efflorescence of his age, and comparatively few ever appear in a single century. Earth is the battle ground of moral no less than of physical forces; and the boisterousness of [[Kāma|animal passions]] under the stimulus of the rude energies of the lower group of [[Elemental|etheric agents]], always tends to quench spirituality.

What else could one expect of men so nearly related to the [[Kingdoms of Life#Animal Kingdom|lower kingdom]] from which they evolved? True also, our numbers are just now diminishing but this is because, as I have said, we are of the human race, subject to its cyclic impulse and powerless to turn that back upon itself. Can you turn the Gunga or the Brahmaputra back to its sources; can you even dam it so that its piled up waters will not overflow the banks? No, but you may draw the stream partly into canals and utilize its hydraulic power for the good of mankind. So we, who can not stop the world from going in its destined direction, are yet able to divert some part of its energy into useful channels. Think of us as demi-gods and my explanation will not satisfy you; view us as simple men — perhaps a little wiser as the result of special study — and it ought to answer your objection.

"What good," say you, "is to be attained for my fellows and myself (the two are inseparable) by these [[Science#Occult_Science|occult sciences]]?" When the natives see that an interest is taken by the English and even by some high officials in India in their ancestral science and philosophies, they will themselves take openly to their study. And when they come to realise that the old "divine" [[phenomena]] were not miracles, but scientific effects, superstition will abate. Thus the greatest evil that now oppresses and retards the revival of Indian civilization will in time disappear. The present tendency of education is to make them materialistic and root out spirituality. With a proper understanding of what their ancestors meant by their writings and teachings, education would become a blessing whereas now it is often a curse. At present the non-educated as much as the learned natives regard the English as too prejudiced, because of their [[Christianity|Christian]] religion and modern [[science]], to care to understand them or their traditions. They mutually hate and mistrust each other. This changed attitude toward the older philosophy would influence the native Princes and wealthy men to endow normal schools for the education of pundits; and old MSS. hitherto buried out of the reach of the Europeans would again come to light, and with them the key to much of that which was hidden for ages from the popular understanding; for which your skeptical Sanscritists do not care, which your religious missionaries do not dare, to understand. Science would gain much — humanity every thing. Under the stimulus of the [[Simla Eclectic Theosophical Society|Anglo Indian Theosophical Society]], we might in time see another golden age of [[Saṃskṛta|Sanscrit]] literature. Such a movement would have the entire approbation of the Home Government as it would act as a preventive against discontent; and the sympathy of European Sanscritists who, in their divisions of opinion need the help of native pundits, now beyond their reach in the present state of mutual misunderstanding. They are even now bidding for such help. At this moment two educated Hindus of Bombay are assisting [[Max Müller]]; and a young Pundit of Guzerat a Fellow of the [[Theosophical Society|T.S.]] is aiding [[Monier Monier-Williams|Prof. Monier Williams]] at Oxford and living in his house. The first two are materialists and do harm; the latter single handed can do little, because the man whom he is serving is a prejudiced Christian.

If we look to Ceylon we shall see the most scholarly priests combining under the lead of the [[Theosophical Society|Theos. Society]] in a new exegesis of [[Buddhism|Buddhistic]] philosophy and — at Galle on the 15th of September, a secular Theosophical school for the teaching of Singhalese youth opened, with an attendance of over 300 scholars: an example about to be imitated at three other points in that island. If the T.S. "as at present constituted," has indeed no "real vitality" and yet in its modest way has done so much of practical good, how much greater results might not be anticipated from a body organized upon the better plan you could suggest!

The same causes that are materializing the [[Hinduism|Hindu]] mind are equally affecting all Western thought. Education enthrones skepticism but imprisons spiritualism. You can do immense good by helping to give the Western nations a secure basis upon which to reconstruct their crumbling faith. What they need is the evidence that Asiatic psychology alone supplies. Give this and you will confer happiness of mind on thousands. The era of blind faith is gone; that of enquiry is here. Enquiry that only unmasks error, without discovering anything upon which the [[soul]] can build, will but make iconoclasts. Iconoclasm from its very destructiveness can give nothing, it can only raze. But man can not rest satisfied with bare negation. [[Agnosticism]] is but a temporary halt.

This is the moment to guide the recurrent impulse which must soon come, and which will push the age toward extreme atheism, or drag it back to extreme sacerdotalism, if it is not led to the primitive and soul-satisfying philosophy of the [[Aryan]]s. He who observes what is going on today, on the one hand among the Catholics, who are breeding miracles as fast as the white ants do their young, on the other, among the free thinkers, who are converting by masses into agnostics — will see the drift of things. The age is revelling at a debauch of [[phenomena]]. The same marvels that the [[Spiritualism|spiritualists]] quote in opposition to the dogmas of eternal perdition and atonement, the catholics swarm to witness as the strongest proof of their faith in miracles. The skeptics make game of both. All are blind and there is no one to lead them! You and your colleagues may help furnish the materials for a needed [[Religion#Wisdom-Religion|universal religious philosophy]]; one impregnable to scientific assault because itself the finality of absolute science; and, a religion, that is indeed worthy of the name, since it includes the relations of man physical to man psychical, and of the two to all that is above and below them. Is not this worth a slight sacrifice? And if after reflection you should decide to enter this new career, let it be known that [[Simla Eclectic Theosophical Society|your Society]] is no miracle-mongering or banqueting club, nor specially given to the study of phenomenalism. Its chief aim is to extirpate current superstitions and skepticism, and, from long sealed ancient fountains to draw the proof that man may shape his own future [[karma|destiny]], and know for a certainty that he can live hereafter, if he only wills; and that all "[[phenomena]]" are but manifestations of natural law, to try to comprehend which is the duty of every intelligent being. You have personally devoted many years to a labour benevolently conceived and conscientiously carried out. Give to your fellow creatures half the attention you have bestowed on your "little birds," and you will round off a useful life with a grand and noble work.

Sincerely your friend

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[[File:Kh2aoh.png|center|120px|thumb|A page of the original published in the Hodgson Report]]
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'''NOTES:'''
*'''"Able to bend an iron destiny"'''. The 4th edition of the ''Mahatma Letters'' wrongly say "blend" instead of "bend."
* '''"The idea entertained by Mr. Sinnett and yourself is impracticable in part."''' This refers to the proposal of creating an independent Anglo-Indian Theosophical Society that would be taken under the patronage of one of the Masters. See [[Mahatma_Letter_No._2#Page_6|Mahatma Letter No. 2]]
* '''A few of your selected colleagues'''. The 4th edition of the ''Mahatma Letters'' wrongly say "our selected colleagues" instead of "your selected colleagues."
* '''John Tyndall''' FRS ([[August 2]], 1820 – [[December 4]], 1893) was a prominent Anglo-Irish 19th-century physicist. Through his books, Tyndall brought experimental physics to a wide audience.
* '''(Franz) Joseph Haydn''' ([[March 31]], 1732 – [[May 31]], 1809) was a prolific Austrian composer of the Classical period.
* '''Arcadia''' is a region in the central Peloponnese. In European Renaissance arts it was celebrated as an unspoiled, harmonious wilderness, and began to be used to refer to some imaginary idyllic paradise.
* '''"The Gunga or the Brahmaputra"''' refers to two major trans-boundary rivers of Asia--Ganges and Brahmaputra, which meet in the Ganges Delta and empty into the Bay of Bengal.
* '''"Influence the native Princes"'''. The 4th edition of the ''Mahatma Letters'' wrongly say "Princess."
* The term '''"free thinker"''' emerged toward the end of the 17th century in England to describe those who stood in opposition to the institution of the Church, and of literal belief in the Bible. At the end of the 19th century it attracted many intellectual people with leanings toward atheism and materialism.
* '''"Little birds"''' is a reference to [[A. O. Hume]]'s hobby as an ornithologist.
{{Col-end}}

== Context and background ==

The present is an answer to the first letter that [[A. O. Hume]] sent to [[Koot Hoomi|Master K.H.]] The original of this letter is not extant, although a copy of it exists in [[Patience Sinnett]]'s handwriting. A major portion of this letter was published by [[A. P. Sinnett]] in his book [[The Occult World]], but it was not published by [[A. Trevor Barker]] in the [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']]. In the fourth edition in chronological sequence it is published as Appendix I.

== Physical description of letter ==

== Publication history ==

== Commentary about this letter ==

== Notes =
</references>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. O. Hume]]
[[Category:ML with images]]
[[Category:ML missing images]]
[[Category:ML missing images 1880]]
[[es:Primera Carta de K.H. a A. O. Hume]]

First Letter from K.H. to A. O. Hume

2026-02-19T16:56:32Z

Ariel Martínez:

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. O. Hume]]
| sentvia = unknown
| header2 = Dates
| writtendate = Before October 27-29, 1880
| receiveddate = November, 1880
| otherdate = unknown
| header3 = Places
| sentfrom = Amritsur
| receivedat = unknown
| vialocation = unknown
}}
This letters appears as '''Appendix I''' in ''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''.

In the chronology of the correspondence, this comes before [[Mahatma Letter No. 7]].

 
 
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<big>[[Maha Chohan Letter|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
 

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

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Dear Sir,

Availing of the first moments of leisure to formally answer your letter of the 17th ultimo, I will now report the result of my conference with our chiefs upon the proposition therein contained; trying at the same time to answer all your questions.

I am first to thank you on behalf of the whole [[Brotherhood_of_Adepts#The_Tibetan_Brotherhood|section of our fraternity]] that is especially interested in the welfare of India for an offer of help whose importance and sincerity no one can doubt. Tracing our lineage through the vicissitudes of Indian civilization to a remote past, we have a love for our motherland so deep and passionate, that it has survived even the broadening and cosmopolitanizing (pardon me if this is not an English word) effect of our [[Occultism|studies in the hidden laws of nature]]. And so I and every other Indian patriot feel the strongest gratitude for every kind word or deed that is given in her behalf.

Imagine then, that since we are convinced that the degradation of India is largely due to the suffocation of her ancient spirituality; and that, whatever helps restore that higher standard of thought and morals must be a regenerating national force; every one of us would naturally and without urging be disposed to push forward a [[Simla Eclectic Theosophical Society|Society]] whose proposed formation is under debate; especially if it really is meant to become a society untainted by selfish motive, and whose object is the revival of ancient science and tendency to rehabilitate our country in the world's estimation. Take this for granted, without further asseverations. But you know, as any man who has read history, that patriots may burst their hearts in vain if circumstances are against them. Sometimes, it has happened that no human power, not even the fury and force of the loftiest patriotism, has been able to bend an iron destiny aside from its fixed course, and nations have gone out like torches dropped into water in the engulfing blackness of ruin. Thus, we who have the sense of our country's fall though not the power to lift her up at once, can not do as we would either as to general affairs or this particular one. And with the readiness but not the right to meet your advances more than half way we are forced to say that the idea entertained by [[A. P. Sinnett|Mr. Sinnett]] and yourself is impracticable in part. It is in a word impossible for myself or any [[Master of Wisdom|Brother]] or even an [[Chela|advanced neophyte]], to be specially assigned and set apart as the guiding Spirit or Chief of the [[Simla Eclectic Theosophical Society|Anglo-Indian Branch]]. We know it would be a good thing to have you and a few of your selected colleagues regularly instructed and shown the [[phenomena]] and their rationale. For though none but you few would be convinced, still it would be a decided gain to have even a few Englishmen of first-class ability enlisted as students of Asiatic Psychology. We are aware of all this and much more; hence we do not refuse to correspond with and otherwise help you in various ways. But what we do refuse is to take any other responsibility upon ourselves than this periodical correspondence and assistance with our advice; and, as occasion favours, such tangible, possibly visible proofs as would satisfy you of our presence and interest. To "guide" you we will not consent. However much we may be able to do, yet we can promise only to give you the full measure of your deserts. Deserve much and we will prove honest debtors; little and you need only expect a compensating return. This is not a mere text taken from a school boy's copybook, though it sounds so, but only the clumsy statement of the law of [[Brotherhood of Adepts|our order]]; and we can not transcend it. Utterly unacquainted with Western, especially English modes of thought and action, were we to meddle in an organization of such a kind you would find all your fixed habits and traditions incessantly clashing, if not with the new aspirations themselves, at least with their modes of realisation as suggested by us. You could not get unanimous consent to go even the length you might yourself. I have asked [[A. P. Sinnett|Mr. Sinnett]] to draft a plan embodying your joint ideas for submission to our chiefs, this seeming the shortest way to a mutual agreement. Under our "guidance" [[Simla Eclectic Theosophical Society|your Branch]] could not live, you not being men to be guided at all in that sense. Hence the Society would be a premature birth and a failure, looking as incongruous as a Paris Daumont drawn by a team of Indian yaks or camels. You ask us to teach you [[Science#Occult_Science|true Science]], the occult aspect of the known side of nature: and this you think can be as easily done as asked. You do not seem to realize the tremendous difficulties in the way of imparting even the rudiments of our Science to those who have been trained in the familiar methods of yours. You do not see that the more you have of the one the less capable you are of intuitively comprehending the other, for a man can only think in his worn grooves, and unless he has the courage to fill up these and make new ones for himself he must perforce travel on the old lines. Allow me a few instances.

In conformity with [[Science#Modern_Science|exact modern Science]] you would define but one cosmic [[Force|energy]], and see no difference between the energy expended by the traveller who pushes aside the bush that obstructs his path, and the scientific experimenter who expends an equal amount of energy in setting a pendulum in motion! We do. For we know there is a world of difference between the two. The one uselessly dissipates or scatters force, the other concentrates and stores it. And here please understand that I do not refer to the relative utility of the two as one might imagine; but only to the fact, that in the one case, there is but brute force flung out without any transmutation of that brute energy into the higher potential form of spiritual dynamics, and, in the other there is just that. Please do not consider me vaguely metaphysical. The idea I wish to convey is, that the result of the highest intellection in the scientifically occupied brain is the [[evolution]] of a sublimated form of spiritual energy, which, in the cosmic action, is productive of illimitable results, while the automatically acting brain holds or stores up in itself only a certain quantum of brute force that is unfruitful of benefit for the individual or humanity. The human brain is an exhaustless generator of the most refined quality of cosmic [[force]], out of the low, brute energy of nature; and the complete [[adept]] has made himself a centre from which irradiate potentialities that beget correlations upon correlations through [[Aeon|Æons]] to come. This is the key to the mystery of his being able to project into and [[Materialization|materialise]] in the visible world the forms that his imagination has constructed out of inert [[Cosmic Matter|cosmic matter]] in the invisible world. The [[adept]] does not create anything new, but only utilises and manipulates materials which nature has in store around him; a material which throughout [[Eternity|eternities]] has passed through all the forms; he has but to choose the one he wants and recall it into objective existence. Would not this sound to one of your "learned" biologists like a madman's dream?

You say there are few branches of [[science]] with which you do not possess more or less acquaintance, and that you believe you are doing a certain amount of good, having acquired the position to do this by long years of study. Doubtless you do. But will you permit me to sketch for you still more clearly the difference between the modes of — physical called exact — often out of mere politeness — and metaphysical sciences? The latter, as you know, being incapable of verification before mixed audiences, is classed by Mr. Tyndall with the fictions of poetry. The realistic science of fact, on the other hand, is utterly prosaic. Now for us poor and unknown philanthropists, no fact of either of these sciences is interesting except in the degree of its potentiality of moral results, and in the ratio of its usefulness to mankind. And what, in its proud isolation, can be more utterly indifferent to every one and everything, or more bound to nothing, but the selfish requisites for its advancement than this materialistic and realistic [[science]] of fact? May I not ask then without being taxed with a vain "display of science" what have the laws of Faraday, Tyndall, or others to do with philanthropy in their abstract relations with humanity viewed as an integral whole? What care they for man as an isolated atom of this great and harmonious Whole, even though they may sometimes be of practical use to him? [[Force|Cosmic energy]] is something eternal and incessant, [[matter]] is indestructible, and there stand the scientific facts. Doubt them and you are an ignoramus; deny them, a dangerous lunatic, a bigot; pretend to improve upon the theories — an impertinent charlatan. And yet even these scientific facts never suggested any proof to the world of experimenters, that nature consciously prefers that [[matter]] should be indestructible under organic rather than under inorganic forms; and that she works slowly but incessantly towards the realization of this object — the [[evolution]] of [[consciousness|conscious life]] out of inert material. Hence their ignorance about the scattering and concretion of cosmic energy in its metaphysical aspects; their division about Darwin's theories; their uncertainty about the degree of conscious life in separate elements; and, as a necessity, the scornful rejection of every phenomenon outside their own stated conditions and the very idea of worlds of [[Elemental|semi-intelligent if not intellectual forces]] at work in hidden corners of nature. To give you another practical illustration. We see a vast difference between the qualities of two equal amounts of energy expended by two men, of whom one, let us suppose, is on his way to his daily quiet work, and another on his way to denounce a fellow creature at the police station, while the men of science see none. And we — not they — see a specific difference between the energy in the motion of the wind and that of a revolving wheel. And why? Because every thought of man upon being evolved passes into the inner world and becomes an active entity by associating itself — coalescing, we might term it — with an [[elemental]]; that is to say with one of the semi-intelligent forces of the kingdoms. It survives as an active intelligence, a creature of the mind's begetting, for a longer or shorter period proportionate with the original intensity of the cerebral action which generated it. Thus, a good [[Thought-Forms|thought is perpetuated]] as an active beneficent power; an evil one as a maleficent demon. And so man is continually peopling his current in space with a world of his own, crowded with the offspring of his fancies, desires, impulses, and passions, a current which reacts upon any sensitive or and nervous organization which comes in contact with it in proportion to its dynamic intensity. The [[Buddhism|Buddhist]] calls this his "[[Skandha]]," the [[Hinduism|Hindu]] gives it the name of "[[Karma]]"; the [[Adept]] evolves these shapes consciously, other men throw them off unconsciously.

The adept to be successful and preserve his power must dwell in solitude and more or less within his own [[soul]]. Still less does exact science perceive that while the building ant, the busy bee, the nidifacient bird accumulate, each in their own humble way as much cosmic energy in its potential form as a Haydn, a [[Plato]], or a ploughman turning his furrow, in theirs; the hunter who kills game for his pleasure or profit, or the positivist who applies his intellect to proving that + x + = -, are wasting and scattering energy no less than the tiger which springs upon its prey. They all rob nature instead of enriching her, and will all in the degree of their intelligence find themselves accountable.

Exact experimental [[Science#Modern_Science|Science]] has nothing to do with morality, virtue, philanthropy, therefore can make no claim upon our help, until it blends itself with the [[metaphysics]]. Being but a cold classification of facts outside man, and existing before and after him, her domain of usefulness ceases for us at the outer boundary of these facts; and whatever the inferences and results for humanity from the materials acquired by her methods, she little cares. Therefore as our sphere lies entirely outside hers — as far as the path of Uranus is outside the earth's — we distinctly refuse to be broken on any wheel of her construction. Heat is but a mode of [[motion]] to her, and motion developes heat; but why the mechanical motion of the revolving wheel should be metaphysically of a higher value than the heat into which it is gradually transformed — she has yet to discover. The philosophical but transcendental (hence absurd?) notion of the medieval theosophists that the final progress of human labour aided by the incessant discoveries of man, must one day culminate in a process, which in imitation of the [[sun]]'s energy — in its capacity of a direct motor — shall result in the evolution of nutritious food out of inorganic matter — is unthinkable for men of science. Were the sun, the great nourishing father of our planetary System, to hatch granite chickens out of a boulder "under test conditions" tomorrow, they (the men of Science) would accept it as a scientific fact, without wasting a regret that the fowls were not alive so as to feed the hungry and the starving. But let a [[Khobilgan#Shaberon|Shaberon]] cross the Himalayas in a time of famine, and multiply sacks of rice for the perishing multitudes — as he could — and your magistrates and collectors would probably lodge him in jail, to make him confess what granary he had robbed. This is exact science and your realistic world. And though as you say you are impressed by the vast extent of the world's ignorance on every subject, which you pertinently designate as "a few palpable facts collected and roughly generalized and a technical jargon invented to hide man's ignorance of all that lies behind these facts"; and though you speak of your faith in the infinite possibilities of nature — yet you are content to spend your life in a work which aids only that same [[Science#Modern_Science|exact science]]. You cause a waste of cosmic energy by tons, to accumulate hardly a few ounces in your volumes — to speak figuratively. And despite your intuitive perceptions of the boundless reaches of nature, you take up the position that unless a proficient in arcane knowledge will waste upon your [[Simla Eclectic Theosophical Society|embryonic Society]] an energy which without moving from his place he can usefully distribute among millions, you, with your great natural powers will refuse to give a helping hand to humanity by beginning the work single handed, and trusting to time and the great Law to reward your labour.

Of your several questions we will first discuss, if you please, the one relating to the presumed failure of the "[[Brotherhood of Adepts|Fraternity]]" to "leave any mark upon the history of the world." They ought, you think, to have been able with their extraordinary advantages to have "gathered into their schools a considerable portion of the more enlightened minds of every race." How do you know they have made no such mark? Are you acquainted with their efforts, successes, and failures? Have you any dock upon which to arraign them? How could your world collect proofs of the doings of men who have sedulously kept closed every possible door of approach by which the inquisitive could spy upon them. The prime condition of their success was, that they should never be supervised or obstructed. What they have done they know; all those outside their circle could perceive was results, the causes of which were masked from view. To account for these results, men have in different ages invented theories of the interposition of "Gods," Special providences, fates, and the benign or hostile influences of the stars. There never was a time within or before the so-called historical period when our predecessors were not moulding events and "making history," the facts of which were subsequently and invariably distorted by "historians" to suit contemporary prejudices. Are you quite sure that the visible heroic figures in the successive dramas were not often but their puppets? We never pretended to be able to draw nations in the mass to this or that crisis in spite of the general drift of the world's cosmic relations. The [[Law of Cycles|cycles]] must run their rounds. Periods of mental and moral light and darkness succeed each other, as day does night. The major and minor [[yuga]]s must be accomplished according to the established order of things. And we, borne along on the mighty tide, can only modify and direct some of its minor currents. If we had the powers of the imaginary Personal [[God]], and the universal and immutable laws were but toys to play with, then indeed might we have created conditions that would have turned this earth into an Arcadia for lofty [[soul]]s. But having to deal with an immutable Law, being ourselves its creatures, we have had to do what we could and rest thankful. There have been times when "a considerable portion of enlightened minds" were taught in our schools. Such times there were in India, Persia, Egypt, Greece and Rome. But, as I remarked in [[Mahatma_Letter_No._2#Page_2|a letter to Mr. Sinnett]], the [[adept]] is the efflorescence of his age, and comparatively few ever appear in a single century. Earth is the battle ground of moral no less than of physical forces; and the boisterousness of [[Kāma|animal passions]] under the stimulus of the rude energies of the lower group of [[Elemental|etheric agents]], always tends to quench spirituality.

What else could one expect of men so nearly related to the [[Kingdoms of Life#Animal Kingdom|lower kingdom]] from which they evolved? True also, our numbers are just now diminishing but this is because, as I have said, we are of the human race, subject to its cyclic impulse and powerless to turn that back upon itself. Can you turn the Gunga or the Brahmaputra back to its sources; can you even dam it so that its piled up waters will not overflow the banks? No, but you may draw the stream partly into canals and utilize its hydraulic power for the good of mankind. So we, who can not stop the world from going in its destined direction, are yet able to divert some part of its energy into useful channels. Think of us as demi-gods and my explanation will not satisfy you; view us as simple men — perhaps a little wiser as the result of special study — and it ought to answer your objection.

"What good," say you, "is to be attained for my fellows and myself (the two are inseparable) by these [[Science#Occult_Science|occult sciences]]?" When the natives see that an interest is taken by the English and even by some high officials in India in their ancestral science and philosophies, they will themselves take openly to their study. And when they come to realise that the old "divine" [[phenomena]] were not miracles, but scientific effects, superstition will abate. Thus the greatest evil that now oppresses and retards the revival of Indian civilization will in time disappear. The present tendency of education is to make them materialistic and root out spirituality. With a proper understanding of what their ancestors meant by their writings and teachings, education would become a blessing whereas now it is often a curse. At present the non-educated as much as the learned natives regard the English as too prejudiced, because of their [[Christianity|Christian]] religion and modern [[science]], to care to understand them or their traditions. They mutually hate and mistrust each other. This changed attitude toward the older philosophy would influence the native Princes and wealthy men to endow normal schools for the education of pundits; and old MSS. hitherto buried out of the reach of the Europeans would again come to light, and with them the key to much of that which was hidden for ages from the popular understanding; for which your skeptical Sanscritists do not care, which your religious missionaries do not dare, to understand. Science would gain much — humanity every thing. Under the stimulus of the [[Simla Eclectic Theosophical Society|Anglo Indian Theosophical Society]], we might in time see another golden age of [[Saṃskṛta|Sanscrit]] literature. Such a movement would have the entire approbation of the Home Government as it would act as a preventive against discontent; and the sympathy of European Sanscritists who, in their divisions of opinion need the help of native pundits, now beyond their reach in the present state of mutual misunderstanding. They are even now bidding for such help. At this moment two educated Hindus of Bombay are assisting [[Max Müller]]; and a young Pundit of Guzerat a Fellow of the [[Theosophical Society|T.S.]] is aiding [[Monier Monier-Williams|Prof. Monier Williams]] at Oxford and living in his house. The first two are materialists and do harm; the latter single handed can do little, because the man whom he is serving is a prejudiced Christian.

If we look to Ceylon we shall see the most scholarly priests combining under the lead of the [[Theosophical Society|Theos. Society]] in a new exegesis of [[Buddhism|Buddhistic]] philosophy and — at Galle on the 15th of September, a secular Theosophical school for the teaching of Singhalese youth opened, with an attendance of over 300 scholars: an example about to be imitated at three other points in that island. If the T.S. "as at present constituted," has indeed no "real vitality" and yet in its modest way has done so much of practical good, how much greater results might not be anticipated from a body organized upon the better plan you could suggest!

The same causes that are materializing the [[Hinduism|Hindu]] mind are equally affecting all Western thought. Education enthrones skepticism but imprisons spiritualism. You can do immense good by helping to give the Western nations a secure basis upon which to reconstruct their crumbling faith. What they need is the evidence that Asiatic psychology alone supplies. Give this and you will confer happiness of mind on thousands. The era of blind faith is gone; that of enquiry is here. Enquiry that only unmasks error, without discovering anything upon which the [[soul]] can build, will but make iconoclasts. Iconoclasm from its very destructiveness can give nothing, it can only raze. But man can not rest satisfied with bare negation. [[Agnosticism]] is but a temporary halt.

This is the moment to guide the recurrent impulse which must soon come, and which will push the age toward extreme atheism, or drag it back to extreme sacerdotalism, if it is not led to the primitive and soul-satisfying philosophy of the [[Aryan]]s. He who observes what is going on today, on the one hand among the Catholics, who are breeding miracles as fast as the white ants do their young, on the other, among the free thinkers, who are converting by masses into agnostics — will see the drift of things. The age is revelling at a debauch of [[phenomena]]. The same marvels that the [[Spiritualism|spiritualists]] quote in opposition to the dogmas of eternal perdition and atonement, the catholics swarm to witness as the strongest proof of their faith in miracles. The skeptics make game of both. All are blind and there is no one to lead them! You and your colleagues may help furnish the materials for a needed [[Religion#Wisdom-Religion|universal religious philosophy]]; one impregnable to scientific assault because itself the finality of absolute science; and, a religion, that is indeed worthy of the name, since it includes the relations of man physical to man psychical, and of the two to all that is above and below them. Is not this worth a slight sacrifice? And if after reflection you should decide to enter this new career, let it be known that [[Simla Eclectic Theosophical Society|your Society]] is no miracle-mongering or banqueting club, nor specially given to the study of phenomenalism. Its chief aim is to extirpate current superstitions and skepticism, and, from long sealed ancient fountains to draw the proof that man may shape his own future [[karma|destiny]], and know for a certainty that he can live hereafter, if he only wills; and that all "[[phenomena]]" are but manifestations of natural law, to try to comprehend which is the duty of every intelligent being. You have personally devoted many years to a labour benevolently conceived and conscientiously carried out. Give to your fellow creatures half the attention you have bestowed on your "little birds," and you will round off a useful life with a grand and noble work.

Sincerely your friend

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[[File:Kh2aoh.png|center|120px|thumb|A page of the original published in the Hodgson Report]]
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'''NOTES:'''
*'''"Able to bend an iron destiny"'''. The 4th edition of the ''Mahatma Letters'' wrongly say "blend" instead of "bend."
* '''"The idea entertained by Mr. Sinnett and yourself is impracticable in part."''' This refers to the proposal of creating an independent Anglo-Indian Theosophical Society that would be taken under the patronage of one of the Masters. See [[Mahatma_Letter_No._2#Page_6|Mahatma Letter No. 2]]
* '''A few of your selected colleagues'''. The 4th edition of the ''Mahatma Letters'' wrongly say "our selected colleagues" instead of "your selected colleagues."
* '''John Tyndall''' FRS ([[August 2]], 1820 – [[December 4]], 1893) was a prominent Anglo-Irish 19th-century physicist. Through his books, Tyndall brought experimental physics to a wide audience.
* '''(Franz) Joseph Haydn''' ([[March 31]], 1732 – [[May 31]], 1809) was a prolific Austrian composer of the Classical period.
* '''Arcadia''' is a region in the central Peloponnese. In European Renaissance arts it was celebrated as an unspoiled, harmonious wilderness, and began to be used to refer to some imaginary idyllic paradise.
* '''"The Gunga or the Brahmaputra"''' refers to two major trans-boundary rivers of Asia--Ganges and Brahmaputra, which meet in the Ganges Delta and empty into the Bay of Bengal.
* '''"Influence the native Princes"'''. The 4th edition of the ''Mahatma Letters'' wrongly say "Princess."
* The term '''"free thinker"''' emerged toward the end of the 17th century in England to describe those who stood in opposition to the institution of the Church, and of literal belief in the Bible. At the end of the 19th century it attracted many intellectual people with leanings toward atheism and materialism.
* '''"Little birds"''' is a reference to [[A. O. Hume]]'s hobby as an ornithologist.
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== Context and background ==

The present is an answer to the first letter that [[A. O. Hume]] sent to [[Koot Hoomi|Master K.H.]] The original of this letter is not extant, although a copy of it exists in [[Patience Sinnett]]'s handwriting. A major portion of this letter was published by [[A. P. Sinnett]] in his book [[The Occult World]], but it was not published by [[A. Trevor Barker]] in the [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']]. In the fourth edition in chronological sequence it is published as Appendix I.

== Physical description of letter ==

== Publication history ==

== Commentary about this letter ==

== Notes =
</references>

[[Category:ML from Koot Hoomi]]
[[Category:ML to A. O. Hume]]
[[Category:ML with images]]
[[Category:ML missing images]]
[[Category:ML missing images 1880]]
[[es:Primera Carta de K.H. a A. O. Hume]]

Mahatma Letter No. 3c

2026-02-18T15:53:32Z

Ariel Martínez: /* Page 1 transcription, image, and notes */

Mahatma Letter No. 3a

2026-02-18T03:55:49Z

Ariel Martínez: /* Page 2 */

Mahatma Letter No. 2

2026-02-16T15:26:51Z

Ariel Martínez: /* Page 11 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate =
| receiveddate = October 19, 1880
| otherdate = unknown
| header3 = Places
| sentfrom = Somewhere in the Kashmir Valley
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 2''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 2.''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 2#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 1|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 3a|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 1|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 3a|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

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Received Simla, October 19th, 1880.

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[http://www.theosophy.wiki/mywiki/images/ML/2-0_Cover_sheet_6016.jpg http://www.theosophy.wiki/mywiki/images/ML/2-0_Cover_sheet_6016_thm.jpg]

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'''NOTES:'''
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== Page 1 transcription, image, and notes ==

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Much esteemed Sir and Brother,

We will be at cross purposes in our correspondence until it has been made entirely plain that [[occult science]] has its own methods of research as fixed and arbitrary as the methods of its antithesis physical science are in their way. If the latter has its dicta so also has the former; and he who would cross the boundary of the unseen world can no more prescribe how he will proceed than the traveller who tries to penetrate to the inner subterranean recesses of L'Hassa — the blessed, could show the way to his guide. The [[mysteries]] never were, never can be, put within the reach of the general public, not, at least, until that longed for day when our religious philosophy becomes universal. At no time have more than a scarcely appreciable minority of men possessed nature's secret, though multitudes have witnessed the practical

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'''NOTES:'''
* '''L'Hassa''' is Lhasa, the capital of Tibet. It literally means "place of the gods."
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== Page 2 ==

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evidences of the possibility of their possession. The [[adept]] is the rare efflorescence of a generation of enquirers; and to become one, he must obey the inward impulse of his [[soul]] irrespective of the prudential considerations of worldly science or sagacity. Your desire is to be brought to communicate with one of us directly, without the agency of either [[H. P. Blavatsky|Mad. B.]] or any [[medium]]. Your idea would be, as I understand it, to obtain such communications either by letters — as the present one — or by audible words so as to be guided by one of us in the management and principally in the instruction of the [[Theosophical Society|society]]. You seek all this, and yet, as you say yourself, hitherto you have not found "sufficient reasons" to even give up your "modes of life" — directly hostile to such modes of communications. This is hardly reasonable. He who would lift up high the banner of [[mysticism]] and proclaim its reign near at hand, must give the example to others. He must be the first to change his modes of life; and, regarding the study of the [[occult]] [[mysteries]] as the upper step in the ladder

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'''NOTES:'''
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== Page 3 ==

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of Knowledge must loudly proclaim it such despite exact science and the opposition of society. "The Kingdom of Heaven is obtained by force" say the [[Christianity|Christian]] [[mysticism|mystics]]. It is but with armed hand, and ready to either conquer or perish that the modern [[mysticism|mystic]] can hope to achieve his object.

My first answer covered, I believed, most of the questions contained in your second and even third letter. Having then expressed therein my opinion that the world in general was unripe for any too staggering proof of [[occult]] power, there but remains to deal with the isolated individuals, who seek like yourself to penetrate behind the veil of [[matter]] into the world of primal causes, i.e., we need only consider now the cases of [[A. P. Sinnett|yourself]] and [[A. O. Hume|Mr. Hume]]. This gentleman also, has done me the great honour to address me by name, offering to me a few questions and stating the conditions upon which he would be willing to work for us seriously. But your motives and aspirations being of diametrically opposite character, and

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'''NOTES:'''
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== Page 4 ==

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hence — leading to different results I must reply to each of you separately.

The first and chief consideration in determining us to accept or reject your offer lies in the inner motive which propels you to seek our instructions, and in a certain sense — our guidance. The latter in all cases under reserve — as I understand it, and therefore remaining a question independent of aught else. Now, what are your motives? I may try to define them in their general aspect, leaving details for further consideration. They are: (1) The desire to receive positive and unimpeachable proofs that there really are forces in nature of which science knows nothing; (2) The hope to appropriate them some day — the sooner the better, for you do not like to wait — so as to enable yourself — (a) to demonstrate their existence to a few chosen western minds; (b) to contemplate future life as an objective reality built upon the rock of Knowledge — not of faith; and (c) to finally learn — most important this, among all your motives, perhaps, though the

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'''NOTES:'''
*

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most occult and the best guarded — the whole truth about our Lodges and ourselves; to get, in short, the positive assurance that the "[[Brothers]]" — of whom everyone hears so much and sees so little — are real entities — not fictions of a disordered hallucinated brain. Such, viewed in their best light appear to us your "motives" for addressing me. And in the same spirit do I answer them, hoping that my sincerity will not be interpreted in a wrong way or attributed to anything like an unfriendly spirit.

To our minds then, these motives, sincere and worthy of every serious consideration from the worldly standpoint, appear — selfish. (You have to pardon me what you might view as crudeness of language, if your desire really is, that which you profess — to learn truth and get instruction from us — who belong to quite a different world from the one you move in.) They are selfish because you must be aware that the chief object of the [[Theosophical Society|T.S.]] is not so much to gratify individual aspirations as to serve our fellow men: and the real value of this term "selfish," which may jar

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'''NOTES:'''
*

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upon your ear, has a peculiar significance with us which it cannot have with you; therefore, and to begin with, you must not accept it otherwise, than in the former sense. Perhaps you will better appreciate our meaning when told that in our view the highest aspirations for the welfare of humanity become tainted with selfishness if, in the mind of the philanthropist there lurks the shadow of desire for self benefit or a tendency to do injustice, even when these exist unconsciously to himself. Yet, you have ever discussed but to put down the idea of a universal Brotherhood, questioned its usefulness, and advised to remodel the [[Theosophical Society|T.S.]] on the principle of a college for the special study of [[occultism]]. This, my respected and esteemed friend and Brother — will never do!

Having disposed of "personal motives," let us analyze your "terms" for helping us to do public good. Broadly stated these terms are — first: that an independent [[Simla Eclectic Theosophical Society|Anglo-Indian Theosophical Society]]

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'''NOTES:'''
*

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shall be founded through your kind services, in the management of which neither of our present representatives shall have any voice; and second, that one of us shall take the new body "under his patronage," — be — "in free and direct communication with its leaders," and afford them "direct proof that he really possessed that superior knowledge of the forces of nature and the attributes of the [[Soul#Human soul|human soul]] which would inspire them with proper confidence in his leadership." I have copied your own words, so as to avoid inaccuracy in defining the position.

From your point of view then, those terms may seem so very reasonable as to provoke no dissent; and, indeed, a majority of your countrymen — if not of Europeans — might share that opinion. What, will you say, can be more reasonable than to ask that teacher — anxious to disseminate his knowledge, and pupil — offering him to do so should be brought face to face and the one give the experimental proofs to the other that his instructions were correct? Man of the world, living

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'''NOTES:'''
*

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in, and in full sympathy with it — you are undoubtedly right. But the men of this other world of ours, untutored in your modes of thought, and who find very hard at times to follow and appreciate the latter, can hardly be blamed for not responding as heartily to your suggestions as in your opinion they deserve. The first and most important of our objections is to be found in our Rules. True, we have our schools and teachers, our [[neophyte]]s and [[Khobilgan#Shaberon|shaberons]] (superior [[adepts]]), and the door is always opened to the right man who knocks. And, we invariably welcome the new comer; — only, instead of going over to him he has to come to us. More than that: unless he has reached that point in the path of [[occultism]] from which return is impossible, by his having irrevocably pledged himself to our association, we never — except in cases of utmost moment — visit him or even cross the threshold of his door in visible appearance.

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'''NOTES:'''
*

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Is any of you so eager for knowledge and the beneficent powers it confers as to be ready to leave your world and come into ours? Then let him come; but he must not think to return until the seal of the [[mysteries]] has locked his lips even against the chances of his own weakness or indiscretion. Let him come by all means, as the pupil to the master, and without conditions; or let him wait, as so many others have, and be satisfied with such crumbs of knowledge as may fall in his way.

And supposing you were thus to come — as two of your own countrymen have already — as [[H. P. Blavatsky|Mad. B.]] did, and [[H. S. Olcott|Mr. O.]] will; supposing you were to abandon all for the truth; to toil wearily for years up the hard steep road, not daunted by obstacles, firm under every temptation; were to faithfully keep within your heart the secrets entrusted to you as a trial; had worked with all your energy and unselfishly to spread the truth and provoke men to

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'''NOTES:'''
* '''Two of your own countrymen..."''' According to Boris de Zirkoff one of these two Englishmen may have been Captain Seymour, "a wealthy and well-educated man, took up the Brahmanical creed and became a yogin."<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. III (Wheaton, IL: Theosophical Publishing House, 1995), 152.</ref>

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correct thinking and a correct life — would you consider it just, if, after all your efforts, we were to grant to [[H. P. Blavatsky|Mad. B.]] or [[H. S. Olcott|Mr. O.]] as "outsiders" the terms you now ask for yourselves? Of these two persons one has already given three-fourths of a life, the other six years of manhood's prime to us, and both will so labour to the close of their days. Though ever working for their merited reward, yet never demanding it, nor murmuring when disappointed. Even though they respectively could accomplish far less than they do, would it not be a palpable injustice to ignore them as proposed in an important field of [[Theosophy|Theosophical]] effort? Ingratitude is not among our vices, nor do we imagine you would wish to advise it. . . .

Neither of them has the least inclination to interfere with the management of the contemplated Anglo-Indian Branch, nor dictate its officers. But, the new society, if formed at all, must (though bearing a

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'''NOTES:'''
*

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distinctive title of its own) be, in fact, a Branch of the Parent body as is the British Theosophical Society at London, and contribute to its vitality and usefulness by promoting its leading idea of a Universal Brotherhood, and in other practicable ways.

Badly as the [[phenomena]] may have been shown, there have still been — as yourself admit — certain ones that are unimpeachable. The "raps on the table when no one touches it," and the "bell sounds in the air" have, you say, "always been regarded as satisfactory," etc., etc. From this, you reason that good "test [[phenomena]]" may easily be multiplied ad infinitum." So they can — in any place where our magnetic and other conditions are constantly offered; and where we do not have to act with and through an enfeebled female body in which, as we might say, a vital cyclone is raging much of the time. But, imperfect as may be our visible agent — and often most unsatisfactory and imperfect she is — yet, she is the best available at present,

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'''NOTES:'''
* '''"An enfeebled female body"''' refers to [[H. P. Blavatsky]]'s.

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and her [[phenomena]] have for about half a century astounded and baffled some of the cleverest minds of the age. If ignorant of "journalistic etiquette" and the requirements of physical science, we still have an intuition of the effects of causes. Since you have written nothing about the very [[phenomena]] you properly regard as so convincing we have the right to infer that much precious power may be wasted without better results. By itself the [[Brooch (phenomenon)#Brooch No. 1|"brooch" affair]] is — in the eyes of the world — completely useless, and time will prove me right. Your kind intention has entirely failed.

To conclude: we are ready to continue this correspondence if the view given of [[occult]] study as above suits you. Through the ordeal described, each of us, whatever his country, or race, has passed. Meanwhile, hoping in the best — yours faithfully as ever

[[Koot Hoomi|Koot' Hoomi Lal Sing]].

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'''NOTES:'''
* '''The "brooch" affair''' refers to a [[phenomena]] that took place on [[October 3]], 1880, at a dinner party organized by Mrs. and [[A. O. Hume|Mr. Hume]] at their home.

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== Context and background ==

The first letter received from the Mahatma K.H. was written from Toling Monastery, a relatively short distance over the border in Tibet. When the second was written (or precipitated), the Mahatma had left Toling Monastery and was somewhere in the Kashmir Valley on his way to consult with the Mahachohan about a letter he had received from A.O. Hume.

As explained by Sinnett in The Occult World (90-91), Hume had read the first letter from the Mahatma and, becoming enthused with the possibilities of such a correspondence, decided to write to K.H. himself. In that letter he offered to give up everything and go into seclusion if only he could be trained in occultism so that he could return to the world and demonstrate its realities. 1

After receiving the Mahatma’s first letter, Mr. Sinnett wrote to him again, saying in effect that the European mind was less intractable than K.H. had represented it, and setting forth some of the “terms” under which he would be willing to work for the cause of the Masters. He also made a suggestion, which he and Hume had devised, that a separate branch of the Theosophical Society should be formed, to be called the Anglo-Indian Branch, not to be subject in any way to H.P.B. and Col. Olcott, but connected directly with the Brotherhood, with the Mahatmas giving their instructions and teachings directly to the members of the branch. It seems that Hume also, in his letter to the Mahatma, had argued for this suggestion.

Received Simla, October 19th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was:
<blockquote>
Similar in appearance to [[Mahatma Letter No. 1|ML-1]] and in the same dull black ink. On 6 sheets of standard size white paper, on both sides. Also, as in ML-1, the signature is in a somewhat different script from the text and in a slightly darker ink. It has a tinge of red in places. Also the signature varies a little from the previous one in that the last three parts are all joined together and the "h" at the end is illegible or missing. There are three dots in the form of a triangle beneath the signature.<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), 37-38.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>
 

== Additional resources ==

[[es:Carta de los Mahatmas No. 2]]
[[it:Lettera dei Mahatma n° 2]]

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

Mahatma Letter No. 2

2026-02-16T15:19:06Z

Ariel Martínez: /* Page 8 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate =
| receiveddate = October 19, 1880
| otherdate = unknown
| header3 = Places
| sentfrom = Somewhere in the Kashmir Valley
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 2''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 2.''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 2#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 1|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 3a|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 1|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 3a|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

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Received Simla, October 19th, 1880.

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

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Much esteemed Sir and Brother,

We will be at cross purposes in our correspondence until it has been made entirely plain that [[occult science]] has its own methods of research as fixed and arbitrary as the methods of its antithesis physical science are in their way. If the latter has its dicta so also has the former; and he who would cross the boundary of the unseen world can no more prescribe how he will proceed than the traveller who tries to penetrate to the inner subterranean recesses of L'Hassa — the blessed, could show the way to his guide. The [[mysteries]] never were, never can be, put within the reach of the general public, not, at least, until that longed for day when our religious philosophy becomes universal. At no time have more than a scarcely appreciable minority of men possessed nature's secret, though multitudes have witnessed the practical

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'''NOTES:'''
* '''L'Hassa''' is Lhasa, the capital of Tibet. It literally means "place of the gods."
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evidences of the possibility of their possession. The [[adept]] is the rare efflorescence of a generation of enquirers; and to become one, he must obey the inward impulse of his [[soul]] irrespective of the prudential considerations of worldly science or sagacity. Your desire is to be brought to communicate with one of us directly, without the agency of either [[H. P. Blavatsky|Mad. B.]] or any [[medium]]. Your idea would be, as I understand it, to obtain such communications either by letters — as the present one — or by audible words so as to be guided by one of us in the management and principally in the instruction of the [[Theosophical Society|society]]. You seek all this, and yet, as you say yourself, hitherto you have not found "sufficient reasons" to even give up your "modes of life" — directly hostile to such modes of communications. This is hardly reasonable. He who would lift up high the banner of [[mysticism]] and proclaim its reign near at hand, must give the example to others. He must be the first to change his modes of life; and, regarding the study of the [[occult]] [[mysteries]] as the upper step in the ladder

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of Knowledge must loudly proclaim it such despite exact science and the opposition of society. "The Kingdom of Heaven is obtained by force" say the [[Christianity|Christian]] [[mysticism|mystics]]. It is but with armed hand, and ready to either conquer or perish that the modern [[mysticism|mystic]] can hope to achieve his object.

My first answer covered, I believed, most of the questions contained in your second and even third letter. Having then expressed therein my opinion that the world in general was unripe for any too staggering proof of [[occult]] power, there but remains to deal with the isolated individuals, who seek like yourself to penetrate behind the veil of [[matter]] into the world of primal causes, i.e., we need only consider now the cases of [[A. P. Sinnett|yourself]] and [[A. O. Hume|Mr. Hume]]. This gentleman also, has done me the great honour to address me by name, offering to me a few questions and stating the conditions upon which he would be willing to work for us seriously. But your motives and aspirations being of diametrically opposite character, and

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hence — leading to different results I must reply to each of you separately.

The first and chief consideration in determining us to accept or reject your offer lies in the inner motive which propels you to seek our instructions, and in a certain sense — our guidance. The latter in all cases under reserve — as I understand it, and therefore remaining a question independent of aught else. Now, what are your motives? I may try to define them in their general aspect, leaving details for further consideration. They are: (1) The desire to receive positive and unimpeachable proofs that there really are forces in nature of which science knows nothing; (2) The hope to appropriate them some day — the sooner the better, for you do not like to wait — so as to enable yourself — (a) to demonstrate their existence to a few chosen western minds; (b) to contemplate future life as an objective reality built upon the rock of Knowledge — not of faith; and (c) to finally learn — most important this, among all your motives, perhaps, though the

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most occult and the best guarded — the whole truth about our Lodges and ourselves; to get, in short, the positive assurance that the "[[Brothers]]" — of whom everyone hears so much and sees so little — are real entities — not fictions of a disordered hallucinated brain. Such, viewed in their best light appear to us your "motives" for addressing me. And in the same spirit do I answer them, hoping that my sincerity will not be interpreted in a wrong way or attributed to anything like an unfriendly spirit.

To our minds then, these motives, sincere and worthy of every serious consideration from the worldly standpoint, appear — selfish. (You have to pardon me what you might view as crudeness of language, if your desire really is, that which you profess — to learn truth and get instruction from us — who belong to quite a different world from the one you move in.) They are selfish because you must be aware that the chief object of the [[Theosophical Society|T.S.]] is not so much to gratify individual aspirations as to serve our fellow men: and the real value of this term "selfish," which may jar

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upon your ear, has a peculiar significance with us which it cannot have with you; therefore, and to begin with, you must not accept it otherwise, than in the former sense. Perhaps you will better appreciate our meaning when told that in our view the highest aspirations for the welfare of humanity become tainted with selfishness if, in the mind of the philanthropist there lurks the shadow of desire for self benefit or a tendency to do injustice, even when these exist unconsciously to himself. Yet, you have ever discussed but to put down the idea of a universal Brotherhood, questioned its usefulness, and advised to remodel the [[Theosophical Society|T.S.]] on the principle of a college for the special study of [[occultism]]. This, my respected and esteemed friend and Brother — will never do!

Having disposed of "personal motives," let us analyze your "terms" for helping us to do public good. Broadly stated these terms are — first: that an independent [[Simla Eclectic Theosophical Society|Anglo-Indian Theosophical Society]]

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shall be founded through your kind services, in the management of which neither of our present representatives shall have any voice; and second, that one of us shall take the new body "under his patronage," — be — "in free and direct communication with its leaders," and afford them "direct proof that he really possessed that superior knowledge of the forces of nature and the attributes of the [[Soul#Human soul|human soul]] which would inspire them with proper confidence in his leadership." I have copied your own words, so as to avoid inaccuracy in defining the position.

From your point of view then, those terms may seem so very reasonable as to provoke no dissent; and, indeed, a majority of your countrymen — if not of Europeans — might share that opinion. What, will you say, can be more reasonable than to ask that teacher — anxious to disseminate his knowledge, and pupil — offering him to do so should be brought face to face and the one give the experimental proofs to the other that his instructions were correct? Man of the world, living

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*

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in, and in full sympathy with it — you are undoubtedly right. But the men of this other world of ours, untutored in your modes of thought, and who find very hard at times to follow and appreciate the latter, can hardly be blamed for not responding as heartily to your suggestions as in your opinion they deserve. The first and most important of our objections is to be found in our Rules. True, we have our schools and teachers, our [[neophyte]]s and [[Khobilgan#Shaberon|shaberons]] (superior [[adepts]]), and the door is always opened to the right man who knocks. And, we invariably welcome the new comer; — only, instead of going over to him he has to come to us. More than that: unless he has reached that point in the path of [[occultism]] from which return is impossible, by his having irrevocably pledged himself to our association, we never — except in cases of utmost moment — visit him or even cross the threshold of his door in visible appearance.

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Is any of you so eager for knowledge and the beneficent powers it confers as to be ready to leave your world and come into ours? Then let him come; but he must not think to return until the seal of the [[mysteries]] has locked his lips even against the chances of his own weakness or indiscretion. Let him come by all means, as the pupil to the master, and without conditions; or let him wait, as so many others have, and be satisfied with such crumbs of knowledge as may fall in his way.

And supposing you were thus to come — as two of your own countrymen have already — as [[H. P. Blavatsky|Mad. B.]] did, and [[H. S. Olcott|Mr. O.]] will; supposing you were to abandon all for the truth; to toil wearily for years up the hard steep road, not daunted by obstacles, firm under every temptation; were to faithfully keep within your heart the secrets entrusted to you as a trial; had worked with all your energy and unselfishly to spread the truth and provoke men to

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'''NOTES:'''
* '''Two of your own countrymen..."''' According to Boris de Zirkoff one of these two Englishmen may have been Captain Seymour, "a wealthy and well-educated man, took up the Brahmanical creed and became a yogin."<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. III (Wheaton, IL: Theosophical Publishing House, 1995), 152.</ref>

{{Col-end}}

== Page 10 ==

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correct thinking and a correct life — would you consider it just, if, after all your efforts, we were to grant to [[H. P. Blavatsky|Mad. B.]] or [[H. S. Olcott|Mr. O.]] as "outsiders" the terms you now ask for yourselves? Of these two persons one has already given three-fourths of a life, the other six years of manhood's prime to us, and both will so labour to the close of their days. Though ever working for their merited reward, yet never demanding it, nor murmuring when disappointed. Even though they respectively could accomplish far less than they do, would it not be a palpable injustice to ignore them as proposed in an important field of [[Theosophy|Theosophical]] effort? Ingratitude is not among our vices, nor do we imagine you would wish to advise it. . . .

Neither of them has the least inclination to interfere with the management of the contemplated Anglo-Indian Branch, nor dictate its officers. But, the new society, if formed at all, must (though bearing a

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

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[http://www.theosophy.wiki/mywiki/images/ML/2-10_6027.jpg http://www.theosophy.wiki/mywiki/images/ML/2-10_6027_thm.jpg]

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'''NOTES:'''
*

{{Col-end}}

== Page 11 ==

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distinctive title of its own) be, in fact, a Branch of the Parent body as is the British Theosophical Society at London, and contribute to its vitality and usefulness by promoting its leading idea of a Universal Brotherhood, and in other practicable ways.

Badly as the [[phenomena]] may have been shown, there have still been — as yourself admit — certain ones that are unimpeachable. The "raps on the table when no one touches it," and the "bell sounds in the air" have, you say, "always been regarded as satisfactory," etc., etc. From this, you reason that good "test [[phenomena]]" may easily be multiplied ad infinitum." So they can — in any place where our magnetic and other conditions are constantly offered; and where we do not have to act with and through an enfeebled female body in which, as we might say, a vital cyclone is raging much of the time. But, imperfect as may be our visible agent — and often most unsatisfactory and imperfect she is — yet, she is the best available at present,

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

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[http://www.theosophy.wiki/mywiki/images/ML/2-11_6028.jpg http://www.theosophy.wiki/mywiki/images/ML/2-11_6028_thm.jpg]

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'''NOTES:'''
* '''"An enfeebled female body"''' refers to [[H. P. Blavatsky]]'s.

{{Col-end}}

== Page 12 ==

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and her [[phenomena]] have for about half a century astounded and baffled some of the cleverest minds of the age. If ignorant of "journalistic etiquette" and the requirements of physical science, we still have an intuition of the effects of causes. Since you have written nothing about the very [[phenomena]] you properly regard as so convincing we have the right to infer that much precious power may be wasted without better results. By itself the [[Brooch (phenomenon)#Brooch No. 1|"brooch" affair]] is — in the eyes of the world — completely useless, and time will prove me right. Your kind intention has entirely failed.

To conclude: we are ready to continue this correspondence if the view given of [[occult]] study as above suits you. Through the ordeal described, each of us, whatever his country, or race, has passed. Meanwhile, hoping in the best — yours faithfully as ever

[[Koot Hoomi|Koot' Hoomi Lal Sing]].

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

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[http://www.theosophy.wiki/mywiki/images/ML/2-12_6029.jpg http://www.theosophy.wiki/mywiki/images/ML/2-12_6029_thm.jpg]

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'''NOTES:'''
* '''The "brooch" affair''' refers to a [[phenomena]] that took place on [[October 3]], 1880, at a dinner party organized by Mrs. and [[A. O. Hume|Mr. Hume]] at their home.

{{Col-end}}

== Context and background ==

The first letter received from the Mahatma K.H. was written from Toling Monastery, a relatively short distance over the border in Tibet. When the second was written (or precipitated), the Mahatma had left Toling Monastery and was somewhere in the Kashmir Valley on his way to consult with the Mahachohan about a letter he had received from A.O. Hume.

As explained by Sinnett in The Occult World (90-91), Hume had read the first letter from the Mahatma and, becoming enthused with the possibilities of such a correspondence, decided to write to K.H. himself. In that letter he offered to give up everything and go into seclusion if only he could be trained in occultism so that he could return to the world and demonstrate its realities. 1

After receiving the Mahatma’s first letter, Mr. Sinnett wrote to him again, saying in effect that the European mind was less intractable than K.H. had represented it, and setting forth some of the “terms” under which he would be willing to work for the cause of the Masters. He also made a suggestion, which he and Hume had devised, that a separate branch of the Theosophical Society should be formed, to be called the Anglo-Indian Branch, not to be subject in any way to H.P.B. and Col. Olcott, but connected directly with the Brotherhood, with the Mahatmas giving their instructions and teachings directly to the members of the branch. It seems that Hume also, in his letter to the Mahatma, had argued for this suggestion.

Received Simla, October 19th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was:
<blockquote>
Similar in appearance to [[Mahatma Letter No. 1|ML-1]] and in the same dull black ink. On 6 sheets of standard size white paper, on both sides. Also, as in ML-1, the signature is in a somewhat different script from the text and in a slightly darker ink. It has a tinge of red in places. Also the signature varies a little from the previous one in that the last three parts are all joined together and the "h" at the end is illegible or missing. There are three dots in the form of a triangle beneath the signature.<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), 37-38.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>
 

== Additional resources ==

[[es:Carta de los Mahatmas No. 2]]
[[it:Lettera dei Mahatma n° 2]]

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

Mahatma Letter No. 2

2026-02-16T15:15:41Z

Ariel Martínez: /* Page 7 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate =
| receiveddate = October 19, 1880
| otherdate = unknown
| header3 = Places
| sentfrom = Somewhere in the Kashmir Valley
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 2''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 2.''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 2#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 1|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 3a|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 1|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 3a|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

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Received Simla, October 19th, 1880.

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[http://www.theosophy.wiki/mywiki/images/ML/2-0_Cover_sheet_6016.jpg http://www.theosophy.wiki/mywiki/images/ML/2-0_Cover_sheet_6016_thm.jpg]

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'''NOTES:'''
*

{{Col-end}}

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

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Much esteemed Sir and Brother,

We will be at cross purposes in our correspondence until it has been made entirely plain that [[occult science]] has its own methods of research as fixed and arbitrary as the methods of its antithesis physical science are in their way. If the latter has its dicta so also has the former; and he who would cross the boundary of the unseen world can no more prescribe how he will proceed than the traveller who tries to penetrate to the inner subterranean recesses of L'Hassa — the blessed, could show the way to his guide. The [[mysteries]] never were, never can be, put within the reach of the general public, not, at least, until that longed for day when our religious philosophy becomes universal. At no time have more than a scarcely appreciable minority of men possessed nature's secret, though multitudes have witnessed the practical

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[http://www.theosophy.wiki/mywiki/images/ML/2-1_6018.jpg http://www.theosophy.wiki/mywiki/images/ML/2-1_6018_thm.jpg]

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'''NOTES:'''
* '''L'Hassa''' is Lhasa, the capital of Tibet. It literally means "place of the gods."
{{Col-end}}

== Page 2 ==

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evidences of the possibility of their possession. The [[adept]] is the rare efflorescence of a generation of enquirers; and to become one, he must obey the inward impulse of his [[soul]] irrespective of the prudential considerations of worldly science or sagacity. Your desire is to be brought to communicate with one of us directly, without the agency of either [[H. P. Blavatsky|Mad. B.]] or any [[medium]]. Your idea would be, as I understand it, to obtain such communications either by letters — as the present one — or by audible words so as to be guided by one of us in the management and principally in the instruction of the [[Theosophical Society|society]]. You seek all this, and yet, as you say yourself, hitherto you have not found "sufficient reasons" to even give up your "modes of life" — directly hostile to such modes of communications. This is hardly reasonable. He who would lift up high the banner of [[mysticism]] and proclaim its reign near at hand, must give the example to others. He must be the first to change his modes of life; and, regarding the study of the [[occult]] [[mysteries]] as the upper step in the ladder

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[http://www.theosophy.wiki/mywiki/images/ML/2-2_6019.jpg http://www.theosophy.wiki/mywiki/images/ML/2-2_6019_thm.jpg]
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'''NOTES:'''
*

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== Page 3 ==

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of Knowledge must loudly proclaim it such despite exact science and the opposition of society. "The Kingdom of Heaven is obtained by force" say the [[Christianity|Christian]] [[mysticism|mystics]]. It is but with armed hand, and ready to either conquer or perish that the modern [[mysticism|mystic]] can hope to achieve his object.

My first answer covered, I believed, most of the questions contained in your second and even third letter. Having then expressed therein my opinion that the world in general was unripe for any too staggering proof of [[occult]] power, there but remains to deal with the isolated individuals, who seek like yourself to penetrate behind the veil of [[matter]] into the world of primal causes, i.e., we need only consider now the cases of [[A. P. Sinnett|yourself]] and [[A. O. Hume|Mr. Hume]]. This gentleman also, has done me the great honour to address me by name, offering to me a few questions and stating the conditions upon which he would be willing to work for us seriously. But your motives and aspirations being of diametrically opposite character, and

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[http://www.theosophy.wiki/mywiki/images/ML/2-3_6020.jpg http://www.theosophy.wiki/mywiki/images/ML/2-3_6020_thm.jpg]
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'''NOTES:'''
*

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== Page 4 ==

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hence — leading to different results I must reply to each of you separately.

The first and chief consideration in determining us to accept or reject your offer lies in the inner motive which propels you to seek our instructions, and in a certain sense — our guidance. The latter in all cases under reserve — as I understand it, and therefore remaining a question independent of aught else. Now, what are your motives? I may try to define them in their general aspect, leaving details for further consideration. They are: (1) The desire to receive positive and unimpeachable proofs that there really are forces in nature of which science knows nothing; (2) The hope to appropriate them some day — the sooner the better, for you do not like to wait — so as to enable yourself — (a) to demonstrate their existence to a few chosen western minds; (b) to contemplate future life as an objective reality built upon the rock of Knowledge — not of faith; and (c) to finally learn — most important this, among all your motives, perhaps, though the

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[http://www.theosophy.wiki/mywiki/images/ML/2-4_6021.jpg http://www.theosophy.wiki/mywiki/images/ML/2-4_6021_thm.jpg]
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'''NOTES:'''
*

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== Page 5 ==

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most occult and the best guarded — the whole truth about our Lodges and ourselves; to get, in short, the positive assurance that the "[[Brothers]]" — of whom everyone hears so much and sees so little — are real entities — not fictions of a disordered hallucinated brain. Such, viewed in their best light appear to us your "motives" for addressing me. And in the same spirit do I answer them, hoping that my sincerity will not be interpreted in a wrong way or attributed to anything like an unfriendly spirit.

To our minds then, these motives, sincere and worthy of every serious consideration from the worldly standpoint, appear — selfish. (You have to pardon me what you might view as crudeness of language, if your desire really is, that which you profess — to learn truth and get instruction from us — who belong to quite a different world from the one you move in.) They are selfish because you must be aware that the chief object of the [[Theosophical Society|T.S.]] is not so much to gratify individual aspirations as to serve our fellow men: and the real value of this term "selfish," which may jar

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[http://www.theosophy.wiki/mywiki/images/ML/2-5_6022.jpg http://www.theosophy.wiki/mywiki/images/ML/2-5_6022_thm.jpg]

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'''NOTES:'''
*

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== Page 6 ==

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upon your ear, has a peculiar significance with us which it cannot have with you; therefore, and to begin with, you must not accept it otherwise, than in the former sense. Perhaps you will better appreciate our meaning when told that in our view the highest aspirations for the welfare of humanity become tainted with selfishness if, in the mind of the philanthropist there lurks the shadow of desire for self benefit or a tendency to do injustice, even when these exist unconsciously to himself. Yet, you have ever discussed but to put down the idea of a universal Brotherhood, questioned its usefulness, and advised to remodel the [[Theosophical Society|T.S.]] on the principle of a college for the special study of [[occultism]]. This, my respected and esteemed friend and Brother — will never do!

Having disposed of "personal motives," let us analyze your "terms" for helping us to do public good. Broadly stated these terms are — first: that an independent [[Simla Eclectic Theosophical Society|Anglo-Indian Theosophical Society]]

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[http://www.theosophy.wiki/mywiki/images/ML/2-6_6023.jpg http://www.theosophy.wiki/mywiki/images/ML/2-6_6023_thm.jpg]

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

{{Col-end}}

== Page 7 ==

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shall be founded through your kind services, in the management of which neither of our present representatives shall have any voice; and second, that one of us shall take the new body "under his patronage," — be — "in free and direct communication with its leaders," and afford them "direct proof that he really possessed that superior knowledge of the forces of nature and the attributes of the [[Soul#Human soul|human soul]] which would inspire them with proper confidence in his leadership." I have copied your own words, so as to avoid inaccuracy in defining the position.

From your point of view then, those terms may seem so very reasonable as to provoke no dissent; and, indeed, a majority of your countrymen — if not of Europeans — might share that opinion. What, will you say, can be more reasonable than to ask that teacher — anxious to disseminate his knowledge, and pupil — offering him to do so should be brought face to face and the one give the experimental proofs to the other that his instructions were correct? Man of the world, living

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

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[http://www.theosophy.wiki/mywiki/images/ML/2-7_6024.jpg http://www.theosophy.wiki/mywiki/images/ML/2-7_6024_thm.jpg]

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

{{Col-end}}

== Page 8 ==

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in, and in full sympathy with it — you are undoubtedly right. But the men of this other world of ours, untutored in your modes of thought, and who find very hard at times to follow and appreciate the latter, can hardly be blamed for not responding as heartily to your suggestions as in your opinion they deserve. The first and most important of our objections is to be found in our Rules. True, we have our schools and teachers, our [[neophyte]]s and [[Khobilgan#Shaberon|shaberons]] (superior [[adepts]]), and the door is always opened to the right man who knocks. And, we invariably welcome the new comer; — only, instead of going over to him he has to come to us. More than that: unless he has reached that point in the path of [[occultism]] from which return is impossible, by his having irrevocably pledged himself to our association, we never — except in cases of utmost moment — visit him or even cross the threshold of his door in visible appearance.

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[http://www.theosophy.wiki/mywiki/images/ML/2-8_6025.jpg http://www.theosophy.wiki/mywiki/images/ML/2-8_6025_thm.jpg]

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'''NOTES:'''
*

{{Col-end}}

== Page 9 ==

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Is any of you so eager for knowledge and the beneficent powers it confers as to be ready to leave your world and come into ours? Then let him come; but he must not think to return until the seal of the [[mysteries]] has locked his lips even against the chances of his own weakness or indiscretion. Let him come by all means, as the pupil to the master, and without conditions; or let him wait, as so many others have, and be satisfied with such crumbs of knowledge as may fall in his way.

And supposing you were thus to come — as two of your own countrymen have already — as [[H. P. Blavatsky|Mad. B.]] did, and [[H. S. Olcott|Mr. O.]] will; supposing you were to abandon all for the truth; to toil wearily for years up the hard steep road, not daunted by obstacles, firm under every temptation; were to faithfully keep within your heart the secrets entrusted to you as a trial; had worked with all your energy and unselfishly to spread the truth and provoke men to

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[http://www.theosophy.wiki/mywiki/images/ML/2-9_6026.jpg http://www.theosophy.wiki/mywiki/images/ML/2-9_6026_thm.jpg]

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'''NOTES:'''
* '''Two of your own countrymen..."''' According to Boris de Zirkoff one of these two Englishmen may have been Captain Seymour, "a wealthy and well-educated man, took up the Brahmanical creed and became a yogin."<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. III (Wheaton, IL: Theosophical Publishing House, 1995), 152.</ref>

{{Col-end}}

== Page 10 ==

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correct thinking and a correct life — would you consider it just, if, after all your efforts, we were to grant to [[H. P. Blavatsky|Mad. B.]] or [[H. S. Olcott|Mr. O.]] as "outsiders" the terms you now ask for yourselves? Of these two persons one has already given three-fourths of a life, the other six years of manhood's prime to us, and both will so labour to the close of their days. Though ever working for their merited reward, yet never demanding it, nor murmuring when disappointed. Even though they respectively could accomplish far less than they do, would it not be a palpable injustice to ignore them as proposed in an important field of [[Theosophy|Theosophical]] effort? Ingratitude is not among our vices, nor do we imagine you would wish to advise it. . . .

Neither of them has the least inclination to interfere with the management of the contemplated Anglo-Indian Branch, nor dictate its officers. But, the new society, if formed at all, must (though bearing a

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[http://www.theosophy.wiki/mywiki/images/ML/2-10_6027.jpg http://www.theosophy.wiki/mywiki/images/ML/2-10_6027_thm.jpg]

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'''NOTES:'''
*

{{Col-end}}

== Page 11 ==

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distinctive title of its own) be, in fact, a Branch of the Parent body as is the British Theosophical Society at London, and contribute to its vitality and usefulness by promoting its leading idea of a Universal Brotherhood, and in other practicable ways.

Badly as the [[phenomena]] may have been shown, there have still been — as yourself admit — certain ones that are unimpeachable. The "raps on the table when no one touches it," and the "bell sounds in the air" have, you say, "always been regarded as satisfactory," etc., etc. From this, you reason that good "test [[phenomena]]" may easily be multiplied ad infinitum." So they can — in any place where our magnetic and other conditions are constantly offered; and where we do not have to act with and through an enfeebled female body in which, as we might say, a vital cyclone is raging much of the time. But, imperfect as may be our visible agent — and often most unsatisfactory and imperfect she is — yet, she is the best available at present,

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

{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/2-11_6028.jpg http://www.theosophy.wiki/mywiki/images/ML/2-11_6028_thm.jpg]

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'''NOTES:'''
* '''"An enfeebled female body"''' refers to [[H. P. Blavatsky]]'s.

{{Col-end}}

== Page 12 ==

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and her [[phenomena]] have for about half a century astounded and baffled some of the cleverest minds of the age. If ignorant of "journalistic etiquette" and the requirements of physical science, we still have an intuition of the effects of causes. Since you have written nothing about the very [[phenomena]] you properly regard as so convincing we have the right to infer that much precious power may be wasted without better results. By itself the [[Brooch (phenomenon)#Brooch No. 1|"brooch" affair]] is — in the eyes of the world — completely useless, and time will prove me right. Your kind intention has entirely failed.

To conclude: we are ready to continue this correspondence if the view given of [[occult]] study as above suits you. Through the ordeal described, each of us, whatever his country, or race, has passed. Meanwhile, hoping in the best — yours faithfully as ever

[[Koot Hoomi|Koot' Hoomi Lal Sing]].

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

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[http://www.theosophy.wiki/mywiki/images/ML/2-12_6029.jpg http://www.theosophy.wiki/mywiki/images/ML/2-12_6029_thm.jpg]

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'''NOTES:'''
* '''The "brooch" affair''' refers to a [[phenomena]] that took place on [[October 3]], 1880, at a dinner party organized by Mrs. and [[A. O. Hume|Mr. Hume]] at their home.

{{Col-end}}

== Context and background ==

The first letter received from the Mahatma K.H. was written from Toling Monastery, a relatively short distance over the border in Tibet. When the second was written (or precipitated), the Mahatma had left Toling Monastery and was somewhere in the Kashmir Valley on his way to consult with the Mahachohan about a letter he had received from A.O. Hume.

As explained by Sinnett in The Occult World (90-91), Hume had read the first letter from the Mahatma and, becoming enthused with the possibilities of such a correspondence, decided to write to K.H. himself. In that letter he offered to give up everything and go into seclusion if only he could be trained in occultism so that he could return to the world and demonstrate its realities. 1

After receiving the Mahatma’s first letter, Mr. Sinnett wrote to him again, saying in effect that the European mind was less intractable than K.H. had represented it, and setting forth some of the “terms” under which he would be willing to work for the cause of the Masters. He also made a suggestion, which he and Hume had devised, that a separate branch of the Theosophical Society should be formed, to be called the Anglo-Indian Branch, not to be subject in any way to H.P.B. and Col. Olcott, but connected directly with the Brotherhood, with the Mahatmas giving their instructions and teachings directly to the members of the branch. It seems that Hume also, in his letter to the Mahatma, had argued for this suggestion.

Received Simla, October 19th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was:
<blockquote>
Similar in appearance to [[Mahatma Letter No. 1|ML-1]] and in the same dull black ink. On 6 sheets of standard size white paper, on both sides. Also, as in ML-1, the signature is in a somewhat different script from the text and in a slightly darker ink. It has a tinge of red in places. Also the signature varies a little from the previous one in that the last three parts are all joined together and the "h" at the end is illegible or missing. There are three dots in the form of a triangle beneath the signature.<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), 37-38.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>
 

== Additional resources ==

[[es:Carta de los Mahatmas No. 2]]
[[it:Lettera dei Mahatma n° 2]]

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

Mahatma Letter No. 2

2026-02-16T15:15:08Z

Ariel Martínez: /* Page 6 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate =
| receiveddate = October 19, 1880
| otherdate = unknown
| header3 = Places
| sentfrom = Somewhere in the Kashmir Valley
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 2''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 2.''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 2#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 1|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 3a|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 1|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 3a|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

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Received Simla, October 19th, 1880.

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'''NOTES:'''
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== Page 1 transcription, image, and notes ==

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Much esteemed Sir and Brother,

We will be at cross purposes in our correspondence until it has been made entirely plain that [[occult science]] has its own methods of research as fixed and arbitrary as the methods of its antithesis physical science are in their way. If the latter has its dicta so also has the former; and he who would cross the boundary of the unseen world can no more prescribe how he will proceed than the traveller who tries to penetrate to the inner subterranean recesses of L'Hassa — the blessed, could show the way to his guide. The [[mysteries]] never were, never can be, put within the reach of the general public, not, at least, until that longed for day when our religious philosophy becomes universal. At no time have more than a scarcely appreciable minority of men possessed nature's secret, though multitudes have witnessed the practical

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[http://www.theosophy.wiki/mywiki/images/ML/2-1_6018.jpg http://www.theosophy.wiki/mywiki/images/ML/2-1_6018_thm.jpg]

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'''NOTES:'''
* '''L'Hassa''' is Lhasa, the capital of Tibet. It literally means "place of the gods."
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== Page 2 ==

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evidences of the possibility of their possession. The [[adept]] is the rare efflorescence of a generation of enquirers; and to become one, he must obey the inward impulse of his [[soul]] irrespective of the prudential considerations of worldly science or sagacity. Your desire is to be brought to communicate with one of us directly, without the agency of either [[H. P. Blavatsky|Mad. B.]] or any [[medium]]. Your idea would be, as I understand it, to obtain such communications either by letters — as the present one — or by audible words so as to be guided by one of us in the management and principally in the instruction of the [[Theosophical Society|society]]. You seek all this, and yet, as you say yourself, hitherto you have not found "sufficient reasons" to even give up your "modes of life" — directly hostile to such modes of communications. This is hardly reasonable. He who would lift up high the banner of [[mysticism]] and proclaim its reign near at hand, must give the example to others. He must be the first to change his modes of life; and, regarding the study of the [[occult]] [[mysteries]] as the upper step in the ladder

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'''NOTES:'''
*

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== Page 3 ==

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of Knowledge must loudly proclaim it such despite exact science and the opposition of society. "The Kingdom of Heaven is obtained by force" say the [[Christianity|Christian]] [[mysticism|mystics]]. It is but with armed hand, and ready to either conquer or perish that the modern [[mysticism|mystic]] can hope to achieve his object.

My first answer covered, I believed, most of the questions contained in your second and even third letter. Having then expressed therein my opinion that the world in general was unripe for any too staggering proof of [[occult]] power, there but remains to deal with the isolated individuals, who seek like yourself to penetrate behind the veil of [[matter]] into the world of primal causes, i.e., we need only consider now the cases of [[A. P. Sinnett|yourself]] and [[A. O. Hume|Mr. Hume]]. This gentleman also, has done me the great honour to address me by name, offering to me a few questions and stating the conditions upon which he would be willing to work for us seriously. But your motives and aspirations being of diametrically opposite character, and

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'''NOTES:'''
*

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== Page 4 ==

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hence — leading to different results I must reply to each of you separately.

The first and chief consideration in determining us to accept or reject your offer lies in the inner motive which propels you to seek our instructions, and in a certain sense — our guidance. The latter in all cases under reserve — as I understand it, and therefore remaining a question independent of aught else. Now, what are your motives? I may try to define them in their general aspect, leaving details for further consideration. They are: (1) The desire to receive positive and unimpeachable proofs that there really are forces in nature of which science knows nothing; (2) The hope to appropriate them some day — the sooner the better, for you do not like to wait — so as to enable yourself — (a) to demonstrate their existence to a few chosen western minds; (b) to contemplate future life as an objective reality built upon the rock of Knowledge — not of faith; and (c) to finally learn — most important this, among all your motives, perhaps, though the

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'''NOTES:'''
*

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== Page 5 ==

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most occult and the best guarded — the whole truth about our Lodges and ourselves; to get, in short, the positive assurance that the "[[Brothers]]" — of whom everyone hears so much and sees so little — are real entities — not fictions of a disordered hallucinated brain. Such, viewed in their best light appear to us your "motives" for addressing me. And in the same spirit do I answer them, hoping that my sincerity will not be interpreted in a wrong way or attributed to anything like an unfriendly spirit.

To our minds then, these motives, sincere and worthy of every serious consideration from the worldly standpoint, appear — selfish. (You have to pardon me what you might view as crudeness of language, if your desire really is, that which you profess — to learn truth and get instruction from us — who belong to quite a different world from the one you move in.) They are selfish because you must be aware that the chief object of the [[Theosophical Society|T.S.]] is not so much to gratify individual aspirations as to serve our fellow men: and the real value of this term "selfish," which may jar

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'''NOTES:'''
*

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== Page 6 ==

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upon your ear, has a peculiar significance with us which it cannot have with you; therefore, and to begin with, you must not accept it otherwise, than in the former sense. Perhaps you will better appreciate our meaning when told that in our view the highest aspirations for the welfare of humanity become tainted with selfishness if, in the mind of the philanthropist there lurks the shadow of desire for self benefit or a tendency to do injustice, even when these exist unconsciously to himself. Yet, you have ever discussed but to put down the idea of a universal Brotherhood, questioned its usefulness, and advised to remodel the [[Theosophical Society|T.S.]] on the principle of a college for the special study of [[occultism]]. This, my respected and esteemed friend and Brother — will never do!

Having disposed of "personal motives," let us analyze your "terms" for helping us to do public good. Broadly stated these terms are — first: that an independent [[Simla Eclectic Theosophical Society|Anglo-Indian Theosophical Society]]

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'''NOTES:'''
*

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== Page 7 ==

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shall be founded through your kind services, in the management of which neither of our present representatives shall have any voice; and second, that one of us shall take the new body "under his patronage," — be — "in free and direct communication with its leaders," and afford them "direct proof that he really possessed that superior knowledge of the forces of nature and the attributes of the [[Soul#Human soul|human soul]] which would inspire them with proper confidence in his leadership." I have copied your own words, so as to avoid inaccuracy in defining the position.

From your point of view then, those terms may seem so very reasonable as to provoke no dissent; and, indeed, a majority of your countrymen — if not of Europeans — might share that opinion. What, will you say, can be more reasonable than to ask that teacher — anxious to disseminate his knowledge, and pupil — offering him to do so should be brought face to face and the one give the experimental proofs to the other that his instructions were correct? Man of the world, living

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'''NOTES:'''
*

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== Page 8 ==

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in, and in full sympathy with it — you are undoubtedly right. But the men of this other world of ours, untutored in your modes of thought, and who find very hard at times to follow and appreciate the latter, can hardly be blamed for not responding as heartily to your suggestions as in your opinion they deserve. The first and most important of our objections is to be found in our Rules. True, we have our schools and teachers, our [[neophyte]]s and [[Khobilgan#Shaberon|shaberons]] (superior [[adepts]]), and the door is always opened to the right man who knocks. And, we invariably welcome the new comer; — only, instead of going over to him he has to come to us. More than that: unless he has reached that point in the path of [[occultism]] from which return is impossible, by his having irrevocably pledged himself to our association, we never — except in cases of utmost moment — visit him or even cross the threshold of his door in visible appearance.

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'''NOTES:'''
*

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== Page 9 ==

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Is any of you so eager for knowledge and the beneficent powers it confers as to be ready to leave your world and come into ours? Then let him come; but he must not think to return until the seal of the [[mysteries]] has locked his lips even against the chances of his own weakness or indiscretion. Let him come by all means, as the pupil to the master, and without conditions; or let him wait, as so many others have, and be satisfied with such crumbs of knowledge as may fall in his way.

And supposing you were thus to come — as two of your own countrymen have already — as [[H. P. Blavatsky|Mad. B.]] did, and [[H. S. Olcott|Mr. O.]] will; supposing you were to abandon all for the truth; to toil wearily for years up the hard steep road, not daunted by obstacles, firm under every temptation; were to faithfully keep within your heart the secrets entrusted to you as a trial; had worked with all your energy and unselfishly to spread the truth and provoke men to

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'''NOTES:'''
* '''Two of your own countrymen..."''' According to Boris de Zirkoff one of these two Englishmen may have been Captain Seymour, "a wealthy and well-educated man, took up the Brahmanical creed and became a yogin."<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. III (Wheaton, IL: Theosophical Publishing House, 1995), 152.</ref>

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== Page 10 ==

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correct thinking and a correct life — would you consider it just, if, after all your efforts, we were to grant to [[H. P. Blavatsky|Mad. B.]] or [[H. S. Olcott|Mr. O.]] as "outsiders" the terms you now ask for yourselves? Of these two persons one has already given three-fourths of a life, the other six years of manhood's prime to us, and both will so labour to the close of their days. Though ever working for their merited reward, yet never demanding it, nor murmuring when disappointed. Even though they respectively could accomplish far less than they do, would it not be a palpable injustice to ignore them as proposed in an important field of [[Theosophy|Theosophical]] effort? Ingratitude is not among our vices, nor do we imagine you would wish to advise it. . . .

Neither of them has the least inclination to interfere with the management of the contemplated Anglo-Indian Branch, nor dictate its officers. But, the new society, if formed at all, must (though bearing a

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'''NOTES:'''
*

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== Page 11 ==

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distinctive title of its own) be, in fact, a Branch of the Parent body as is the British Theosophical Society at London, and contribute to its vitality and usefulness by promoting its leading idea of a Universal Brotherhood, and in other practicable ways.

Badly as the [[phenomena]] may have been shown, there have still been — as yourself admit — certain ones that are unimpeachable. The "raps on the table when no one touches it," and the "bell sounds in the air" have, you say, "always been regarded as satisfactory," etc., etc. From this, you reason that good "test [[phenomena]]" may easily be multiplied ad infinitum." So they can — in any place where our magnetic and other conditions are constantly offered; and where we do not have to act with and through an enfeebled female body in which, as we might say, a vital cyclone is raging much of the time. But, imperfect as may be our visible agent — and often most unsatisfactory and imperfect she is — yet, she is the best available at present,

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'''NOTES:'''
* '''"An enfeebled female body"''' refers to [[H. P. Blavatsky]]'s.

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== Page 12 ==

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and her [[phenomena]] have for about half a century astounded and baffled some of the cleverest minds of the age. If ignorant of "journalistic etiquette" and the requirements of physical science, we still have an intuition of the effects of causes. Since you have written nothing about the very [[phenomena]] you properly regard as so convincing we have the right to infer that much precious power may be wasted without better results. By itself the [[Brooch (phenomenon)#Brooch No. 1|"brooch" affair]] is — in the eyes of the world — completely useless, and time will prove me right. Your kind intention has entirely failed.

To conclude: we are ready to continue this correspondence if the view given of [[occult]] study as above suits you. Through the ordeal described, each of us, whatever his country, or race, has passed. Meanwhile, hoping in the best — yours faithfully as ever

[[Koot Hoomi|Koot' Hoomi Lal Sing]].

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'''NOTES:'''
* '''The "brooch" affair''' refers to a [[phenomena]] that took place on [[October 3]], 1880, at a dinner party organized by Mrs. and [[A. O. Hume|Mr. Hume]] at their home.

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== Context and background ==

The first letter received from the Mahatma K.H. was written from Toling Monastery, a relatively short distance over the border in Tibet. When the second was written (or precipitated), the Mahatma had left Toling Monastery and was somewhere in the Kashmir Valley on his way to consult with the Mahachohan about a letter he had received from A.O. Hume.

As explained by Sinnett in The Occult World (90-91), Hume had read the first letter from the Mahatma and, becoming enthused with the possibilities of such a correspondence, decided to write to K.H. himself. In that letter he offered to give up everything and go into seclusion if only he could be trained in occultism so that he could return to the world and demonstrate its realities. 1

After receiving the Mahatma’s first letter, Mr. Sinnett wrote to him again, saying in effect that the European mind was less intractable than K.H. had represented it, and setting forth some of the “terms” under which he would be willing to work for the cause of the Masters. He also made a suggestion, which he and Hume had devised, that a separate branch of the Theosophical Society should be formed, to be called the Anglo-Indian Branch, not to be subject in any way to H.P.B. and Col. Olcott, but connected directly with the Brotherhood, with the Mahatmas giving their instructions and teachings directly to the members of the branch. It seems that Hume also, in his letter to the Mahatma, had argued for this suggestion.

Received Simla, October 19th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was:
<blockquote>
Similar in appearance to [[Mahatma Letter No. 1|ML-1]] and in the same dull black ink. On 6 sheets of standard size white paper, on both sides. Also, as in ML-1, the signature is in a somewhat different script from the text and in a slightly darker ink. It has a tinge of red in places. Also the signature varies a little from the previous one in that the last three parts are all joined together and the "h" at the end is illegible or missing. There are three dots in the form of a triangle beneath the signature.<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), 37-38.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>
 

== Additional resources ==

[[es:Carta de los Mahatmas No. 2]]
[[it:Lettera dei Mahatma n° 2]]

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

Mahatma Letter No. 2

2026-02-16T15:06:25Z

Ariel Martínez: /* Page 5 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate =
| receiveddate = October 19, 1880
| otherdate = unknown
| header3 = Places
| sentfrom = Somewhere in the Kashmir Valley
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 2''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 2.''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 2#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 1|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 3a|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 1|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 3a|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

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Received Simla, October 19th, 1880.

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'''NOTES:'''
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== Page 1 transcription, image, and notes ==

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Much esteemed Sir and Brother,

We will be at cross purposes in our correspondence until it has been made entirely plain that [[occult science]] has its own methods of research as fixed and arbitrary as the methods of its antithesis physical science are in their way. If the latter has its dicta so also has the former; and he who would cross the boundary of the unseen world can no more prescribe how he will proceed than the traveller who tries to penetrate to the inner subterranean recesses of L'Hassa — the blessed, could show the way to his guide. The [[mysteries]] never were, never can be, put within the reach of the general public, not, at least, until that longed for day when our religious philosophy becomes universal. At no time have more than a scarcely appreciable minority of men possessed nature's secret, though multitudes have witnessed the practical

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

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[http://www.theosophy.wiki/mywiki/images/ML/2-1_6018.jpg http://www.theosophy.wiki/mywiki/images/ML/2-1_6018_thm.jpg]

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'''NOTES:'''
* '''L'Hassa''' is Lhasa, the capital of Tibet. It literally means "place of the gods."
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== Page 2 ==

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evidences of the possibility of their possession. The [[adept]] is the rare efflorescence of a generation of enquirers; and to become one, he must obey the inward impulse of his [[soul]] irrespective of the prudential considerations of worldly science or sagacity. Your desire is to be brought to communicate with one of us directly, without the agency of either [[H. P. Blavatsky|Mad. B.]] or any [[medium]]. Your idea would be, as I understand it, to obtain such communications either by letters — as the present one — or by audible words so as to be guided by one of us in the management and principally in the instruction of the [[Theosophical Society|society]]. You seek all this, and yet, as you say yourself, hitherto you have not found "sufficient reasons" to even give up your "modes of life" — directly hostile to such modes of communications. This is hardly reasonable. He who would lift up high the banner of [[mysticism]] and proclaim its reign near at hand, must give the example to others. He must be the first to change his modes of life; and, regarding the study of the [[occult]] [[mysteries]] as the upper step in the ladder

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'''NOTES:'''
*

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== Page 3 ==

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of Knowledge must loudly proclaim it such despite exact science and the opposition of society. "The Kingdom of Heaven is obtained by force" say the [[Christianity|Christian]] [[mysticism|mystics]]. It is but with armed hand, and ready to either conquer or perish that the modern [[mysticism|mystic]] can hope to achieve his object.

My first answer covered, I believed, most of the questions contained in your second and even third letter. Having then expressed therein my opinion that the world in general was unripe for any too staggering proof of [[occult]] power, there but remains to deal with the isolated individuals, who seek like yourself to penetrate behind the veil of [[matter]] into the world of primal causes, i.e., we need only consider now the cases of [[A. P. Sinnett|yourself]] and [[A. O. Hume|Mr. Hume]]. This gentleman also, has done me the great honour to address me by name, offering to me a few questions and stating the conditions upon which he would be willing to work for us seriously. But your motives and aspirations being of diametrically opposite character, and

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'''NOTES:'''
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hence — leading to different results I must reply to each of you separately.

The first and chief consideration in determining us to accept or reject your offer lies in the inner motive which propels you to seek our instructions, and in a certain sense — our guidance. The latter in all cases under reserve — as I understand it, and therefore remaining a question independent of aught else. Now, what are your motives? I may try to define them in their general aspect, leaving details for further consideration. They are: (1) The desire to receive positive and unimpeachable proofs that there really are forces in nature of which science knows nothing; (2) The hope to appropriate them some day — the sooner the better, for you do not like to wait — so as to enable yourself — (a) to demonstrate their existence to a few chosen western minds; (b) to contemplate future life as an objective reality built upon the rock of Knowledge — not of faith; and (c) to finally learn — most important this, among all your motives, perhaps, though the

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'''NOTES:'''
*

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== Page 5 ==

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most occult and the best guarded — the whole truth about our Lodges and ourselves; to get, in short, the positive assurance that the "[[Brothers]]" — of whom everyone hears so much and sees so little — are real entities — not fictions of a disordered hallucinated brain. Such, viewed in their best light appear to us your "motives" for addressing me. And in the same spirit do I answer them, hoping that my sincerity will not be interpreted in a wrong way or attributed to anything like an unfriendly spirit.

To our minds then, these motives, sincere and worthy of every serious consideration from the worldly standpoint, appear — selfish. (You have to pardon me what you might view as crudeness of language, if your desire really is, that which you profess — to learn truth and get instruction from us — who belong to quite a different world from the one you move in.) They are selfish because you must be aware that the chief object of the [[Theosophical Society|T.S.]] is not so much to gratify individual aspirations as to serve our fellow men: and the real value of this term "selfish," which may jar

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upon your ear, has a peculiar significance with us which it cannot have with you; therefore, and to begin with, you must not accept it otherwise, than in the former sense. Perhaps you will better appreciate our meaning when told that in our view the highest aspirations for the welfare of humanity become tainted with selfishness if, in the mind of the philanthropist there lurks the shadow of desire for self benefit or a tendency to do injustice, even when these exist unconsciously to himself. Yet, you have ever discussed but to put down the idea of a universal Brotherhood, questioned its usefulness, and advised to remodel the [[Theosophical Society|T.S.]] on the principle of a college for the special study of [[occultism]]. This, my respected and esteemed friend and Brother — will never do!

Having disposed of "personal motives," let us analyze your "terms" for helping us to do public good. Broadly stated these terms are — first: that an independent [[Simla Eclectic Theosophical Society|Anglo-Indian Theosophical Society]]

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shall be founded through your kind services, in the management of which neither of our present representatives shall have any voice; and second, that one of us shall take the new body "under his patronage," — be — "in free and direct communication with its leaders," and afford them "direct proof that he really possessed that superior knowledge of the forces of nature and the attributes of the [[Soul#Human soul|human soul]] which would inspire them with proper confidence in his leadership." I have copied your own words, so as to avoid inaccuracy in defining the position.

From your point of view then, those terms may seem so very reasonable as to provoke no dissent; and, indeed, a majority of your countrymen — if not of Europeans — might share that opinion. What, will you say, can be more reasonable than to ask that teacher — anxious to disseminate his knowledge, and pupil — offering him to do so should be brought face to face and the one give the experimental proofs to the other that his instructions were correct? Man of the world, living

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'''NOTES:'''
*

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in, and in full sympathy with it — you are undoubtedly right. But the men of this other world of ours, untutored in your modes of thought, and who find very hard at times to follow and appreciate the latter, can hardly be blamed for not responding as heartily to your suggestions as in your opinion they deserve. The first and most important of our objections is to be found in our Rules. True, we have our schools and teachers, our [[neophyte]]s and [[Khobilgan#Shaberon|shaberons]] (superior [[adepts]]), and the door is always opened to the right man who knocks. And, we invariably welcome the new comer; — only, instead of going over to him he has to come to us. More than that: unless he has reached that point in the path of [[occultism]] from which return is impossible, by his having irrevocably pledged himself to our association, we never — except in cases of utmost moment — visit him or even cross the threshold of his door in visible appearance.

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Is any of you so eager for knowledge and the beneficent powers it confers as to be ready to leave your world and come into ours? Then let him come; but he must not think to return until the seal of the [[mysteries]] has locked his lips even against the chances of his own weakness or indiscretion. Let him come by all means, as the pupil to the master, and without conditions; or let him wait, as so many others have, and be satisfied with such crumbs of knowledge as may fall in his way.

And supposing you were thus to come — as two of your own countrymen have already — as [[H. P. Blavatsky|Mad. B.]] did, and [[H. S. Olcott|Mr. O.]] will; supposing you were to abandon all for the truth; to toil wearily for years up the hard steep road, not daunted by obstacles, firm under every temptation; were to faithfully keep within your heart the secrets entrusted to you as a trial; had worked with all your energy and unselfishly to spread the truth and provoke men to

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'''NOTES:'''
* '''Two of your own countrymen..."''' According to Boris de Zirkoff one of these two Englishmen may have been Captain Seymour, "a wealthy and well-educated man, took up the Brahmanical creed and became a yogin."<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. III (Wheaton, IL: Theosophical Publishing House, 1995), 152.</ref>

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correct thinking and a correct life — would you consider it just, if, after all your efforts, we were to grant to [[H. P. Blavatsky|Mad. B.]] or [[H. S. Olcott|Mr. O.]] as "outsiders" the terms you now ask for yourselves? Of these two persons one has already given three-fourths of a life, the other six years of manhood's prime to us, and both will so labour to the close of their days. Though ever working for their merited reward, yet never demanding it, nor murmuring when disappointed. Even though they respectively could accomplish far less than they do, would it not be a palpable injustice to ignore them as proposed in an important field of [[Theosophy|Theosophical]] effort? Ingratitude is not among our vices, nor do we imagine you would wish to advise it. . . .

Neither of them has the least inclination to interfere with the management of the contemplated Anglo-Indian Branch, nor dictate its officers. But, the new society, if formed at all, must (though bearing a

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distinctive title of its own) be, in fact, a Branch of the Parent body as is the British Theosophical Society at London, and contribute to its vitality and usefulness by promoting its leading idea of a Universal Brotherhood, and in other practicable ways.

Badly as the [[phenomena]] may have been shown, there have still been — as yourself admit — certain ones that are unimpeachable. The "raps on the table when no one touches it," and the "bell sounds in the air" have, you say, "always been regarded as satisfactory," etc., etc. From this, you reason that good "test [[phenomena]]" may easily be multiplied ad infinitum." So they can — in any place where our magnetic and other conditions are constantly offered; and where we do not have to act with and through an enfeebled female body in which, as we might say, a vital cyclone is raging much of the time. But, imperfect as may be our visible agent — and often most unsatisfactory and imperfect she is — yet, she is the best available at present,

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'''NOTES:'''
* '''"An enfeebled female body"''' refers to [[H. P. Blavatsky]]'s.

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and her [[phenomena]] have for about half a century astounded and baffled some of the cleverest minds of the age. If ignorant of "journalistic etiquette" and the requirements of physical science, we still have an intuition of the effects of causes. Since you have written nothing about the very [[phenomena]] you properly regard as so convincing we have the right to infer that much precious power may be wasted without better results. By itself the [[Brooch (phenomenon)#Brooch No. 1|"brooch" affair]] is — in the eyes of the world — completely useless, and time will prove me right. Your kind intention has entirely failed.

To conclude: we are ready to continue this correspondence if the view given of [[occult]] study as above suits you. Through the ordeal described, each of us, whatever his country, or race, has passed. Meanwhile, hoping in the best — yours faithfully as ever

[[Koot Hoomi|Koot' Hoomi Lal Sing]].

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'''NOTES:'''
* '''The "brooch" affair''' refers to a [[phenomena]] that took place on [[October 3]], 1880, at a dinner party organized by Mrs. and [[A. O. Hume|Mr. Hume]] at their home.

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== Context and background ==

The first letter received from the Mahatma K.H. was written from Toling Monastery, a relatively short distance over the border in Tibet. When the second was written (or precipitated), the Mahatma had left Toling Monastery and was somewhere in the Kashmir Valley on his way to consult with the Mahachohan about a letter he had received from A.O. Hume.

As explained by Sinnett in The Occult World (90-91), Hume had read the first letter from the Mahatma and, becoming enthused with the possibilities of such a correspondence, decided to write to K.H. himself. In that letter he offered to give up everything and go into seclusion if only he could be trained in occultism so that he could return to the world and demonstrate its realities. 1

After receiving the Mahatma’s first letter, Mr. Sinnett wrote to him again, saying in effect that the European mind was less intractable than K.H. had represented it, and setting forth some of the “terms” under which he would be willing to work for the cause of the Masters. He also made a suggestion, which he and Hume had devised, that a separate branch of the Theosophical Society should be formed, to be called the Anglo-Indian Branch, not to be subject in any way to H.P.B. and Col. Olcott, but connected directly with the Brotherhood, with the Mahatmas giving their instructions and teachings directly to the members of the branch. It seems that Hume also, in his letter to the Mahatma, had argued for this suggestion.

Received Simla, October 19th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was:
<blockquote>
Similar in appearance to [[Mahatma Letter No. 1|ML-1]] and in the same dull black ink. On 6 sheets of standard size white paper, on both sides. Also, as in ML-1, the signature is in a somewhat different script from the text and in a slightly darker ink. It has a tinge of red in places. Also the signature varies a little from the previous one in that the last three parts are all joined together and the "h" at the end is illegible or missing. There are three dots in the form of a triangle beneath the signature.<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), 37-38.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>
 

== Additional resources ==

[[es:Carta de los Mahatmas No. 2]]
[[it:Lettera dei Mahatma n° 2]]

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

Mahatma Letter No. 2

2026-02-16T14:52:09Z

Ariel Martínez: /* Page 2 */

{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = [[Helena Petrovna Blavatsky|H. P. Blavatsky]]
| header2 = Dates
| writtendate =
| receiveddate = October 19, 1880
| otherdate = unknown
| header3 = Places
| sentfrom = Somewhere in the Kashmir Valley
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 2''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 2.''' in '''Barker numbering.''' See below for [[Mahatma Letter No. 2#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 1|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 3a|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 1|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 3a|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet ==

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Received Simla, October 19th, 1880.

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

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Much esteemed Sir and Brother,

We will be at cross purposes in our correspondence until it has been made entirely plain that [[occult science]] has its own methods of research as fixed and arbitrary as the methods of its antithesis physical science are in their way. If the latter has its dicta so also has the former; and he who would cross the boundary of the unseen world can no more prescribe how he will proceed than the traveller who tries to penetrate to the inner subterranean recesses of L'Hassa — the blessed, could show the way to his guide. The [[mysteries]] never were, never can be, put within the reach of the general public, not, at least, until that longed for day when our religious philosophy becomes universal. At no time have more than a scarcely appreciable minority of men possessed nature's secret, though multitudes have witnessed the practical

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'''NOTES:'''
* '''L'Hassa''' is Lhasa, the capital of Tibet. It literally means "place of the gods."
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evidences of the possibility of their possession. The [[adept]] is the rare efflorescence of a generation of enquirers; and to become one, he must obey the inward impulse of his [[soul]] irrespective of the prudential considerations of worldly science or sagacity. Your desire is to be brought to communicate with one of us directly, without the agency of either [[H. P. Blavatsky|Mad. B.]] or any [[medium]]. Your idea would be, as I understand it, to obtain such communications either by letters — as the present one — or by audible words so as to be guided by one of us in the management and principally in the instruction of the [[Theosophical Society|society]]. You seek all this, and yet, as you say yourself, hitherto you have not found "sufficient reasons" to even give up your "modes of life" — directly hostile to such modes of communications. This is hardly reasonable. He who would lift up high the banner of [[mysticism]] and proclaim its reign near at hand, must give the example to others. He must be the first to change his modes of life; and, regarding the study of the [[occult]] [[mysteries]] as the upper step in the ladder

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of Knowledge must loudly proclaim it such despite exact science and the opposition of society. "The Kingdom of Heaven is obtained by force" say the [[Christianity|Christian]] [[mysticism|mystics]]. It is but with armed hand, and ready to either conquer or perish that the modern [[mysticism|mystic]] can hope to achieve his object.

My first answer covered, I believed, most of the questions contained in your second and even third letter. Having then expressed therein my opinion that the world in general was unripe for any too staggering proof of [[occult]] power, there but remains to deal with the isolated individuals, who seek like yourself to penetrate behind the veil of [[matter]] into the world of primal causes, i.e., we need only consider now the cases of [[A. P. Sinnett|yourself]] and [[A. O. Hume|Mr. Hume]]. This gentleman also, has done me the great honour to address me by name, offering to me a few questions and stating the conditions upon which he would be willing to work for us seriously. But your motives and aspirations being of diametrically opposite character, and

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hence — leading to different results I must reply to each of you separately.

The first and chief consideration in determining us to accept or reject your offer lies in the inner motive which propels you to seek our instructions, and in a certain sense — our guidance. The latter in all cases under reserve — as I understand it, and therefore remaining a question independent of aught else. Now, what are your motives? I may try to define them in their general aspect, leaving details for further consideration. They are: (1) The desire to receive positive and unimpeachable proofs that there really are forces in nature of which science knows nothing; (2) The hope to appropriate them some day — the sooner the better, for you do not like to wait — so as to enable yourself — (a) to demonstrate their existence to a few chosen western minds; (b) to contemplate future life as an objective reality built upon the rock of Knowledge — not of faith; and (c) to finally learn — most important this, among all your motives, perhaps, though the

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most occult and the best guarded — the whole truth about our Lodges and ourselves; to get, in short, the positive assurance that the "[[Brothers]]" — of whom everyone hears so much and sees so little — are real entities — not fictions of a disordered hallucinated brain. Such, viewed in their best light appear to us your "motives" for addressing me. And in the same spirit do I answer them, hoping that my sincerity will not be interpreted in a wrong way or attributed to anything like an unfriendly spirit.

To our minds then, these motives, sincere and worthy of every serious consideration from the worldly standpoint, appear — selfish. (You have to pardon me what you might view as crudeness of language, if your desire really is, that which you profess — to learn truth and get instruction from us — who belong to quite a different world from the one you move in.) They are selfish because you must be aware that the chief object of the [[Theosophical Society|T.S.]] is not so much to gratify individual aspirations as to serve our fellow men: and the real value of this term "selfish," which may jar

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upon your ear, has a peculiar significance with us which it cannot have with you; therefore, and to begin with, you must not accept it otherwise, than in the former sense. Perhaps you will better appreciate our meaning when told that in our view the highest aspirations for the welfare of humanity become tainted with selfishness if, in the mind of the philanthropist there lurks the shadow of desire for self benefit or a tendency to do injustice, even when these exist unconsciously to himself. Yet, you have ever discussed but to put down the idea of a universal Brotherhood, questioned its usefulness, and advised to remodel the [[Theosophical Society|T.S.]] on the principle of a college for the special study of [[occultism]]. This, my respected and esteemed friend and Brother — will never do!

Having disposed of "personal motives," let us analyze your "terms" for helping us to do public good. Broadly stated these terms are — first: that an independent [[Simla Eclectic Theosophical Society|Anglo-Indian Theosophical Society]]

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shall be founded through your kind services, in the management of which neither of our present representatives shall have any voice; and second, that one of us shall take the new body "under his patronage," — be — "in free and direct communication with its leaders," and afford them "direct proof that he really possessed that superior knowledge of the forces of nature and the attributes of the [[Soul#Human soul|human soul]] which would inspire them with proper confidence in his leadership." I have copied your own words, so as to avoid inaccuracy in defining the position.

From your point of view then, those terms may seem so very reasonable as to provoke no dissent; and, indeed, a majority of your countrymen — if not of Europeans — might share that opinion. What, will you say, can be more reasonable than to ask that teacher — anxious to disseminate his knowledge, and pupil — offering him to do so should be brought face to face and the one give the experimental proofs to the other that his instructions were correct? Man of the world, living

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in, and in full sympathy with it — you are undoubtedly right. But the men of this other world of ours, untutored in your modes of thought, and who find very hard at times to follow and appreciate the latter, can hardly be blamed for not responding as heartily to your suggestions as in your opinion they deserve. The first and most important of our objections is to be found in our Rules. True, we have our schools and teachers, our [[neophyte]]s and [[Khobilgan#Shaberon|shaberons]] (superior [[adepts]]), and the door is always opened to the right man who knocks. And, we invariably welcome the new comer; — only, instead of going over to him he has to come to us. More than that: unless he has reached that point in the path of [[occultism]] from which return is impossible, by his having irrevocably pledged himself to our association, we never — except in cases of utmost moment — visit him or even cross the threshold of his door in visible appearance.

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Is any of you so eager for knowledge and the beneficent powers it confers as to be ready to leave your world and come into ours? Then let him come; but he must not think to return until the seal of the [[mysteries]] has locked his lips even against the chances of his own weakness or indiscretion. Let him come by all means, as the pupil to the master, and without conditions; or let him wait, as so many others have, and be satisfied with such crumbs of knowledge as may fall in his way.

And supposing you were thus to come — as two of your own countrymen have already — as [[H. P. Blavatsky|Mad. B.]] did, and [[H. S. Olcott|Mr. O.]] will; supposing you were to abandon all for the truth; to toil wearily for years up the hard steep road, not daunted by obstacles, firm under every temptation; were to faithfully keep within your heart the secrets entrusted to you as a trial; had worked with all your energy and unselfishly to spread the truth and provoke men to

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'''NOTES:'''
* '''Two of your own countrymen..."''' According to Boris de Zirkoff one of these two Englishmen may have been Captain Seymour, "a wealthy and well-educated man, took up the Brahmanical creed and became a yogin."<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. III (Wheaton, IL: Theosophical Publishing House, 1995), 152.</ref>

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== Page 10 ==

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correct thinking and a correct life — would you consider it just, if, after all your efforts, we were to grant to [[H. P. Blavatsky|Mad. B.]] or [[H. S. Olcott|Mr. O.]] as "outsiders" the terms you now ask for yourselves? Of these two persons one has already given three-fourths of a life, the other six years of manhood's prime to us, and both will so labour to the close of their days. Though ever working for their merited reward, yet never demanding it, nor murmuring when disappointed. Even though they respectively could accomplish far less than they do, would it not be a palpable injustice to ignore them as proposed in an important field of [[Theosophy|Theosophical]] effort? Ingratitude is not among our vices, nor do we imagine you would wish to advise it. . . .

Neither of them has the least inclination to interfere with the management of the contemplated Anglo-Indian Branch, nor dictate its officers. But, the new society, if formed at all, must (though bearing a

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*

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== Page 11 ==

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distinctive title of its own) be, in fact, a Branch of the Parent body as is the British Theosophical Society at London, and contribute to its vitality and usefulness by promoting its leading idea of a Universal Brotherhood, and in other practicable ways.

Badly as the [[phenomena]] may have been shown, there have still been — as yourself admit — certain ones that are unimpeachable. The "raps on the table when no one touches it," and the "bell sounds in the air" have, you say, "always been regarded as satisfactory," etc., etc. From this, you reason that good "test [[phenomena]]" may easily be multiplied ad infinitum." So they can — in any place where our magnetic and other conditions are constantly offered; and where we do not have to act with and through an enfeebled female body in which, as we might say, a vital cyclone is raging much of the time. But, imperfect as may be our visible agent — and often most unsatisfactory and imperfect she is — yet, she is the best available at present,

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[http://www.theosophy.wiki/mywiki/images/ML/2-11_6028.jpg http://www.theosophy.wiki/mywiki/images/ML/2-11_6028_thm.jpg]

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'''NOTES:'''
* '''"An enfeebled female body"''' refers to [[H. P. Blavatsky]]'s.

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== Page 12 ==

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and her [[phenomena]] have for about half a century astounded and baffled some of the cleverest minds of the age. If ignorant of "journalistic etiquette" and the requirements of physical science, we still have an intuition of the effects of causes. Since you have written nothing about the very [[phenomena]] you properly regard as so convincing we have the right to infer that much precious power may be wasted without better results. By itself the [[Brooch (phenomenon)#Brooch No. 1|"brooch" affair]] is — in the eyes of the world — completely useless, and time will prove me right. Your kind intention has entirely failed.

To conclude: we are ready to continue this correspondence if the view given of [[occult]] study as above suits you. Through the ordeal described, each of us, whatever his country, or race, has passed. Meanwhile, hoping in the best — yours faithfully as ever

[[Koot Hoomi|Koot' Hoomi Lal Sing]].

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[http://www.theosophy.wiki/mywiki/images/ML/2-12_6029.jpg http://www.theosophy.wiki/mywiki/images/ML/2-12_6029_thm.jpg]

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'''NOTES:'''
* '''The "brooch" affair''' refers to a [[phenomena]] that took place on [[October 3]], 1880, at a dinner party organized by Mrs. and [[A. O. Hume|Mr. Hume]] at their home.

{{Col-end}}

== Context and background ==

The first letter received from the Mahatma K.H. was written from Toling Monastery, a relatively short distance over the border in Tibet. When the second was written (or precipitated), the Mahatma had left Toling Monastery and was somewhere in the Kashmir Valley on his way to consult with the Mahachohan about a letter he had received from A.O. Hume.

As explained by Sinnett in The Occult World (90-91), Hume had read the first letter from the Mahatma and, becoming enthused with the possibilities of such a correspondence, decided to write to K.H. himself. In that letter he offered to give up everything and go into seclusion if only he could be trained in occultism so that he could return to the world and demonstrate its realities. 1

After receiving the Mahatma’s first letter, Mr. Sinnett wrote to him again, saying in effect that the European mind was less intractable than K.H. had represented it, and setting forth some of the “terms” under which he would be willing to work for the cause of the Masters. He also made a suggestion, which he and Hume had devised, that a separate branch of the Theosophical Society should be formed, to be called the Anglo-Indian Branch, not to be subject in any way to H.P.B. and Col. Olcott, but connected directly with the Brotherhood, with the Mahatmas giving their instructions and teachings directly to the members of the branch. It seems that Hume also, in his letter to the Mahatma, had argued for this suggestion.

Received Simla, October 19th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was:
<blockquote>
Similar in appearance to [[Mahatma Letter No. 1|ML-1]] and in the same dull black ink. On 6 sheets of standard size white paper, on both sides. Also, as in ML-1, the signature is in a somewhat different script from the text and in a slightly darker ink. It has a tinge of red in places. Also the signature varies a little from the previous one in that the last three parts are all joined together and the "h" at the end is illegible or missing. There are three dots in the form of a triangle beneath the signature.<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), 37-38.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>
 

== Additional resources ==

[[es:Carta de los Mahatmas No. 2]]
[[it:Lettera dei Mahatma n° 2]]

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

Mysticism

2026-02-16T14:10:53Z

Ariel Martínez:

Mysticism encompasses religious traditions of human transformation aided by various practices and religious experiences. Popularly, mysticism is used synonymously with mystical experience, a neologism which refers to an ecstatic unitive experience of becoming one with God, the Absolute, or all that exists.

Scholarly research since the 1970s had questioned this understanding, noting that what appears to be mysticism may also refer to the attainment of insight into ultimate or hidden truths, as in Buddhist awakening and Hindu prajna, in nondualism, and in the realisation of emptiness and ego-lessness, and also to altered states of consciousness such as samadhi.

The term "mysticism" has Ancient Greek origins with various historically determined meanings. Derived from the Greek word μύω múō, meaning "to close" or "to conceal", mysticism came to refer to the biblical, liturgical (and sacramental), spiritual, and contemplative dimensions of early and medieval Christianity. During the early modern period, the definition of mysticism grew to include a broad range of beliefs and ideologies related to "extraordinary experiences and states of mind".

Broadly defined, mysticism as a way of personal transformation can be found in a number of religious traditions, including Western mysticism and Western esotericism, Sufism, Buddhism, and Hinduism.
 
 
 
== Additional resources ==

=== Articles ===

* [http://www.theosophical.org/publications/quest-magazine/1419# Mysticism, Self-Discovery, and Social Transformation] by Beatrice Bruteau.
* [https://manlyphall.info/mysticism.pdf The Way of Mysticism] by Manly P. Hall. Originally published as an essay in ''The Silent Encounter'' edited by Virginia Hanson (Wheaton, Illinois: Theosophical Publishing House, 1974), 12-17.

=== Books ===
* Hanson, Virginia, editor. '''''The Silent Encounter'''''. Wheaton, Illinois: Theosophical Publishing House, 1974. A collection of essays on mysticism.

=== Audio ===
*[https://archive.org/download/1242_20191205/1242.mp3# The Nature of the Mystical Experience] by Joy Mills.
*[http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=1EC1D285-4DC7-4ED5-8E5D-3392226D0761# Mysticism: Bridge to Nowhere (8 Parts)] by Pedro Oliveira.
* [https://www.youtube.com/watch?v=5qFhy2Ez9gE Mysticism: Bridge to Nowhere] by Pedro Oliveira. Shorter version.

=== Video ===
* [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No21.pdf# Mysticism] by Annie Besant.
* [http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=7B74E7E8-2DEC-433E-9C00-DE85373150C6# Mysticism and Parapsychology] by Joy Mills.
* [https://www.youtube.com/watch?v=5qFhy2Ez9gE Mysticism: Bridge to Nowhere] by Pedro Oliveira. Posted March 25, 2023 by Theosophical SOciety in New Zealand for Wellington TS.
* [https://www.facebook.com/watch/live/?ref=watch_permalink&v=991493444700021 Mysticism: Bridge to Nowhere] by Pedro Oliveira. Posted September 19, 2020 by Theosophical Society in The Philippines.

=== Bibliographies ===
* [http://www.theosophical.org/files/resources/library/Bibliography/Mysticism.pdf# Bibliography on Mysticism] from the [[Henry S. Olcott Memorial Library]].

Mysticism

2026-02-16T14:09:47Z

Ariel Martínez:

Mysticism encompasses religious traditions of human transformation aided by various practices and religious experiences. Popularly, mysticism is used synonymously with mystical experience, a neologism which refers to an ecstatic unitive experience of becoming one with God, the Absolute, or all that exists.

Scholarly research since the 1970s had questioned this understanding, noting that what appears to be mysticism may also refer to the attainment of insight into ultimate or hidden truths, as in Buddhist awakening and Hindu prajna, in nondualism, and in the realisation of emptiness and ego-lessness, and also to altered states of consciousness such as samadhi.

The term "mysticism" has Ancient Greek origins with various historically determined meanings. Derived from the Greek word μύω múō, meaning "to close" or "to conceal", mysticism came to refer to the biblical, liturgical (and sacramental), spiritual, and contemplative dimensions of early and medieval Christianity. During the early modern period, the definition of mysticism grew to include a broad range of beliefs and ideologies related to "extraordinary experiences and states of mind".

Broadly defined, mysticism as a way of personal transformation can be found in a number of religious traditions, including Western mysticism and Western esotericism, Sufism, Buddhism, and Hinduism.

 
 
 
== Additional resources ==

=== Articles ===

* [http://www.theosophical.org/publications/quest-magazine/1419# Mysticism, Self-Discovery, and Social Transformation] by Beatrice Bruteau.
* [https://manlyphall.info/mysticism.pdf The Way of Mysticism] by Manly P. Hall. Originally published as an essay in ''The Silent Encounter'' edited by Virginia Hanson (Wheaton, Illinois: Theosophical Publishing House, 1974), 12-17.

=== Books ===
* Hanson, Virginia, editor. '''''The Silent Encounter'''''. Wheaton, Illinois: Theosophical Publishing House, 1974. A collection of essays on mysticism.

=== Audio ===
*[https://archive.org/download/1242_20191205/1242.mp3# The Nature of the Mystical Experience] by Joy Mills.
*[http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=1EC1D285-4DC7-4ED5-8E5D-3392226D0761# Mysticism: Bridge to Nowhere (8 Parts)] by Pedro Oliveira.
* [https://www.youtube.com/watch?v=5qFhy2Ez9gE Mysticism: Bridge to Nowhere] by Pedro Oliveira. Shorter version.

=== Video ===
* [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No21.pdf# Mysticism] by Annie Besant.
* [http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=7B74E7E8-2DEC-433E-9C00-DE85373150C6# Mysticism and Parapsychology] by Joy Mills.
* [https://www.youtube.com/watch?v=5qFhy2Ez9gE Mysticism: Bridge to Nowhere] by Pedro Oliveira. Posted March 25, 2023 by Theosophical SOciety in New Zealand for Wellington TS.
* [https://www.facebook.com/watch/live/?ref=watch_permalink&v=991493444700021 Mysticism: Bridge to Nowhere] by Pedro Oliveira. Posted September 19, 2020 by Theosophical Society in The Philippines.

=== Bibliographies ===
* [http://www.theosophical.org/files/resources/library/Bibliography/Mysticism.pdf# Bibliography on Mysticism] from the [[Henry S. Olcott Memorial Library]].

Mysticism

2026-02-16T14:08:50Z

Ariel Martínez:

Mysticism encompasses religious traditions of human transformation aided by various practices and religious experiences. Popularly, mysticism is used synonymously with mystical experience, a neologism which refers to an ecstatic unitive experience of becoming one with God, the Absolute, or all that exists.

Scholarly research since the 1970s had questioned this understanding, noting that what appears to be mysticism may also refer to the attainment of insight into ultimate or hidden truths, as in Buddhist awakening and Hindu prajna, in nondualism, and in the realisation of emptiness and ego-lessness, and also to altered states of consciousness such as samadhi.

The term "mysticism" has Ancient Greek origins with various historically determined meanings. Derived from the Greek word μύω múō, meaning "to close" or "to conceal", mysticism came to refer to the biblical, liturgical (and sacramental), spiritual, and contemplative dimensions of early and medieval Christianity.[5] During the early modern period, the definition of mysticism grew to include a broad range of beliefs and ideologies related to "extraordinary experiences and states of mind".

Broadly defined, mysticism as a way of personal transformation can be found in a number of religious traditions, including Western mysticism and Western esotericism, Sufism, Buddhism, and Hinduism.

 
 
 
== Additional resources ==

=== Articles ===

* [http://www.theosophical.org/publications/quest-magazine/1419# Mysticism, Self-Discovery, and Social Transformation] by Beatrice Bruteau.
* [https://manlyphall.info/mysticism.pdf The Way of Mysticism] by Manly P. Hall. Originally published as an essay in ''The Silent Encounter'' edited by Virginia Hanson (Wheaton, Illinois: Theosophical Publishing House, 1974), 12-17.

=== Books ===
* Hanson, Virginia, editor. '''''The Silent Encounter'''''. Wheaton, Illinois: Theosophical Publishing House, 1974. A collection of essays on mysticism.

=== Audio ===
*[https://archive.org/download/1242_20191205/1242.mp3# The Nature of the Mystical Experience] by Joy Mills.
*[http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=1EC1D285-4DC7-4ED5-8E5D-3392226D0761# Mysticism: Bridge to Nowhere (8 Parts)] by Pedro Oliveira.
* [https://www.youtube.com/watch?v=5qFhy2Ez9gE Mysticism: Bridge to Nowhere] by Pedro Oliveira. Shorter version.

=== Video ===
* [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No21.pdf# Mysticism] by Annie Besant.
* [http://www.theosophicalinstitute.org/medialibrary/viewtitle.php?titleid=7B74E7E8-2DEC-433E-9C00-DE85373150C6# Mysticism and Parapsychology] by Joy Mills.
* [https://www.youtube.com/watch?v=5qFhy2Ez9gE Mysticism: Bridge to Nowhere] by Pedro Oliveira. Posted March 25, 2023 by Theosophical SOciety in New Zealand for Wellington TS.
* [https://www.facebook.com/watch/live/?ref=watch_permalink&v=991493444700021 Mysticism: Bridge to Nowhere] by Pedro Oliveira. Posted September 19, 2020 by Theosophical Society in The Philippines.

=== Bibliographies ===
* [http://www.theosophical.org/files/resources/library/Bibliography/Mysticism.pdf# Bibliography on Mysticism] from the [[Henry S. Olcott Memorial Library]].

Mystery Schools

2026-02-16T11:45:07Z

Ariel Martínez:

Mystery religions, mystery cults, sacred mysteries or simply mysteries (Greek: μυστήρια), were religious schools of the Greco-Roman world for which participation was reserved to initiates (mystai). The main characteristic of these religious schools was the secrecy associated with the particulars of the initiation and the ritual practice, which may not be revealed to outsiders. The most famous mysteries of Greco-Roman antiquity were the Eleusinian Mysteries, which predated the Greek Dark Ages. The mystery schools flourished in Late Antiquity; Emperor Julian, of the mid-4th century, is believed by some scholars to have been associated with various mystery cults—most notably the mithraists. Due to the secret nature of the schools, and because the mystery religions of Late Antiquity were persecuted by the Christian Roman Empire from the 4th century, the details of these religious practices are derived from descriptions, imagery and cross-cultural studies.
Justin Martyr in the 2nd century explicitly noted and identified them as "demonic imitations" of the true faith; "the devils, in imitation of what was said by Moses, asserted that Proserpine was the daughter of Jupiter, and instigated the people to set up an image of her under the name of Kore" (First Apology). Through the 1st to 4th century, Christianity stood in direct competition for adherents with the mystery schools.
 
 
 
== Etymology ==
The English word 'mystery' originally appeared as the Ancient Greek plural Mustḗria 'the Mysteries', and developed into the Latin mysterium, where the English term originates. The etymology of the Greek mustḗrion 'revealed secret' is not entirely clear, though scholars have traditionally thought it to have derived from the Greek múō 'to close, shut; to be shut (especially of the eyes)' (chiefly referring to shutting the eyes, hence one who shuts their eyes and is initiated into the mysteries). Hittite scholar Jaan Puhvel suggests that the Greek term derives from the Hittite verb munnae 'to conceal, to hide, to shut out of sight'.

== Additional resources ==
=== Articles ===
* [https://www.theosophical.org/publications/quest-magazine/ceremony-freemasonry-and-the-mysteries Ceremony, Freemasonry, and the Mysteries] by John Algeo.
* [https://www.theosophy.world/encyclopedia/mysteries Mysteries] in Theosophy World.
* [http://www.wisdomworld.org/setting/iamblichus.html# Iamblichus: The Egyptian Mysteries] by The Theosophy Company.
* [http://www.theos-world.com Winter Solstice 1955, in 4 parts] by Boris de Zirkoff. See January-April, 2005.
* [https://www.theosociety.org/pasadena/sunrise/49-99-0/4s-aed.htm# "Christmas and the Winter Solstice"] by Alan E. Donant. Originally published in ''Sunrise'' 49 no.2 (December 1999 -January, 2000), 58.

=== Books and pamphlets ===
* Besant, Annie. [https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No83.pdf# The Mysteries].
* Knoche, Grace F. [http://www.theosociety.org/pasadena/mysterys/MysterySchoolsGFK.pdf# The Mystery Schools].
* Purucker, Gottfried de. [https://www.theosociety.org/pasadena/4sacsea/4sacsea1.htm ''The Four Sacred Seasons''].
* Woods, Charlotte. [https://archive.org/details/BL1947WoodsTheMysteryReligions ''The Mystery Religions: A Study in Regeneration'']. London: Theosophical Publishing House, 1947. This was a [[Blavatsky Lectures|Blavatsky Lecture]] delivered at the annual convention of the TS in England, at Besant Hall, London, May 26, 1947.

== Notes ==
<references/>

[[Category:Organizations]]
[[Category:Western Esotericism]]

Mystery Schools

2026-02-16T11:39:09Z

Ariel Martínez:

Mahatma Letter No. 1

2026-02-13T15:16:51Z

Ariel Martínez: /* Page 11 */

{{Infobox MLbox

| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = October 15, 1880
| receiveddate = October 17 (or 18 per [[Boris de Zirkoff|BdZ]])
| otherdate = unknown
| header3 = Places
| sentfrom = [[Toling Monastery, Tibet]]
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 1''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 1.''' in '''Barker numbering.''' In it, [[Koot Hoomi]] responds to [[Alfred Percy Sinnett|A. P. Sinnett's]] idea that the existence of the [[Mahatmas]] could be proved to skeptics by simultaneously having a London newspaper [[Precipitation|precipated]] in India on the very day of its publication, and a [[The Pioneer (periodical)|''Pioneer'']] precipitated in London. KH explains why that method would not work. See below for [[Mahatma Letter No. 1#Context and background|Context and background]].
 
 
{{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter chrono'''<nowiki> > </nowiki>''']]</big>
 {{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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Received Simla about October 15th, 1880.

Esteemed Brother and Friend,

Precisely because the test of the London newspaper would close the mouths of the skeptics — it is unthinkable. See it in what light you will — the world is yet in its first stage of disenthralment if not development, hence — unprepared. Very true, we work by natural not supernatural means and laws. But, as on the one hand Science would find itself unable (in its present state) to account for the wonders given in its name, and on the other the ignorant masses would still be left to view the [[Phenomenon|phenomenon]] in the light of a miracle; everyone who would thus be made a witness to the occurrence would be thrown off his balance and the results would be deplorable. Believe me, it would be so — especially for yourself who originated the idea, and the [[Helena Petrovna Blavatsky|devoted woman]] who so foolishly rushes into the wide open door leading to notoriety. This door, though opened by so friendly a hand as yours, would prove very soon a trap — and a fatal one indeed for her. And such is not surely your object?

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[http://www.theosophy.wiki/mywiki/images/ML/1-1_6005.jpg http://www.theosophy.wiki/mywiki/images/ML/1-1_6005_thm.jpg]

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'''NOTES:'''
* The '''devoted woman''' refers to [[Helena Petrovna Blavatsky]].

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== Page 2 ==

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Madmen are they, who, speculating but upon the present, wilfully shut their eyes to the past when made already to remain naturally blind to the future! Far be it from me, to number you with the latter — therefore will I endeavour to explain. Were we to accede to your desires know you really what consequences would follow in the trail of success? The inexorable shadow which follows all human innovations moves on, yet few are they, who are ever conscious of its approach and dangers. What are then to expect they, who would offer the world an innovation which, owing to human ignorance, if believed in, will surely be attributed to those dark agencies the two-thirds of humanity believe in and dread as yet? You say — half London would be converted if you could deliver them a [[Pioneer]] on its day of publication. I beg to say that if the people believed the thing true they would kill you before you could make the round of Hyde Park; if it were not believed true, — the least that could happen would be the loss of your reputation and good name, — for propagating such ideas.

The success of an attempt of such a kind as the one you propose, must be calculated and based upon a thorough knowledge of the people around you.

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[http://www.theosophy.wiki/mywiki/images/ML/1-2_6006.jpg http://www.theosophy.wiki/mywiki/images/ML/1-2_6006_thm.jpg]

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'''NOTES:'''
*

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== Page 3 ==

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It depends entirely upon the social and moral conditions of the people in their bearing on these deepest and most mysterious questions which can stir the human mind — the deific powers in man and the possibilities contained in nature. How many, even of your best friends, of those who surround you, who are more than superficially interested in these abstruse problems? You could count them upon the fingers of your right hand. Your race boasts of having liberated in their century, the genius so long imprisoned in the narrow vase of dogmatism and intolerance — the genius of knowledge, [[wisdom]] and freethought. It says that in their turn ignorant prejudice and religious bigotry, bottled up like the wicked Jin of old, and sealed up by the Solomons of science rests at the bottom of the sea and can never, escaping to the surface again, reign over the world as it did in days of old; that the public mind is quite free, in short, and ready to accept any demonstrated truth. Aye; but is it verily so, my respected friend? Experimental knowledge does not quite date from 1662, when Bacon, Robert Boyle and the Bishop of Chester transformed under the royal charter their "Invisible College" into a Society for the promotion of experimental science.

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[http://www.theosophy.wiki/mywiki/images/ML/1-3_6007.jpg http://www.theosophy.wiki/mywiki/images/ML/1-3_6007_thm.jpg]

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'''NOTES:'''
* '''Jin''' (also Jinn or Djinn) is a genie, a supernatural creature from Arabic folklore - often captured in a bottle and released by magic. It is a play on the word "genius."
* '''Solomons''' is used here, sarcastically, to indicate wise men. King Solomon in the Bible was noted for his [[wisdom]] and fairness.
* '''The Bishop of Chester''' refers to John Wilkins, an Anglican clergyman, natural philosopher and author. He was one of the founders of the Royal Society in London. (Notice that the 3rd and 4th editions of the ''Mahatma Letters'' wrongly refer to "the Bishop of Rochester," who was John Warner.
* The '''Invisible College''' was a precursor of the Royal Society.

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== Page 4 ==

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Ages before the Royal Society found itself becoming a reality upon the plan of the "Prophetic Scheme" an innate longing for the hidden, a passionate love for and the study of nature had led men in every generation to try and fathom her secrets deeper than their neighbours did. Roma ante Romulum fuit — is an axiom taught to us in your English schools. Abstract enquiries into the most puzzling problems did not arise in the brain of Archimedes as a spontaneous and hitherto untouched subject, but rather as a reflection of prior enquiries in the same direction and by men separated from his days by as long a period — and far longer — than the one which separates you from the great Syracusian. The [[vril]] of the [[The Coming Race (book)|"Coming Race"]] was the common property of races now extinct. And, as the very existence of those gigantic ancestors of ours is now questioned — though in the Himavats, on the very territory belonging to you we have a cave full of the skeletons of these giants — and their huge frames when found are invariably regarded as isolated freaks of nature, so the [[vril]] or [[Akas]] — as we call it — is looked upon as an impossibility, a myth. And, without a

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[http://www.theosophy.wiki/mywiki/images/ML/1-4_6008.jpg http://www.theosophy.wiki/mywiki/images/ML/1-4_6008_thm.jpg]

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'''NOTES:'''
* The '''Royal Society''' is a British academy of sciences based in London and founded in 1660.
* '''Roma ante Romulum fuit''' is Latin for "Rome existed before Romulus <nowiki>[</nowiki>the founder of Rome<nowiki>]</nowiki>."
* '''Syracusian''' refers to Archimedes, one of the leading scientists in ancient Greece.
* '''Himavats''' indicates the Himalayan Mountains; Himavat is the Hindu god of snow.

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== Page 5 ==

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thorough knowledge of [[Akas]], its combinations and properties, how can Science hope to account for such phenomena? We doubt not but the men of your science are open to conviction; yet facts must be first demonstrated to them, they must first have become their own property, have proved amenable to their own modes of investigation, before you find them ready to admit them as facts. If you but look into the Preface to the "Micrographia" you will find in Hooke's suggestions that the intimate relations of objects were of less account in his eyes than their external operation on the senses — and Newton's fine discoveries found in him their greatest opponent. The modern Hookeses are many. Like this learned but ignorant man of old your modern men of science are less anxious to suggest a physical connexion of facts which might unlock for them many an occult force in nature, as to provide a convenient "classification of scientific experiments"; so that the most essential quality of an hypothesis is not that it should be true but only plausible — in their opinion.

So far for Science — as much as we know of it. As for human nature in general, it is the same now as it was a million of years

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'''NOTES:'''
* '''''Micrographia''''' by '''Robert Hooke''' was the first major publication of the Royal Society, detailing his discoveries made through use of a primitive microscope.

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ago: Prejudice based upon selfishness; a general unwillingness to give up an established order of things for new modes of life and thought — and occult study requires all that and much more —; pride and stubborn resistance to Truth if it but upsets their previous notions of things, — such are the characteristics of your age, and especially of the middle and lower classes. What then would be the results of the most astounding [[Phenomena|phenomena]], supposing we consented to have them produced? However successful, danger would be growing proportionately with success. No choice would soon remain but to go on, ever crescendo, or to fall in this endless struggle with prejudice and ignorance killed by your own weapons. Test after test would be required and would have to be furnished; every subsequent phenomenon expected to be more marvellous than the preceding one. Your daily remark is, that one cannot be expected to believe unless he becomes an eye-witness. Would the lifetime of a man suffice to satisfy the whole world of skeptics? It may be an easy matter to increase the original number of believers at [[Simla, India|Simla]] to hundreds and thousands. But what of the hundreds of millions of those who could

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'''NOTES:'''
*

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not be made eye-witnesses? The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before. In common with many, you blame us for our great secrecy. Yet we know something of human nature for the experience of long centuries — aye, ages — has taught us. And, we know, that so long as science has anything to learn, and a shadow of religious dogmatism lingers in the hearts of the multitudes, the world's prejudices have to be conquered step by step, not at a rush. As hoary antiquity had more than one Socrates so the dim Future will give birth to more than one martyr. Enfranchised science contemptuously turned away her face from the Copernican opinion renewing the theories of Aristarchus Samius — who "affirmeth that the earth moveth circularly about her own centre" years before the Church sought to sacrifice Galileo as a holocaust to the Bible. The ablest mathematician at the Court of Edward VI — Robert Recorde — was left to starve in jail by his colleagues, who laughed at his Castle of Knowledge,

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'''NOTES:'''
* '''Aristarchus of Samos''' was an ancient Greek astronomer and mathemetician who presented the heliocentric view that the Earth revolved around the Sun.
* '''Robert Recorde''' was a Welsh physician and mathematiciam who introduced the "+" and "=" signs. He died in a debtors' prison after a distinguished career at court. His '''''Castle of Knowledge''''' was a book about planetary motion.
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declaring his discoveries "vain phantasies." Wm. Gilbert of Colchester — Queen Elisabeth's physician — died poisoned, only because — this real founder of experimental science in England — has had the audacity of anticipating Galileo; of pointing out Copernican's fallacy as to the "third movement," which was gravely alleged to account for the parallelism of the earth's axis of rotation! The enormous learning of the Paracelsi, of the Agrippas and the Deys was ever doubted. It was science which laid her sacrilegious hand upon the great work "De Magnete" — "The Heavenly White Virgin" ([[Akas]]) and others. And it was the illustrious "Chancellor of England and of Nature" — Lord Verulam-Bacon — who having won the name of the Father of Inductive Philosophy, permitted himself to speak of such men as the above-named as the "Alchemicians of the Fantastic philosophy."

All this is old history, you will think. Verily so; but the chronicles of our modern days do not differ very essentially from their predecessors. And we have but to bear in mind the recent persecutions of [[mediums]] in England, the burning of supposed witches, and sorcerers in South America, Russia and the frontiers of Spain — to assure ourselves that the only salvation of

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'''NOTES:'''
* '''William Gilbert''' wrote [http://en.wikipedia.org/wiki/De_Magnete De Magnete], in which he made the case that the Earth is magnetic, and provided support for Copernican theory of planetary motion.
* '''Lord Verulam-Bacon''' was '''Francis Bacon'''.

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the genuine proficients in [[Occult Science|occult sciences]] lies in the skepticism of the public: the charlatans and the jugglers are the natural shields of the "[[adepts]]." The public safety is only ensured by our keeping secret the terrible weapons which might otherwise be used against it, and which, as you have been told became deadly in the hands of the wicked and selfish.

I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess [[Saraswati]] — our [[Aryan]] [[Isis]]. Were they given to the profanes what would remain for our faithful ones? Many of your suggestions are highly reasonable and will be attended to. I listened attentively to the conversation which took place at [[A. O. Hume|Mr. Hume]]'s. His arguments are perfect from the standpoint of [[Exotericism|exoteric]] [[wisdom]]. But, when the time comes and he is allowed to have a full glimpse into the world of [[Esotericism|esoterism]], with its laws based upon mathematically correct calculations of the future — the necessary results of the causes which we are always at liberty to create and shape at our will but are as unable to control their consequences which thus become our masters — then only will, both you and he understand why to the uninitiated our acts must seem often unwise, if not actually foolish.

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'''NOTES:'''
*

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Your forthcoming letter I will not be able to fully answer without taking the advice of those who generally deal with the European [[Mysticism|mystics]]. Moreover the present letter must satisfy you on many points you have better defined in your last; but it will no doubt disappoint you as well. In regard to the production of newly devised and still more startling [[Psychic Phenomena|phenomena]] demanded of her with our help, as a man well acquainted with the strategy, you must remain satisfied with the reflection that there is little use in acquiring new positions until those that you have already reached are secured, and your Enemies full aware of your right to their possession. In other words, you had a greater variety of [[Psychic Phenomena|phenomena]] produced for yourself and friends than many a regular [[neophyte]] has seen in several years. First, notify the public of the production of the note, the cup and the sundry experiments with the cigarette papers, and let them digest these. Set them to work for an explanation. And as except upon the direct and absurd accusation of deceit they will never be able to account for some of these, while the skeptics are quite satisfied with their present hypothesis for the production of the

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'''NOTES:'''
*

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brooch — you will then have done real good to the cause of truth and justice to the woman who is made to suffer for it. Isolated as it is, the case under notice in the [[Pioneer]] becomes less than worthless — it is positively injurious for all of you — for yourself as the Editor of that paper as much as for anyone else, if you pardon me for offering you that which looks like advice. It is neither fair to yourself nor to her, that, because the number of eye-witnesses does not seem sufficient to warrant the public attention, your and [[Patience Sinnett|your lady's]] testimony should go for nothing. Several cases combining to fortify your position as truthful and intelligent witness to the various occurrences, each of these gives you an additional right to assert what you know. It imposes upon you the sacred duty to instruct the public and prepare them for future possibilities by gradually opening their eyes to the truth. The opportunity should not be lost through a lack of as great confidence in your own individual right of assertion as that of Sir Donald Stewart. One witness of well known character outweighs the evidence of ten strangers; and if, there is anyone in India who is respected for his trustworthiness it is — the Editor of the Pioneer. Remember that there was but

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'''NOTES:'''
* '''Sir Donald Stewart''' was a British field marshall and was involved in the military occupation and administration of India from 1840 to 1900.

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one hysterical woman alleged to have been present at the pretended [[ascension]], and that the phenomenon has never been corroborated by repetition. Yet for nearly 2,000 years countless milliards have pinned their faith upon the testimony of that one woman — and she not over trustworthy.

[[Try!|Try]] — and first work upon the material you have and then we will be the first to help you to get further evidence. Until then, believe me, always your sincere friend,

[[Koot Hoomi|Koot' Hoomi Lal Singh]].

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'''NOTES:'''
*

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== Context and background ==

In [[The Occult World (book)|''The Occult World'']], Sinnett explained what he wrote in his first letter to the Mahatma and why he wrote it. In spite of his conviction of the genuineness of the phenomena performed by H.P.B. during the previous summer of 1880 at [[Simla, India]], he felt that they were not always surrounded by the necessary safeguards and that it would not be very difficult for any thoroughgoing skeptic to cast doubt on their validity. He was eager to have some phenomenon produced which would, as he expressed it, "leave no opening for even the suggestion of imposture." He wondered whether the [[Masters of Wisdom|"Brothers"]] themselves might not always realize the necessity for rendering their test phenomena unassailable in every minor detail.<ref>A. P. Sinnett, ''The Occult World'' (London: Trubner & Co., 1881), 92-95. Available at [http://blavatskyarchives.com/sinnettowgateway.htm Blavatsky Archives] brom Google eBooks.</ref>

Sinnett decided that in his first letter to the Mahatma, he would suggest a test which he was sure would be absolutely fool-proof and which could not fail to convince the most profound skeptic. This was the simultaneous production in Simla (in the presence of the group there) of one day’s editions of the ''London Times'' and [[The Pioneer (periodical)|''The Pioneer'']].

At that time, London and India were at least a month apart by all means of communication other than telegraph, and it would obviously have been impossible for the entire contents of the Times to have been telegraphed to India in advance of its publication in London, and to appear in print in India at the same time that it appeared in print in London. Further, such a project could not have been undertaken without the whole world knowing about it.

After he had written the letter and delivered it to H.P.B., a day or so passed before he heard anything about its fate. Finally, H.P.B. told him he was to have an answer. This so encouraged him that he sat down and wrote a second letter, feeling that perhaps he had not made his first letter quite strong enough to convince his correspondent. After the lapse of another day or so, he found on his writing table, one evening, his first letter from the Mahatma K.H. It answered both of his letters.

It was received in Simla about October 15th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
In dull black ink, on both sides of white paper. There are some smears and write-overs and, in a few instances, words have been crossed out. In the bottom right-hand corner of the first page are three rather large red dots in the form of a triangle with a small ink mark underneath which looks like an initial. The signature is in slightly blacker ink than the text, and the script is not quite the same. This characteristic is noticeable in several of the earlier letters.<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), 35.</ref>
</blockquote>
[[Geoffrey A. Barborka]] describes this letter in great detail in ''The Mahatmas and Their Letters''. Here are excerpts from his commentary:
* "Looking at the original document, now filed in the British Museum, at first glance one is struck by the quality of the paper - thin, almost transparent-looking; it is called rice paper. In that era it was available only in the Orient. The size of the rice paper is eight and a half by ten and a half inches <nowiki>[</nowiki>21.6 X 26.7 cm<nowiki>]</nowiki>. As for the calligraphy: it is best described as a flowing script, with large well-formed letters, easily read."<ref>Geoffrey Barborka, ''The Mahatmas and their letters'' (Adyar, Madras, India: Theosophical Publishing Company, 1973), 87-88.</ref>
* "The front and back sides of the first two sheets of paper give evidence of carefully formed calligraphy. The third sheet shows that it was prepared in haste; the front side of the fourth sheet, even more so. But when turning to the back side of the fourth sheet, the last seven lines on the page stand out clearly... A distinct change is observable; it is as though another amanuensis has taken over the impressing. It is first noticeable because the color of what appears as ink ''in'' the paper is darker - more black than the brown-black of the preceding sheets."<ref>Barborka, 89.</ref>
* "But a more striking feature is this: although the sentence at the bottom of the page was not concluded... the first six lines on the next sheet of paper are in yet ''another kind'' of calligraphy!"<ref>Barborka, 90.</ref>
* "The signature at the close of this letter is noteworthy. It is in an entirely different script."<ref>Barborka, 90.</ref>
* "where corrections have been made there is a slight back smudge, resulting because there has been a withdrawal from the paper of a word or even a letter of a word, then a substitution is placed over the discoloration. This occurrence is due to the fact that the Mahatma Letters were ''not handwritten'' but precipitated or impressed into the paper itself.''<ref>Barborka, 124.</ref>

== Publication history ==

This letter was first published in the first edition of [[The Occult World (book)|''The Occult World'']] in 1881.

== Commentary about this letter ==

This letter effectively establishes the basis for communication between the Mahatmas and Sinnett. It demonstrates the great care that Koot Hoomi took to make his letters as clear and accurate as possible. Further, the Mahatma is willing to answer the journalist's questions, but clearly wants Sinnett to use his access to ''The Pioneer'' "to instruct the public and prepare them for future possibilities."
 
 
The Mahatma educates Sinnett about the value of leaving the public uncertain about occult matters. As he says in the pages 8-9, "The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before." A similar sentiment is expressed in [[Mahatma Letter No. 29]], that "so long as men doubt there will be curiosity and enquiry, and that enquiry stimulates reflection which begets effort."<ref>Joy Mills, ''Reflections on an Ageless Wisdom'', Wheaton, IL: Theosophical Publishing House, 2010), 4-5.</ref>
 
 
Sinnett had not adequately considered the likely consequences of producing indisputable phenomena. Joy Mills reinforces this point by quoting a '''[[Mahatma Letter to W T Brown - LMW 1 No. 22|letter from Koot Hoomi]]''' to [[W. T. Brown]] in 1883 that the results from a public demonstration of phenomena would be "disastrous."<ref>Joy Mills, 5-6. The Brown letter was published in ''Letters from the Masters of the Wisdom'', First Series.</ref>
 
 
Another issue that KH addresses is that Sinnett should not expect to have occult experiences at this stage of his life: "I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess Saraswati."

== Notes ==
<references/>
 

== Additional resources ==

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

[[es:Carta de los Mahatmas No. 1]]
[[it:Lettera dei Mahatma n° 1]]

Mahatma Letter No. 1

2026-02-13T15:06:40Z

Ariel Martínez: /* Page 9 */

{{Infobox MLbox

| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = October 15, 1880
| receiveddate = October 17 (or 18 per [[Boris de Zirkoff|BdZ]])
| otherdate = unknown
| header3 = Places
| sentfrom = [[Toling Monastery, Tibet]]
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 1''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 1.''' in '''Barker numbering.''' In it, [[Koot Hoomi]] responds to [[Alfred Percy Sinnett|A. P. Sinnett's]] idea that the existence of the [[Mahatmas]] could be proved to skeptics by simultaneously having a London newspaper [[Precipitation|precipated]] in India on the very day of its publication, and a [[The Pioneer (periodical)|''Pioneer'']] precipitated in London. KH explains why that method would not work. See below for [[Mahatma Letter No. 1#Context and background|Context and background]].
 
 
{{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter chrono'''<nowiki> > </nowiki>''']]</big>
 {{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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Received Simla about October 15th, 1880.

Esteemed Brother and Friend,

Precisely because the test of the London newspaper would close the mouths of the skeptics — it is unthinkable. See it in what light you will — the world is yet in its first stage of disenthralment if not development, hence — unprepared. Very true, we work by natural not supernatural means and laws. But, as on the one hand Science would find itself unable (in its present state) to account for the wonders given in its name, and on the other the ignorant masses would still be left to view the [[Phenomenon|phenomenon]] in the light of a miracle; everyone who would thus be made a witness to the occurrence would be thrown off his balance and the results would be deplorable. Believe me, it would be so — especially for yourself who originated the idea, and the [[Helena Petrovna Blavatsky|devoted woman]] who so foolishly rushes into the wide open door leading to notoriety. This door, though opened by so friendly a hand as yours, would prove very soon a trap — and a fatal one indeed for her. And such is not surely your object?

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'''NOTES:'''
* The '''devoted woman''' refers to [[Helena Petrovna Blavatsky]].

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Madmen are they, who, speculating but upon the present, wilfully shut their eyes to the past when made already to remain naturally blind to the future! Far be it from me, to number you with the latter — therefore will I endeavour to explain. Were we to accede to your desires know you really what consequences would follow in the trail of success? The inexorable shadow which follows all human innovations moves on, yet few are they, who are ever conscious of its approach and dangers. What are then to expect they, who would offer the world an innovation which, owing to human ignorance, if believed in, will surely be attributed to those dark agencies the two-thirds of humanity believe in and dread as yet? You say — half London would be converted if you could deliver them a [[Pioneer]] on its day of publication. I beg to say that if the people believed the thing true they would kill you before you could make the round of Hyde Park; if it were not believed true, — the least that could happen would be the loss of your reputation and good name, — for propagating such ideas.

The success of an attempt of such a kind as the one you propose, must be calculated and based upon a thorough knowledge of the people around you.

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It depends entirely upon the social and moral conditions of the people in their bearing on these deepest and most mysterious questions which can stir the human mind — the deific powers in man and the possibilities contained in nature. How many, even of your best friends, of those who surround you, who are more than superficially interested in these abstruse problems? You could count them upon the fingers of your right hand. Your race boasts of having liberated in their century, the genius so long imprisoned in the narrow vase of dogmatism and intolerance — the genius of knowledge, [[wisdom]] and freethought. It says that in their turn ignorant prejudice and religious bigotry, bottled up like the wicked Jin of old, and sealed up by the Solomons of science rests at the bottom of the sea and can never, escaping to the surface again, reign over the world as it did in days of old; that the public mind is quite free, in short, and ready to accept any demonstrated truth. Aye; but is it verily so, my respected friend? Experimental knowledge does not quite date from 1662, when Bacon, Robert Boyle and the Bishop of Chester transformed under the royal charter their "Invisible College" into a Society for the promotion of experimental science.

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'''NOTES:'''
* '''Jin''' (also Jinn or Djinn) is a genie, a supernatural creature from Arabic folklore - often captured in a bottle and released by magic. It is a play on the word "genius."
* '''Solomons''' is used here, sarcastically, to indicate wise men. King Solomon in the Bible was noted for his [[wisdom]] and fairness.
* '''The Bishop of Chester''' refers to John Wilkins, an Anglican clergyman, natural philosopher and author. He was one of the founders of the Royal Society in London. (Notice that the 3rd and 4th editions of the ''Mahatma Letters'' wrongly refer to "the Bishop of Rochester," who was John Warner.
* The '''Invisible College''' was a precursor of the Royal Society.

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Ages before the Royal Society found itself becoming a reality upon the plan of the "Prophetic Scheme" an innate longing for the hidden, a passionate love for and the study of nature had led men in every generation to try and fathom her secrets deeper than their neighbours did. Roma ante Romulum fuit — is an axiom taught to us in your English schools. Abstract enquiries into the most puzzling problems did not arise in the brain of Archimedes as a spontaneous and hitherto untouched subject, but rather as a reflection of prior enquiries in the same direction and by men separated from his days by as long a period — and far longer — than the one which separates you from the great Syracusian. The [[vril]] of the [[The Coming Race (book)|"Coming Race"]] was the common property of races now extinct. And, as the very existence of those gigantic ancestors of ours is now questioned — though in the Himavats, on the very territory belonging to you we have a cave full of the skeletons of these giants — and their huge frames when found are invariably regarded as isolated freaks of nature, so the [[vril]] or [[Akas]] — as we call it — is looked upon as an impossibility, a myth. And, without a

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'''NOTES:'''
* The '''Royal Society''' is a British academy of sciences based in London and founded in 1660.
* '''Roma ante Romulum fuit''' is Latin for "Rome existed before Romulus <nowiki>[</nowiki>the founder of Rome<nowiki>]</nowiki>."
* '''Syracusian''' refers to Archimedes, one of the leading scientists in ancient Greece.
* '''Himavats''' indicates the Himalayan Mountains; Himavat is the Hindu god of snow.

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thorough knowledge of [[Akas]], its combinations and properties, how can Science hope to account for such phenomena? We doubt not but the men of your science are open to conviction; yet facts must be first demonstrated to them, they must first have become their own property, have proved amenable to their own modes of investigation, before you find them ready to admit them as facts. If you but look into the Preface to the "Micrographia" you will find in Hooke's suggestions that the intimate relations of objects were of less account in his eyes than their external operation on the senses — and Newton's fine discoveries found in him their greatest opponent. The modern Hookeses are many. Like this learned but ignorant man of old your modern men of science are less anxious to suggest a physical connexion of facts which might unlock for them many an occult force in nature, as to provide a convenient "classification of scientific experiments"; so that the most essential quality of an hypothesis is not that it should be true but only plausible — in their opinion.

So far for Science — as much as we know of it. As for human nature in general, it is the same now as it was a million of years

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'''NOTES:'''
* '''''Micrographia''''' by '''Robert Hooke''' was the first major publication of the Royal Society, detailing his discoveries made through use of a primitive microscope.

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== Page 6 ==

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ago: Prejudice based upon selfishness; a general unwillingness to give up an established order of things for new modes of life and thought — and occult study requires all that and much more —; pride and stubborn resistance to Truth if it but upsets their previous notions of things, — such are the characteristics of your age, and especially of the middle and lower classes. What then would be the results of the most astounding [[Phenomena|phenomena]], supposing we consented to have them produced? However successful, danger would be growing proportionately with success. No choice would soon remain but to go on, ever crescendo, or to fall in this endless struggle with prejudice and ignorance killed by your own weapons. Test after test would be required and would have to be furnished; every subsequent phenomenon expected to be more marvellous than the preceding one. Your daily remark is, that one cannot be expected to believe unless he becomes an eye-witness. Would the lifetime of a man suffice to satisfy the whole world of skeptics? It may be an easy matter to increase the original number of believers at [[Simla, India|Simla]] to hundreds and thousands. But what of the hundreds of millions of those who could

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'''NOTES:'''
*

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== Page 7 ==

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not be made eye-witnesses? The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before. In common with many, you blame us for our great secrecy. Yet we know something of human nature for the experience of long centuries — aye, ages — has taught us. And, we know, that so long as science has anything to learn, and a shadow of religious dogmatism lingers in the hearts of the multitudes, the world's prejudices have to be conquered step by step, not at a rush. As hoary antiquity had more than one Socrates so the dim Future will give birth to more than one martyr. Enfranchised science contemptuously turned away her face from the Copernican opinion renewing the theories of Aristarchus Samius — who "affirmeth that the earth moveth circularly about her own centre" years before the Church sought to sacrifice Galileo as a holocaust to the Bible. The ablest mathematician at the Court of Edward VI — Robert Recorde — was left to starve in jail by his colleagues, who laughed at his Castle of Knowledge,

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'''NOTES:'''
* '''Aristarchus of Samos''' was an ancient Greek astronomer and mathemetician who presented the heliocentric view that the Earth revolved around the Sun.
* '''Robert Recorde''' was a Welsh physician and mathematiciam who introduced the "+" and "=" signs. He died in a debtors' prison after a distinguished career at court. His '''''Castle of Knowledge''''' was a book about planetary motion.
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declaring his discoveries "vain phantasies." Wm. Gilbert of Colchester — Queen Elisabeth's physician — died poisoned, only because — this real founder of experimental science in England — has had the audacity of anticipating Galileo; of pointing out Copernican's fallacy as to the "third movement," which was gravely alleged to account for the parallelism of the earth's axis of rotation! The enormous learning of the Paracelsi, of the Agrippas and the Deys was ever doubted. It was science which laid her sacrilegious hand upon the great work "De Magnete" — "The Heavenly White Virgin" ([[Akas]]) and others. And it was the illustrious "Chancellor of England and of Nature" — Lord Verulam-Bacon — who having won the name of the Father of Inductive Philosophy, permitted himself to speak of such men as the above-named as the "Alchemicians of the Fantastic philosophy."

All this is old history, you will think. Verily so; but the chronicles of our modern days do not differ very essentially from their predecessors. And we have but to bear in mind the recent persecutions of [[mediums]] in England, the burning of supposed witches, and sorcerers in South America, Russia and the frontiers of Spain — to assure ourselves that the only salvation of

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'''NOTES:'''
* '''William Gilbert''' wrote [http://en.wikipedia.org/wiki/De_Magnete De Magnete], in which he made the case that the Earth is magnetic, and provided support for Copernican theory of planetary motion.
* '''Lord Verulam-Bacon''' was '''Francis Bacon'''.

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the genuine proficients in [[Occult Science|occult sciences]] lies in the skepticism of the public: the charlatans and the jugglers are the natural shields of the "[[adepts]]." The public safety is only ensured by our keeping secret the terrible weapons which might otherwise be used against it, and which, as you have been told became deadly in the hands of the wicked and selfish.

I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess [[Saraswati]] — our [[Aryan]] [[Isis]]. Were they given to the profanes what would remain for our faithful ones? Many of your suggestions are highly reasonable and will be attended to. I listened attentively to the conversation which took place at [[A. O. Hume|Mr. Hume]]'s. His arguments are perfect from the standpoint of [[Exotericism|exoteric]] [[wisdom]]. But, when the time comes and he is allowed to have a full glimpse into the world of [[Esotericism|esoterism]], with its laws based upon mathematically correct calculations of the future — the necessary results of the causes which we are always at liberty to create and shape at our will but are as unable to control their consequences which thus become our masters — then only will, both you and he understand why to the uninitiated our acts must seem often unwise, if not actually foolish.

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'''NOTES:'''
*

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Your forthcoming letter I will not be able to fully answer without taking the advice of those who generally deal with the European [[Mysticism|mystics]]. Moreover the present letter must satisfy you on many points you have better defined in your last; but it will no doubt disappoint you as well. In regard to the production of newly devised and still more startling [[Psychic Phenomena|phenomena]] demanded of her with our help, as a man well acquainted with the strategy, you must remain satisfied with the reflection that there is little use in acquiring new positions until those that you have already reached are secured, and your Enemies full aware of your right to their possession. In other words, you had a greater variety of [[Psychic Phenomena|phenomena]] produced for yourself and friends than many a regular [[neophyte]] has seen in several years. First, notify the public of the production of the note, the cup and the sundry experiments with the cigarette papers, and let them digest these. Set them to work for an explanation. And as except upon the direct and absurd accusation of deceit they will never be able to account for some of these, while the skeptics are quite satisfied with their present hypothesis for the production of the

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'''NOTES:'''
*

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brooch — you will then have done real good to the cause of truth and justice to the woman who is made to suffer for it. Isolated as it is, the case under notice in the [[Pioneer]] becomes less than worthless — it is positively injurious for all of you — for yourself as the Editor of that paper as much as for anyone else, if you pardon me for offering you that which looks like advice. It is neither fair to yourself nor to her, that, because the number of eye-witnesses does not seem sufficient to warrant the public attention, your and [[Patience Sinnett|your lady's]] testimony should go for nothing. Several cases combining to fortify your position as truthful and intelligent witness to the various occurrences, each of these gives you an additional right to assert what you know. It imposes upon you the sacred duty to instruct the public and prepare them for future possibilities by gradually opening their eyes to the truth. The opportunity should not be lost through a lack of as great confidence in your own individual right of assertion as that of Sir Donald Stewart. One witness of well known character outweighs the evidence of ten strangers; and if, there is anyone in India who is respected for his trustworthiness it is — the Editor of the Pioneer. Remember that there was but

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'''NOTES:'''
* '''Sir Donald Stewart''' was a British field marshall and was involved in the military occupation and administration of India from 1840 to 1900.

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one hysterical woman alleged to have been present at the pretended [[ascension]], and that the phenomenon has never been corroborated by repetition. Yet for nearly 2,000 years countless milliards have pinned their faith upon the testimony of that one woman — and she not over trustworthy.

[[Try!|Try]] — and first work upon the material you have and then we will be the first to help you to get further evidence. Until then, believe me, always your sincere friend,

[[Koot Hoomi|Koot' Hoomi Lal Singh]].

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'''NOTES:'''
*

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== Context and background ==

In [[The Occult World (book)|''The Occult World'']], Sinnett explained what he wrote in his first letter to the Mahatma and why he wrote it. In spite of his conviction of the genuineness of the phenomena performed by H.P.B. during the previous summer of 1880 at [[Simla, India]], he felt that they were not always surrounded by the necessary safeguards and that it would not be very difficult for any thoroughgoing skeptic to cast doubt on their validity. He was eager to have some phenomenon produced which would, as he expressed it, "leave no opening for even the suggestion of imposture." He wondered whether the [[Masters of Wisdom|"Brothers"]] themselves might not always realize the necessity for rendering their test phenomena unassailable in every minor detail.<ref>A. P. Sinnett, ''The Occult World'' (London: Trubner & Co., 1881), 92-95. Available at [http://blavatskyarchives.com/sinnettowgateway.htm Blavatsky Archives] brom Google eBooks.</ref>

Sinnett decided that in his first letter to the Mahatma, he would suggest a test which he was sure would be absolutely fool-proof and which could not fail to convince the most profound skeptic. This was the simultaneous production in Simla (in the presence of the group there) of one day’s editions of the ''London Times'' and [[The Pioneer (periodical)|''The Pioneer'']].

At that time, London and India were at least a month apart by all means of communication other than telegraph, and it would obviously have been impossible for the entire contents of the Times to have been telegraphed to India in advance of its publication in London, and to appear in print in India at the same time that it appeared in print in London. Further, such a project could not have been undertaken without the whole world knowing about it.

After he had written the letter and delivered it to H.P.B., a day or so passed before he heard anything about its fate. Finally, H.P.B. told him he was to have an answer. This so encouraged him that he sat down and wrote a second letter, feeling that perhaps he had not made his first letter quite strong enough to convince his correspondent. After the lapse of another day or so, he found on his writing table, one evening, his first letter from the Mahatma K.H. It answered both of his letters.

It was received in Simla about October 15th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
In dull black ink, on both sides of white paper. There are some smears and write-overs and, in a few instances, words have been crossed out. In the bottom right-hand corner of the first page are three rather large red dots in the form of a triangle with a small ink mark underneath which looks like an initial. The signature is in slightly blacker ink than the text, and the script is not quite the same. This characteristic is noticeable in several of the earlier letters.<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), 35.</ref>
</blockquote>
[[Geoffrey A. Barborka]] describes this letter in great detail in ''The Mahatmas and Their Letters''. Here are excerpts from his commentary:
* "Looking at the original document, now filed in the British Museum, at first glance one is struck by the quality of the paper - thin, almost transparent-looking; it is called rice paper. In that era it was available only in the Orient. The size of the rice paper is eight and a half by ten and a half inches <nowiki>[</nowiki>21.6 X 26.7 cm<nowiki>]</nowiki>. As for the calligraphy: it is best described as a flowing script, with large well-formed letters, easily read."<ref>Geoffrey Barborka, ''The Mahatmas and their letters'' (Adyar, Madras, India: Theosophical Publishing Company, 1973), 87-88.</ref>
* "The front and back sides of the first two sheets of paper give evidence of carefully formed calligraphy. The third sheet shows that it was prepared in haste; the front side of the fourth sheet, even more so. But when turning to the back side of the fourth sheet, the last seven lines on the page stand out clearly... A distinct change is observable; it is as though another amanuensis has taken over the impressing. It is first noticeable because the color of what appears as ink ''in'' the paper is darker - more black than the brown-black of the preceding sheets."<ref>Barborka, 89.</ref>
* "But a more striking feature is this: although the sentence at the bottom of the page was not concluded... the first six lines on the next sheet of paper are in yet ''another kind'' of calligraphy!"<ref>Barborka, 90.</ref>
* "The signature at the close of this letter is noteworthy. It is in an entirely different script."<ref>Barborka, 90.</ref>
* "where corrections have been made there is a slight back smudge, resulting because there has been a withdrawal from the paper of a word or even a letter of a word, then a substitution is placed over the discoloration. This occurrence is due to the fact that the Mahatma Letters were ''not handwritten'' but precipitated or impressed into the paper itself.''<ref>Barborka, 124.</ref>

== Publication history ==

This letter was first published in the first edition of [[The Occult World (book)|''The Occult World'']] in 1881.

== Commentary about this letter ==

This letter effectively establishes the basis for communication between the Mahatmas and Sinnett. It demonstrates the great care that Koot Hoomi took to make his letters as clear and accurate as possible. Further, the Mahatma is willing to answer the journalist's questions, but clearly wants Sinnett to use his access to ''The Pioneer'' "to instruct the public and prepare them for future possibilities."
 
 
The Mahatma educates Sinnett about the value of leaving the public uncertain about occult matters. As he says in the pages 8-9, "The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before." A similar sentiment is expressed in [[Mahatma Letter No. 29]], that "so long as men doubt there will be curiosity and enquiry, and that enquiry stimulates reflection which begets effort."<ref>Joy Mills, ''Reflections on an Ageless Wisdom'', Wheaton, IL: Theosophical Publishing House, 2010), 4-5.</ref>
 
 
Sinnett had not adequately considered the likely consequences of producing indisputable phenomena. Joy Mills reinforces this point by quoting a '''[[Mahatma Letter to W T Brown - LMW 1 No. 22|letter from Koot Hoomi]]''' to [[W. T. Brown]] in 1883 that the results from a public demonstration of phenomena would be "disastrous."<ref>Joy Mills, 5-6. The Brown letter was published in ''Letters from the Masters of the Wisdom'', First Series.</ref>
 
 
Another issue that KH addresses is that Sinnett should not expect to have occult experiences at this stage of his life: "I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess Saraswati."

== Notes ==
<references/>
 

== Additional resources ==

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

[[es:Carta de los Mahatmas No. 1]]
[[it:Lettera dei Mahatma n° 1]]

Mahatma Letter No. 1

2026-02-13T14:58:59Z

Ariel Martínez: /* Page 8 */

{{Infobox MLbox

| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = October 15, 1880
| receiveddate = October 17 (or 18 per [[Boris de Zirkoff|BdZ]])
| otherdate = unknown
| header3 = Places
| sentfrom = [[Toling Monastery, Tibet]]
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 1''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 1.''' in '''Barker numbering.''' In it, [[Koot Hoomi]] responds to [[Alfred Percy Sinnett|A. P. Sinnett's]] idea that the existence of the [[Mahatmas]] could be proved to skeptics by simultaneously having a London newspaper [[Precipitation|precipated]] in India on the very day of its publication, and a [[The Pioneer (periodical)|''Pioneer'']] precipitated in London. KH explains why that method would not work. See below for [[Mahatma Letter No. 1#Context and background|Context and background]].
 
 
{{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter chrono'''<nowiki> > </nowiki>''']]</big>
 {{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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Received Simla about October 15th, 1880.

Esteemed Brother and Friend,

Precisely because the test of the London newspaper would close the mouths of the skeptics — it is unthinkable. See it in what light you will — the world is yet in its first stage of disenthralment if not development, hence — unprepared. Very true, we work by natural not supernatural means and laws. But, as on the one hand Science would find itself unable (in its present state) to account for the wonders given in its name, and on the other the ignorant masses would still be left to view the [[Phenomenon|phenomenon]] in the light of a miracle; everyone who would thus be made a witness to the occurrence would be thrown off his balance and the results would be deplorable. Believe me, it would be so — especially for yourself who originated the idea, and the [[Helena Petrovna Blavatsky|devoted woman]] who so foolishly rushes into the wide open door leading to notoriety. This door, though opened by so friendly a hand as yours, would prove very soon a trap — and a fatal one indeed for her. And such is not surely your object?

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'''NOTES:'''
* The '''devoted woman''' refers to [[Helena Petrovna Blavatsky]].

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Madmen are they, who, speculating but upon the present, wilfully shut their eyes to the past when made already to remain naturally blind to the future! Far be it from me, to number you with the latter — therefore will I endeavour to explain. Were we to accede to your desires know you really what consequences would follow in the trail of success? The inexorable shadow which follows all human innovations moves on, yet few are they, who are ever conscious of its approach and dangers. What are then to expect they, who would offer the world an innovation which, owing to human ignorance, if believed in, will surely be attributed to those dark agencies the two-thirds of humanity believe in and dread as yet? You say — half London would be converted if you could deliver them a [[Pioneer]] on its day of publication. I beg to say that if the people believed the thing true they would kill you before you could make the round of Hyde Park; if it were not believed true, — the least that could happen would be the loss of your reputation and good name, — for propagating such ideas.

The success of an attempt of such a kind as the one you propose, must be calculated and based upon a thorough knowledge of the people around you.

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It depends entirely upon the social and moral conditions of the people in their bearing on these deepest and most mysterious questions which can stir the human mind — the deific powers in man and the possibilities contained in nature. How many, even of your best friends, of those who surround you, who are more than superficially interested in these abstruse problems? You could count them upon the fingers of your right hand. Your race boasts of having liberated in their century, the genius so long imprisoned in the narrow vase of dogmatism and intolerance — the genius of knowledge, [[wisdom]] and freethought. It says that in their turn ignorant prejudice and religious bigotry, bottled up like the wicked Jin of old, and sealed up by the Solomons of science rests at the bottom of the sea and can never, escaping to the surface again, reign over the world as it did in days of old; that the public mind is quite free, in short, and ready to accept any demonstrated truth. Aye; but is it verily so, my respected friend? Experimental knowledge does not quite date from 1662, when Bacon, Robert Boyle and the Bishop of Chester transformed under the royal charter their "Invisible College" into a Society for the promotion of experimental science.

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'''NOTES:'''
* '''Jin''' (also Jinn or Djinn) is a genie, a supernatural creature from Arabic folklore - often captured in a bottle and released by magic. It is a play on the word "genius."
* '''Solomons''' is used here, sarcastically, to indicate wise men. King Solomon in the Bible was noted for his [[wisdom]] and fairness.
* '''The Bishop of Chester''' refers to John Wilkins, an Anglican clergyman, natural philosopher and author. He was one of the founders of the Royal Society in London. (Notice that the 3rd and 4th editions of the ''Mahatma Letters'' wrongly refer to "the Bishop of Rochester," who was John Warner.
* The '''Invisible College''' was a precursor of the Royal Society.

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Ages before the Royal Society found itself becoming a reality upon the plan of the "Prophetic Scheme" an innate longing for the hidden, a passionate love for and the study of nature had led men in every generation to try and fathom her secrets deeper than their neighbours did. Roma ante Romulum fuit — is an axiom taught to us in your English schools. Abstract enquiries into the most puzzling problems did not arise in the brain of Archimedes as a spontaneous and hitherto untouched subject, but rather as a reflection of prior enquiries in the same direction and by men separated from his days by as long a period — and far longer — than the one which separates you from the great Syracusian. The [[vril]] of the [[The Coming Race (book)|"Coming Race"]] was the common property of races now extinct. And, as the very existence of those gigantic ancestors of ours is now questioned — though in the Himavats, on the very territory belonging to you we have a cave full of the skeletons of these giants — and their huge frames when found are invariably regarded as isolated freaks of nature, so the [[vril]] or [[Akas]] — as we call it — is looked upon as an impossibility, a myth. And, without a

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'''NOTES:'''
* The '''Royal Society''' is a British academy of sciences based in London and founded in 1660.
* '''Roma ante Romulum fuit''' is Latin for "Rome existed before Romulus <nowiki>[</nowiki>the founder of Rome<nowiki>]</nowiki>."
* '''Syracusian''' refers to Archimedes, one of the leading scientists in ancient Greece.
* '''Himavats''' indicates the Himalayan Mountains; Himavat is the Hindu god of snow.

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thorough knowledge of [[Akas]], its combinations and properties, how can Science hope to account for such phenomena? We doubt not but the men of your science are open to conviction; yet facts must be first demonstrated to them, they must first have become their own property, have proved amenable to their own modes of investigation, before you find them ready to admit them as facts. If you but look into the Preface to the "Micrographia" you will find in Hooke's suggestions that the intimate relations of objects were of less account in his eyes than their external operation on the senses — and Newton's fine discoveries found in him their greatest opponent. The modern Hookeses are many. Like this learned but ignorant man of old your modern men of science are less anxious to suggest a physical connexion of facts which might unlock for them many an occult force in nature, as to provide a convenient "classification of scientific experiments"; so that the most essential quality of an hypothesis is not that it should be true but only plausible — in their opinion.

So far for Science — as much as we know of it. As for human nature in general, it is the same now as it was a million of years

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'''NOTES:'''
* '''''Micrographia''''' by '''Robert Hooke''' was the first major publication of the Royal Society, detailing his discoveries made through use of a primitive microscope.

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ago: Prejudice based upon selfishness; a general unwillingness to give up an established order of things for new modes of life and thought — and occult study requires all that and much more —; pride and stubborn resistance to Truth if it but upsets their previous notions of things, — such are the characteristics of your age, and especially of the middle and lower classes. What then would be the results of the most astounding [[Phenomena|phenomena]], supposing we consented to have them produced? However successful, danger would be growing proportionately with success. No choice would soon remain but to go on, ever crescendo, or to fall in this endless struggle with prejudice and ignorance killed by your own weapons. Test after test would be required and would have to be furnished; every subsequent phenomenon expected to be more marvellous than the preceding one. Your daily remark is, that one cannot be expected to believe unless he becomes an eye-witness. Would the lifetime of a man suffice to satisfy the whole world of skeptics? It may be an easy matter to increase the original number of believers at [[Simla, India|Simla]] to hundreds and thousands. But what of the hundreds of millions of those who could

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'''NOTES:'''
*

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not be made eye-witnesses? The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before. In common with many, you blame us for our great secrecy. Yet we know something of human nature for the experience of long centuries — aye, ages — has taught us. And, we know, that so long as science has anything to learn, and a shadow of religious dogmatism lingers in the hearts of the multitudes, the world's prejudices have to be conquered step by step, not at a rush. As hoary antiquity had more than one Socrates so the dim Future will give birth to more than one martyr. Enfranchised science contemptuously turned away her face from the Copernican opinion renewing the theories of Aristarchus Samius — who "affirmeth that the earth moveth circularly about her own centre" years before the Church sought to sacrifice Galileo as a holocaust to the Bible. The ablest mathematician at the Court of Edward VI — Robert Recorde — was left to starve in jail by his colleagues, who laughed at his Castle of Knowledge,

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'''NOTES:'''
* '''Aristarchus of Samos''' was an ancient Greek astronomer and mathemetician who presented the heliocentric view that the Earth revolved around the Sun.
* '''Robert Recorde''' was a Welsh physician and mathematiciam who introduced the "+" and "=" signs. He died in a debtors' prison after a distinguished career at court. His '''''Castle of Knowledge''''' was a book about planetary motion.
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== Page 8 ==

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declaring his discoveries "vain phantasies." Wm. Gilbert of Colchester — Queen Elisabeth's physician — died poisoned, only because — this real founder of experimental science in England — has had the audacity of anticipating Galileo; of pointing out Copernican's fallacy as to the "third movement," which was gravely alleged to account for the parallelism of the earth's axis of rotation! The enormous learning of the Paracelsi, of the Agrippas and the Deys was ever doubted. It was science which laid her sacrilegious hand upon the great work "De Magnete" — "The Heavenly White Virgin" ([[Akas]]) and others. And it was the illustrious "Chancellor of England and of Nature" — Lord Verulam-Bacon — who having won the name of the Father of Inductive Philosophy, permitted himself to speak of such men as the above-named as the "Alchemicians of the Fantastic philosophy."

All this is old history, you will think. Verily so; but the chronicles of our modern days do not differ very essentially from their predecessors. And we have but to bear in mind the recent persecutions of [[mediums]] in England, the burning of supposed witches, and sorcerers in South America, Russia and the frontiers of Spain — to assure ourselves that the only salvation of

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'''NOTES:'''
* '''William Gilbert''' wrote [http://en.wikipedia.org/wiki/De_Magnete De Magnete], in which he made the case that the Earth is magnetic, and provided support for Copernican theory of planetary motion.
* '''Lord Verulam-Bacon''' was '''Francis Bacon'''.

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== Page 9 ==

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the genuine proficients in [[Occult Science|occult sciences]] lies in the skepticism of the public: the charlatans and the jugglers are the natural shields of the "[[adepts]]." The public safety is only ensured by our keeping secret the terrible weapons which might otherwise be used against it, and which, as you have been told became deadly in the hands of the wicked and selfish.

I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess [[Saraswati]] — our [[Aryan]] [[Isis]]. Were they given to the profanes what would remain for our faithful ones? Many of your suggestions are highly reasonable and will be attended to. I listened attentively to the conversation which took place at [[A. O. Hume|Mr. Hume]]'s. His arguments are perfect from the standpoint of [[Exotericism|exoteric]] [[wisdom]]. But, when the time comes and he is allowed to have a full glimpse into the world of [[Esotericism|esoterism]], with its laws based upon mathematically correct calculations of the future — the necessary results of the causes which we are always at liberty to create and shape at our will but are as unable to control their consequences which thus become our masters — then only will, both you and he understand why to the uninitiated our acts must seem often unwise, if not actually foolish.

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'''NOTES:'''
*

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Your forthcoming letter I will not be able to fully answer without taking the advice of those who generally deal with the European [[Mysticism|mystics]]. Moreover the present letter must satisfy you on many points you have better defined in your last; but it will no doubt disappoint you as well. In regard to the production of newly devised and still more startling [[Psychic Phenomena|phenomena]] demanded of her with our help, as a man well acquainted with the strategy, you must remain satisfied with the reflection that there is little use in acquiring new positions until those that you have already reached are secured, and your Enemies full aware of your right to their possession. In other words, you had a greater variety of [[Psychic Phenomena|phenomena]] produced for yourself and friends than many a regular [[neophyte]] has seen in several years. First, notify the public of the production of the note, the cup and the sundry experiments with the cigarette papers, and let them digest these. Set them to work for an explanation. And as except upon the direct and absurd accusation of deceit they will never be able to account for some of these, while the skeptics are quite satisfied with their present hypothesis for the production of the

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'''NOTES:'''
*

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brooch — you will then have done real good to the cause of truth and justice to the woman who is made to suffer for it. Isolated as it is, the case under notice in the [[Pioneer]] becomes less than worthless — it is positively injurious for all of you — for yourself as the Editor of that paper as much as for anyone else, if you pardon me for offering you that which looks like advice. It is neither fair to yourself nor to her, that, because the number of eye-witnesses does not seem sufficient to warrant the public attention, your and [[Patience Sinnett|your lady's]] testimony should go for nothing. Several cases combining to fortify your position as truthful and intelligent witness to the various occurrences, each of these gives you an additional right to assert what you know. It imposes upon you the sacred duty to instruct the public and prepare them for future possibilities by gradually opening their eyes to the truth. The opportunity should not be lost through a lack of as great confidence in your own individual right of assertion as that of Sir Donald Stewart. One witness of well known character outweighs the evidence of ten strangers; and if, there is anyone in India who is respected for his trustworthiness it is — the Editor of the Pioneer. Remember that there was but

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'''NOTES:'''
* '''Sir Donald Stewart''' was a British field marshall and was involved in the military occupation and administration of India from 1840 to 1900.

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== Page 12 ==

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one hysterical woman alleged to have been present at the pretended [[ascension]], and that the phenomenon has never been corroborated by repetition. Yet for nearly 2,000 years countless milliards have pinned their faith upon the testimony of that one woman — and she not over trustworthy.

[[Try!|Try]] — and first work upon the material you have and then we will be the first to help you to get further evidence. Until then, believe me, always your sincere friend,

[[Koot Hoomi|Koot' Hoomi Lal Singh]].

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'''NOTES:'''
*

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== Context and background ==

In [[The Occult World (book)|''The Occult World'']], Sinnett explained what he wrote in his first letter to the Mahatma and why he wrote it. In spite of his conviction of the genuineness of the phenomena performed by H.P.B. during the previous summer of 1880 at [[Simla, India]], he felt that they were not always surrounded by the necessary safeguards and that it would not be very difficult for any thoroughgoing skeptic to cast doubt on their validity. He was eager to have some phenomenon produced which would, as he expressed it, "leave no opening for even the suggestion of imposture." He wondered whether the [[Masters of Wisdom|"Brothers"]] themselves might not always realize the necessity for rendering their test phenomena unassailable in every minor detail.<ref>A. P. Sinnett, ''The Occult World'' (London: Trubner & Co., 1881), 92-95. Available at [http://blavatskyarchives.com/sinnettowgateway.htm Blavatsky Archives] brom Google eBooks.</ref>

Sinnett decided that in his first letter to the Mahatma, he would suggest a test which he was sure would be absolutely fool-proof and which could not fail to convince the most profound skeptic. This was the simultaneous production in Simla (in the presence of the group there) of one day’s editions of the ''London Times'' and [[The Pioneer (periodical)|''The Pioneer'']].

At that time, London and India were at least a month apart by all means of communication other than telegraph, and it would obviously have been impossible for the entire contents of the Times to have been telegraphed to India in advance of its publication in London, and to appear in print in India at the same time that it appeared in print in London. Further, such a project could not have been undertaken without the whole world knowing about it.

After he had written the letter and delivered it to H.P.B., a day or so passed before he heard anything about its fate. Finally, H.P.B. told him he was to have an answer. This so encouraged him that he sat down and wrote a second letter, feeling that perhaps he had not made his first letter quite strong enough to convince his correspondent. After the lapse of another day or so, he found on his writing table, one evening, his first letter from the Mahatma K.H. It answered both of his letters.

It was received in Simla about October 15th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
In dull black ink, on both sides of white paper. There are some smears and write-overs and, in a few instances, words have been crossed out. In the bottom right-hand corner of the first page are three rather large red dots in the form of a triangle with a small ink mark underneath which looks like an initial. The signature is in slightly blacker ink than the text, and the script is not quite the same. This characteristic is noticeable in several of the earlier letters.<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), 35.</ref>
</blockquote>
[[Geoffrey A. Barborka]] describes this letter in great detail in ''The Mahatmas and Their Letters''. Here are excerpts from his commentary:
* "Looking at the original document, now filed in the British Museum, at first glance one is struck by the quality of the paper - thin, almost transparent-looking; it is called rice paper. In that era it was available only in the Orient. The size of the rice paper is eight and a half by ten and a half inches <nowiki>[</nowiki>21.6 X 26.7 cm<nowiki>]</nowiki>. As for the calligraphy: it is best described as a flowing script, with large well-formed letters, easily read."<ref>Geoffrey Barborka, ''The Mahatmas and their letters'' (Adyar, Madras, India: Theosophical Publishing Company, 1973), 87-88.</ref>
* "The front and back sides of the first two sheets of paper give evidence of carefully formed calligraphy. The third sheet shows that it was prepared in haste; the front side of the fourth sheet, even more so. But when turning to the back side of the fourth sheet, the last seven lines on the page stand out clearly... A distinct change is observable; it is as though another amanuensis has taken over the impressing. It is first noticeable because the color of what appears as ink ''in'' the paper is darker - more black than the brown-black of the preceding sheets."<ref>Barborka, 89.</ref>
* "But a more striking feature is this: although the sentence at the bottom of the page was not concluded... the first six lines on the next sheet of paper are in yet ''another kind'' of calligraphy!"<ref>Barborka, 90.</ref>
* "The signature at the close of this letter is noteworthy. It is in an entirely different script."<ref>Barborka, 90.</ref>
* "where corrections have been made there is a slight back smudge, resulting because there has been a withdrawal from the paper of a word or even a letter of a word, then a substitution is placed over the discoloration. This occurrence is due to the fact that the Mahatma Letters were ''not handwritten'' but precipitated or impressed into the paper itself.''<ref>Barborka, 124.</ref>

== Publication history ==

This letter was first published in the first edition of [[The Occult World (book)|''The Occult World'']] in 1881.

== Commentary about this letter ==

This letter effectively establishes the basis for communication between the Mahatmas and Sinnett. It demonstrates the great care that Koot Hoomi took to make his letters as clear and accurate as possible. Further, the Mahatma is willing to answer the journalist's questions, but clearly wants Sinnett to use his access to ''The Pioneer'' "to instruct the public and prepare them for future possibilities."
 
 
The Mahatma educates Sinnett about the value of leaving the public uncertain about occult matters. As he says in the pages 8-9, "The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before." A similar sentiment is expressed in [[Mahatma Letter No. 29]], that "so long as men doubt there will be curiosity and enquiry, and that enquiry stimulates reflection which begets effort."<ref>Joy Mills, ''Reflections on an Ageless Wisdom'', Wheaton, IL: Theosophical Publishing House, 2010), 4-5.</ref>
 
 
Sinnett had not adequately considered the likely consequences of producing indisputable phenomena. Joy Mills reinforces this point by quoting a '''[[Mahatma Letter to W T Brown - LMW 1 No. 22|letter from Koot Hoomi]]''' to [[W. T. Brown]] in 1883 that the results from a public demonstration of phenomena would be "disastrous."<ref>Joy Mills, 5-6. The Brown letter was published in ''Letters from the Masters of the Wisdom'', First Series.</ref>
 
 
Another issue that KH addresses is that Sinnett should not expect to have occult experiences at this stage of his life: "I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess Saraswati."

== Notes ==
<references/>
 

== Additional resources ==

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

[[es:Carta de los Mahatmas No. 1]]
[[it:Lettera dei Mahatma n° 1]]

Mahatma Letter No. 1

2026-02-13T14:41:50Z

Ariel Martínez: /* Page 7 */

{{Infobox MLbox

| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = October 15, 1880
| receiveddate = October 17 (or 18 per [[Boris de Zirkoff|BdZ]])
| otherdate = unknown
| header3 = Places
| sentfrom = [[Toling Monastery, Tibet]]
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 1''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 1.''' in '''Barker numbering.''' In it, [[Koot Hoomi]] responds to [[Alfred Percy Sinnett|A. P. Sinnett's]] idea that the existence of the [[Mahatmas]] could be proved to skeptics by simultaneously having a London newspaper [[Precipitation|precipated]] in India on the very day of its publication, and a [[The Pioneer (periodical)|''Pioneer'']] precipitated in London. KH explains why that method would not work. See below for [[Mahatma Letter No. 1#Context and background|Context and background]].
 
 
{{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter chrono'''<nowiki> > </nowiki>''']]</big>
 {{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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Received Simla about October 15th, 1880.

Esteemed Brother and Friend,

Precisely because the test of the London newspaper would close the mouths of the skeptics — it is unthinkable. See it in what light you will — the world is yet in its first stage of disenthralment if not development, hence — unprepared. Very true, we work by natural not supernatural means and laws. But, as on the one hand Science would find itself unable (in its present state) to account for the wonders given in its name, and on the other the ignorant masses would still be left to view the [[Phenomenon|phenomenon]] in the light of a miracle; everyone who would thus be made a witness to the occurrence would be thrown off his balance and the results would be deplorable. Believe me, it would be so — especially for yourself who originated the idea, and the [[Helena Petrovna Blavatsky|devoted woman]] who so foolishly rushes into the wide open door leading to notoriety. This door, though opened by so friendly a hand as yours, would prove very soon a trap — and a fatal one indeed for her. And such is not surely your object?

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'''NOTES:'''
* The '''devoted woman''' refers to [[Helena Petrovna Blavatsky]].

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Madmen are they, who, speculating but upon the present, wilfully shut their eyes to the past when made already to remain naturally blind to the future! Far be it from me, to number you with the latter — therefore will I endeavour to explain. Were we to accede to your desires know you really what consequences would follow in the trail of success? The inexorable shadow which follows all human innovations moves on, yet few are they, who are ever conscious of its approach and dangers. What are then to expect they, who would offer the world an innovation which, owing to human ignorance, if believed in, will surely be attributed to those dark agencies the two-thirds of humanity believe in and dread as yet? You say — half London would be converted if you could deliver them a [[Pioneer]] on its day of publication. I beg to say that if the people believed the thing true they would kill you before you could make the round of Hyde Park; if it were not believed true, — the least that could happen would be the loss of your reputation and good name, — for propagating such ideas.

The success of an attempt of such a kind as the one you propose, must be calculated and based upon a thorough knowledge of the people around you.

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'''NOTES:'''
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It depends entirely upon the social and moral conditions of the people in their bearing on these deepest and most mysterious questions which can stir the human mind — the deific powers in man and the possibilities contained in nature. How many, even of your best friends, of those who surround you, who are more than superficially interested in these abstruse problems? You could count them upon the fingers of your right hand. Your race boasts of having liberated in their century, the genius so long imprisoned in the narrow vase of dogmatism and intolerance — the genius of knowledge, [[wisdom]] and freethought. It says that in their turn ignorant prejudice and religious bigotry, bottled up like the wicked Jin of old, and sealed up by the Solomons of science rests at the bottom of the sea and can never, escaping to the surface again, reign over the world as it did in days of old; that the public mind is quite free, in short, and ready to accept any demonstrated truth. Aye; but is it verily so, my respected friend? Experimental knowledge does not quite date from 1662, when Bacon, Robert Boyle and the Bishop of Chester transformed under the royal charter their "Invisible College" into a Society for the promotion of experimental science.

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'''NOTES:'''
* '''Jin''' (also Jinn or Djinn) is a genie, a supernatural creature from Arabic folklore - often captured in a bottle and released by magic. It is a play on the word "genius."
* '''Solomons''' is used here, sarcastically, to indicate wise men. King Solomon in the Bible was noted for his [[wisdom]] and fairness.
* '''The Bishop of Chester''' refers to John Wilkins, an Anglican clergyman, natural philosopher and author. He was one of the founders of the Royal Society in London. (Notice that the 3rd and 4th editions of the ''Mahatma Letters'' wrongly refer to "the Bishop of Rochester," who was John Warner.
* The '''Invisible College''' was a precursor of the Royal Society.

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Ages before the Royal Society found itself becoming a reality upon the plan of the "Prophetic Scheme" an innate longing for the hidden, a passionate love for and the study of nature had led men in every generation to try and fathom her secrets deeper than their neighbours did. Roma ante Romulum fuit — is an axiom taught to us in your English schools. Abstract enquiries into the most puzzling problems did not arise in the brain of Archimedes as a spontaneous and hitherto untouched subject, but rather as a reflection of prior enquiries in the same direction and by men separated from his days by as long a period — and far longer — than the one which separates you from the great Syracusian. The [[vril]] of the [[The Coming Race (book)|"Coming Race"]] was the common property of races now extinct. And, as the very existence of those gigantic ancestors of ours is now questioned — though in the Himavats, on the very territory belonging to you we have a cave full of the skeletons of these giants — and their huge frames when found are invariably regarded as isolated freaks of nature, so the [[vril]] or [[Akas]] — as we call it — is looked upon as an impossibility, a myth. And, without a

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'''NOTES:'''
* The '''Royal Society''' is a British academy of sciences based in London and founded in 1660.
* '''Roma ante Romulum fuit''' is Latin for "Rome existed before Romulus <nowiki>[</nowiki>the founder of Rome<nowiki>]</nowiki>."
* '''Syracusian''' refers to Archimedes, one of the leading scientists in ancient Greece.
* '''Himavats''' indicates the Himalayan Mountains; Himavat is the Hindu god of snow.

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thorough knowledge of [[Akas]], its combinations and properties, how can Science hope to account for such phenomena? We doubt not but the men of your science are open to conviction; yet facts must be first demonstrated to them, they must first have become their own property, have proved amenable to their own modes of investigation, before you find them ready to admit them as facts. If you but look into the Preface to the "Micrographia" you will find in Hooke's suggestions that the intimate relations of objects were of less account in his eyes than their external operation on the senses — and Newton's fine discoveries found in him their greatest opponent. The modern Hookeses are many. Like this learned but ignorant man of old your modern men of science are less anxious to suggest a physical connexion of facts which might unlock for them many an occult force in nature, as to provide a convenient "classification of scientific experiments"; so that the most essential quality of an hypothesis is not that it should be true but only plausible — in their opinion.

So far for Science — as much as we know of it. As for human nature in general, it is the same now as it was a million of years

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'''NOTES:'''
* '''''Micrographia''''' by '''Robert Hooke''' was the first major publication of the Royal Society, detailing his discoveries made through use of a primitive microscope.

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== Page 6 ==

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ago: Prejudice based upon selfishness; a general unwillingness to give up an established order of things for new modes of life and thought — and occult study requires all that and much more —; pride and stubborn resistance to Truth if it but upsets their previous notions of things, — such are the characteristics of your age, and especially of the middle and lower classes. What then would be the results of the most astounding [[Phenomena|phenomena]], supposing we consented to have them produced? However successful, danger would be growing proportionately with success. No choice would soon remain but to go on, ever crescendo, or to fall in this endless struggle with prejudice and ignorance killed by your own weapons. Test after test would be required and would have to be furnished; every subsequent phenomenon expected to be more marvellous than the preceding one. Your daily remark is, that one cannot be expected to believe unless he becomes an eye-witness. Would the lifetime of a man suffice to satisfy the whole world of skeptics? It may be an easy matter to increase the original number of believers at [[Simla, India|Simla]] to hundreds and thousands. But what of the hundreds of millions of those who could

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'''NOTES:'''
*

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not be made eye-witnesses? The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before. In common with many, you blame us for our great secrecy. Yet we know something of human nature for the experience of long centuries — aye, ages — has taught us. And, we know, that so long as science has anything to learn, and a shadow of religious dogmatism lingers in the hearts of the multitudes, the world's prejudices have to be conquered step by step, not at a rush. As hoary antiquity had more than one Socrates so the dim Future will give birth to more than one martyr. Enfranchised science contemptuously turned away her face from the Copernican opinion renewing the theories of Aristarchus Samius — who "affirmeth that the earth moveth circularly about her own centre" years before the Church sought to sacrifice Galileo as a holocaust to the Bible. The ablest mathematician at the Court of Edward VI — Robert Recorde — was left to starve in jail by his colleagues, who laughed at his Castle of Knowledge,

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'''NOTES:'''
* '''Aristarchus of Samos''' was an ancient Greek astronomer and mathemetician who presented the heliocentric view that the Earth revolved around the Sun.
* '''Robert Recorde''' was a Welsh physician and mathematiciam who introduced the "+" and "=" signs. He died in a debtors' prison after a distinguished career at court. His '''''Castle of Knowledge''''' was a book about planetary motion.
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declaring his discoveries "vain phantasies." Wm. Gilbert of Colchester — Queen Elisabeth's physician — died poisoned, only because — this real founder of experimental science in England — has had the audacity of anticipating Galileo; of pointing out Copernican's fallacy as to the "third movement," which was gravely alleged to account for the parallelism of the earth's axis of rotation! The enormous learning of the Paracelsi, of the Agrippas and the Deys was ever doubted. It was science which laid her sacrilegious hand upon the great work "De Magnete" — "The Heavenly White Virgin" ([[Akas]]) and others. And it was the illustrious "Chancellor of England and of Nature" — Lord Verulam-Bacon — who having won the name of the Father of Inductive Philosophy, permitted himself to speak of such men as the above-named as the "Alchemicians of the Fantastic philosophy."

All this is old history, you will think. Verily so; but the chronicles of our modern days do not differ very essentially from their predecessors. And we have but to bear in mind the recent persecutions of [[mediums]] in England, the burning of supposed witches, and sorcerers in South America, Russia and the frontiers of Spain — to assure ourselves that the only salvation of

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'''NOTES:'''
* '''William Gilbert''' wrote [http://en.wikipedia.org/wiki/De_Magnete De Magnete], in which he made the case that the Earth is magnetic, and provided support for Copernican theory of planetary motion.
* '''Lord Verulam-Bacon''' was '''Francis Bacon'''.

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the genuine proficients in [[Occult Science|occult sciences]] lies in the skepticism of the public: the charlatans and the jugglers are the natural shields of the "[[adepts]]." The public safety is only ensured by our keeping secret the terrible weapons which might otherwise be used against it, and which, as you have been told became deadly in the hands of the wicked and selfish.

I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess [[Saraswati]] — our [[Aryan]] [[Isis]]. Were they given to the profanes what would remain for our faithful ones? Many of your suggestions are highly reasonable and will be attended to. I listened attentively to the conversation which took place at [[A. O. Hume|Mr. Hume]]'s. His arguments are perfect from the standpoint of [[Exotericism|exoteric]] [[wisdom]]. But, when the time comes and he is allowed to have a full glimpse into the world of [[Esotericism|esoterism]], with its laws based upon mathematically correct calculations of the future — the necessary results of the causes which we are always at liberty to create and shape at our will but are as unable to control their consequences which thus become our masters — then only will, both you and he understand why to the uninitiated our acts must seem often unwise, if not actually foolish.

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'''NOTES:'''
*

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Your forthcoming letter I will not be able to fully answer without taking the advice of those who generally deal with the European [[Mysticism|mystics]]. Moreover the present letter must satisfy you on many points you have better defined in your last; but it will no doubt disappoint you as well. In regard to the production of newly devised and still more startling [[Psychic Phenomena|phenomena]] demanded of her with our help, as a man well acquainted with the strategy, you must remain satisfied with the reflection that there is little use in acquiring new positions until those that you have already reached are secured, and your Enemies full aware of your right to their possession. In other words, you had a greater variety of [[Psychic Phenomena|phenomena]] produced for yourself and friends than many a regular [[neophyte]] has seen in several years. First, notify the public of the production of the note, the cup and the sundry experiments with the cigarette papers, and let them digest these. Set them to work for an explanation. And as except upon the direct and absurd accusation of deceit they will never be able to account for some of these, while the skeptics are quite satisfied with their present hypothesis for the production of the

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'''NOTES:'''
*

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== Page 11 ==

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brooch — you will then have done real good to the cause of truth and justice to the woman who is made to suffer for it. Isolated as it is, the case under notice in the [[Pioneer]] becomes less than worthless — it is positively injurious for all of you — for yourself as the Editor of that paper as much as for anyone else, if you pardon me for offering you that which looks like advice. It is neither fair to yourself nor to her, that, because the number of eye-witnesses does not seem sufficient to warrant the public attention, your and [[Patience Sinnett|your lady's]] testimony should go for nothing. Several cases combining to fortify your position as truthful and intelligent witness to the various occurrences, each of these gives you an additional right to assert what you know. It imposes upon you the sacred duty to instruct the public and prepare them for future possibilities by gradually opening their eyes to the truth. The opportunity should not be lost through a lack of as great confidence in your own individual right of assertion as that of Sir Donald Stewart. One witness of well known character outweighs the evidence of ten strangers; and if, there is anyone in India who is respected for his trustworthiness it is — the Editor of the Pioneer. Remember that there was but

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'''NOTES:'''
* '''Sir Donald Stewart''' was a British field marshall and was involved in the military occupation and administration of India from 1840 to 1900.

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== Page 12 ==

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one hysterical woman alleged to have been present at the pretended [[ascension]], and that the phenomenon has never been corroborated by repetition. Yet for nearly 2,000 years countless milliards have pinned their faith upon the testimony of that one woman — and she not over trustworthy.

[[Try!|Try]] — and first work upon the material you have and then we will be the first to help you to get further evidence. Until then, believe me, always your sincere friend,

[[Koot Hoomi|Koot' Hoomi Lal Singh]].

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'''NOTES:'''
*

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== Context and background ==

In [[The Occult World (book)|''The Occult World'']], Sinnett explained what he wrote in his first letter to the Mahatma and why he wrote it. In spite of his conviction of the genuineness of the phenomena performed by H.P.B. during the previous summer of 1880 at [[Simla, India]], he felt that they were not always surrounded by the necessary safeguards and that it would not be very difficult for any thoroughgoing skeptic to cast doubt on their validity. He was eager to have some phenomenon produced which would, as he expressed it, "leave no opening for even the suggestion of imposture." He wondered whether the [[Masters of Wisdom|"Brothers"]] themselves might not always realize the necessity for rendering their test phenomena unassailable in every minor detail.<ref>A. P. Sinnett, ''The Occult World'' (London: Trubner & Co., 1881), 92-95. Available at [http://blavatskyarchives.com/sinnettowgateway.htm Blavatsky Archives] brom Google eBooks.</ref>

Sinnett decided that in his first letter to the Mahatma, he would suggest a test which he was sure would be absolutely fool-proof and which could not fail to convince the most profound skeptic. This was the simultaneous production in Simla (in the presence of the group there) of one day’s editions of the ''London Times'' and [[The Pioneer (periodical)|''The Pioneer'']].

At that time, London and India were at least a month apart by all means of communication other than telegraph, and it would obviously have been impossible for the entire contents of the Times to have been telegraphed to India in advance of its publication in London, and to appear in print in India at the same time that it appeared in print in London. Further, such a project could not have been undertaken without the whole world knowing about it.

After he had written the letter and delivered it to H.P.B., a day or so passed before he heard anything about its fate. Finally, H.P.B. told him he was to have an answer. This so encouraged him that he sat down and wrote a second letter, feeling that perhaps he had not made his first letter quite strong enough to convince his correspondent. After the lapse of another day or so, he found on his writing table, one evening, his first letter from the Mahatma K.H. It answered both of his letters.

It was received in Simla about October 15th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
In dull black ink, on both sides of white paper. There are some smears and write-overs and, in a few instances, words have been crossed out. In the bottom right-hand corner of the first page are three rather large red dots in the form of a triangle with a small ink mark underneath which looks like an initial. The signature is in slightly blacker ink than the text, and the script is not quite the same. This characteristic is noticeable in several of the earlier letters.<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), 35.</ref>
</blockquote>
[[Geoffrey A. Barborka]] describes this letter in great detail in ''The Mahatmas and Their Letters''. Here are excerpts from his commentary:
* "Looking at the original document, now filed in the British Museum, at first glance one is struck by the quality of the paper - thin, almost transparent-looking; it is called rice paper. In that era it was available only in the Orient. The size of the rice paper is eight and a half by ten and a half inches <nowiki>[</nowiki>21.6 X 26.7 cm<nowiki>]</nowiki>. As for the calligraphy: it is best described as a flowing script, with large well-formed letters, easily read."<ref>Geoffrey Barborka, ''The Mahatmas and their letters'' (Adyar, Madras, India: Theosophical Publishing Company, 1973), 87-88.</ref>
* "The front and back sides of the first two sheets of paper give evidence of carefully formed calligraphy. The third sheet shows that it was prepared in haste; the front side of the fourth sheet, even more so. But when turning to the back side of the fourth sheet, the last seven lines on the page stand out clearly... A distinct change is observable; it is as though another amanuensis has taken over the impressing. It is first noticeable because the color of what appears as ink ''in'' the paper is darker - more black than the brown-black of the preceding sheets."<ref>Barborka, 89.</ref>
* "But a more striking feature is this: although the sentence at the bottom of the page was not concluded... the first six lines on the next sheet of paper are in yet ''another kind'' of calligraphy!"<ref>Barborka, 90.</ref>
* "The signature at the close of this letter is noteworthy. It is in an entirely different script."<ref>Barborka, 90.</ref>
* "where corrections have been made there is a slight back smudge, resulting because there has been a withdrawal from the paper of a word or even a letter of a word, then a substitution is placed over the discoloration. This occurrence is due to the fact that the Mahatma Letters were ''not handwritten'' but precipitated or impressed into the paper itself.''<ref>Barborka, 124.</ref>

== Publication history ==

This letter was first published in the first edition of [[The Occult World (book)|''The Occult World'']] in 1881.

== Commentary about this letter ==

This letter effectively establishes the basis for communication between the Mahatmas and Sinnett. It demonstrates the great care that Koot Hoomi took to make his letters as clear and accurate as possible. Further, the Mahatma is willing to answer the journalist's questions, but clearly wants Sinnett to use his access to ''The Pioneer'' "to instruct the public and prepare them for future possibilities."
 
 
The Mahatma educates Sinnett about the value of leaving the public uncertain about occult matters. As he says in the pages 8-9, "The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before." A similar sentiment is expressed in [[Mahatma Letter No. 29]], that "so long as men doubt there will be curiosity and enquiry, and that enquiry stimulates reflection which begets effort."<ref>Joy Mills, ''Reflections on an Ageless Wisdom'', Wheaton, IL: Theosophical Publishing House, 2010), 4-5.</ref>
 
 
Sinnett had not adequately considered the likely consequences of producing indisputable phenomena. Joy Mills reinforces this point by quoting a '''[[Mahatma Letter to W T Brown - LMW 1 No. 22|letter from Koot Hoomi]]''' to [[W. T. Brown]] in 1883 that the results from a public demonstration of phenomena would be "disastrous."<ref>Joy Mills, 5-6. The Brown letter was published in ''Letters from the Masters of the Wisdom'', First Series.</ref>
 
 
Another issue that KH addresses is that Sinnett should not expect to have occult experiences at this stage of his life: "I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess Saraswati."

== Notes ==
<references/>
 

== Additional resources ==

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

[[es:Carta de los Mahatmas No. 1]]
[[it:Lettera dei Mahatma n° 1]]

Mahatma Letter No. 1

2026-02-13T14:28:19Z

Ariel Martínez: /* Page 6 */

{{Infobox MLbox

| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = October 15, 1880
| receiveddate = October 17 (or 18 per [[Boris de Zirkoff|BdZ]])
| otherdate = unknown
| header3 = Places
| sentfrom = [[Toling Monastery, Tibet]]
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 1''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 1.''' in '''Barker numbering.''' In it, [[Koot Hoomi]] responds to [[Alfred Percy Sinnett|A. P. Sinnett's]] idea that the existence of the [[Mahatmas]] could be proved to skeptics by simultaneously having a London newspaper [[Precipitation|precipated]] in India on the very day of its publication, and a [[The Pioneer (periodical)|''Pioneer'']] precipitated in London. KH explains why that method would not work. See below for [[Mahatma Letter No. 1#Context and background|Context and background]].
 
 
{{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter chrono'''<nowiki> > </nowiki>''']]</big>
 {{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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Received Simla about October 15th, 1880.

Esteemed Brother and Friend,

Precisely because the test of the London newspaper would close the mouths of the skeptics — it is unthinkable. See it in what light you will — the world is yet in its first stage of disenthralment if not development, hence — unprepared. Very true, we work by natural not supernatural means and laws. But, as on the one hand Science would find itself unable (in its present state) to account for the wonders given in its name, and on the other the ignorant masses would still be left to view the [[Phenomenon|phenomenon]] in the light of a miracle; everyone who would thus be made a witness to the occurrence would be thrown off his balance and the results would be deplorable. Believe me, it would be so — especially for yourself who originated the idea, and the [[Helena Petrovna Blavatsky|devoted woman]] who so foolishly rushes into the wide open door leading to notoriety. This door, though opened by so friendly a hand as yours, would prove very soon a trap — and a fatal one indeed for her. And such is not surely your object?

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'''NOTES:'''
* The '''devoted woman''' refers to [[Helena Petrovna Blavatsky]].

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Madmen are they, who, speculating but upon the present, wilfully shut their eyes to the past when made already to remain naturally blind to the future! Far be it from me, to number you with the latter — therefore will I endeavour to explain. Were we to accede to your desires know you really what consequences would follow in the trail of success? The inexorable shadow which follows all human innovations moves on, yet few are they, who are ever conscious of its approach and dangers. What are then to expect they, who would offer the world an innovation which, owing to human ignorance, if believed in, will surely be attributed to those dark agencies the two-thirds of humanity believe in and dread as yet? You say — half London would be converted if you could deliver them a [[Pioneer]] on its day of publication. I beg to say that if the people believed the thing true they would kill you before you could make the round of Hyde Park; if it were not believed true, — the least that could happen would be the loss of your reputation and good name, — for propagating such ideas.

The success of an attempt of such a kind as the one you propose, must be calculated and based upon a thorough knowledge of the people around you.

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It depends entirely upon the social and moral conditions of the people in their bearing on these deepest and most mysterious questions which can stir the human mind — the deific powers in man and the possibilities contained in nature. How many, even of your best friends, of those who surround you, who are more than superficially interested in these abstruse problems? You could count them upon the fingers of your right hand. Your race boasts of having liberated in their century, the genius so long imprisoned in the narrow vase of dogmatism and intolerance — the genius of knowledge, [[wisdom]] and freethought. It says that in their turn ignorant prejudice and religious bigotry, bottled up like the wicked Jin of old, and sealed up by the Solomons of science rests at the bottom of the sea and can never, escaping to the surface again, reign over the world as it did in days of old; that the public mind is quite free, in short, and ready to accept any demonstrated truth. Aye; but is it verily so, my respected friend? Experimental knowledge does not quite date from 1662, when Bacon, Robert Boyle and the Bishop of Chester transformed under the royal charter their "Invisible College" into a Society for the promotion of experimental science.

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'''NOTES:'''
* '''Jin''' (also Jinn or Djinn) is a genie, a supernatural creature from Arabic folklore - often captured in a bottle and released by magic. It is a play on the word "genius."
* '''Solomons''' is used here, sarcastically, to indicate wise men. King Solomon in the Bible was noted for his [[wisdom]] and fairness.
* '''The Bishop of Chester''' refers to John Wilkins, an Anglican clergyman, natural philosopher and author. He was one of the founders of the Royal Society in London. (Notice that the 3rd and 4th editions of the ''Mahatma Letters'' wrongly refer to "the Bishop of Rochester," who was John Warner.
* The '''Invisible College''' was a precursor of the Royal Society.

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Ages before the Royal Society found itself becoming a reality upon the plan of the "Prophetic Scheme" an innate longing for the hidden, a passionate love for and the study of nature had led men in every generation to try and fathom her secrets deeper than their neighbours did. Roma ante Romulum fuit — is an axiom taught to us in your English schools. Abstract enquiries into the most puzzling problems did not arise in the brain of Archimedes as a spontaneous and hitherto untouched subject, but rather as a reflection of prior enquiries in the same direction and by men separated from his days by as long a period — and far longer — than the one which separates you from the great Syracusian. The [[vril]] of the [[The Coming Race (book)|"Coming Race"]] was the common property of races now extinct. And, as the very existence of those gigantic ancestors of ours is now questioned — though in the Himavats, on the very territory belonging to you we have a cave full of the skeletons of these giants — and their huge frames when found are invariably regarded as isolated freaks of nature, so the [[vril]] or [[Akas]] — as we call it — is looked upon as an impossibility, a myth. And, without a

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'''NOTES:'''
* The '''Royal Society''' is a British academy of sciences based in London and founded in 1660.
* '''Roma ante Romulum fuit''' is Latin for "Rome existed before Romulus <nowiki>[</nowiki>the founder of Rome<nowiki>]</nowiki>."
* '''Syracusian''' refers to Archimedes, one of the leading scientists in ancient Greece.
* '''Himavats''' indicates the Himalayan Mountains; Himavat is the Hindu god of snow.

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== Page 5 ==

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thorough knowledge of [[Akas]], its combinations and properties, how can Science hope to account for such phenomena? We doubt not but the men of your science are open to conviction; yet facts must be first demonstrated to them, they must first have become their own property, have proved amenable to their own modes of investigation, before you find them ready to admit them as facts. If you but look into the Preface to the "Micrographia" you will find in Hooke's suggestions that the intimate relations of objects were of less account in his eyes than their external operation on the senses — and Newton's fine discoveries found in him their greatest opponent. The modern Hookeses are many. Like this learned but ignorant man of old your modern men of science are less anxious to suggest a physical connexion of facts which might unlock for them many an occult force in nature, as to provide a convenient "classification of scientific experiments"; so that the most essential quality of an hypothesis is not that it should be true but only plausible — in their opinion.

So far for Science — as much as we know of it. As for human nature in general, it is the same now as it was a million of years

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'''NOTES:'''
* '''''Micrographia''''' by '''Robert Hooke''' was the first major publication of the Royal Society, detailing his discoveries made through use of a primitive microscope.

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== Page 6 ==

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ago: Prejudice based upon selfishness; a general unwillingness to give up an established order of things for new modes of life and thought — and occult study requires all that and much more —; pride and stubborn resistance to Truth if it but upsets their previous notions of things, — such are the characteristics of your age, and especially of the middle and lower classes. What then would be the results of the most astounding [[Phenomena|phenomena]], supposing we consented to have them produced? However successful, danger would be growing proportionately with success. No choice would soon remain but to go on, ever crescendo, or to fall in this endless struggle with prejudice and ignorance killed by your own weapons. Test after test would be required and would have to be furnished; every subsequent phenomenon expected to be more marvellous than the preceding one. Your daily remark is, that one cannot be expected to believe unless he becomes an eye-witness. Would the lifetime of a man suffice to satisfy the whole world of skeptics? It may be an easy matter to increase the original number of believers at [[Simla, India|Simla]] to hundreds and thousands. But what of the hundreds of millions of those who could

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*

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not be made eye-witnesses? The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before. In common with many, you blame us for our great secrecy. Yet we know something of human nature for the experience of long centuries — aye, ages — has taught us. And, we know, that so long as science has anything to learn, and a shadow of religious dogmatism lingers in the hearts of the multitudes, the world's prejudices have to be conquered step by step, not at a rush. As hoary antiquity had more than one Socrates so the dim Future will give birth to more than one martyr. Enfranchised science contemptuously turned away her face from the Copernican opinion renewing the theories of Aristarchus Samius — who "affirmeth that the earth moveth circularly about her own centre" years before the Church sought to sacrifice Galileo as a holocaust to the Bible. The ablest mathematician at the Court of Edward VI — Robert Recorde — was left to starve in jail by his colleagues, who laughed at his Castle of Knowledge,

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'''NOTES:'''
* '''Aristarchus of Samos''' was an ancient Greek astronomer and mathemetician who presented the heliocentric view that the Earth revolved around the Sun.
* '''Robert Recorde''' was a Welsh physician and mathematiciam who introduced the "+" and "=" signs. He died in a debtors' prison after a distinguished career at court. His '''''Castle of Knowledge''''' was a book about planetary motion.
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declaring his discoveries "vain phantasies." Wm. Gilbert of Colchester — Queen Elisabeth's physician — died poisoned, only because — this real founder of experimental science in England — has had the audacity of anticipating Galileo; of pointing out Copernican's fallacy as to the "third movement," which was gravely alleged to account for the parallelism of the earth's axis of rotation! The enormous learning of the Paracelsi, of the Agrippas and the Deys was ever doubted. It was science which laid her sacrilegious hand upon the great work "De Magnete" — "The Heavenly White Virgin" ([[Akas]]) and others. And it was the illustrious "Chancellor of England and of Nature" — Lord Verulam-Bacon — who having won the name of the Father of Inductive Philosophy, permitted himself to speak of such men as the above-named as the "Alchemicians of the Fantastic philosophy."

All this is old history, you will think. Verily so; but the chronicles of our modern days do not differ very essentially from their predecessors. And we have but to bear in mind the recent persecutions of [[mediums]] in England, the burning of supposed witches, and sorcerers in South America, Russia and the frontiers of Spain — to assure ourselves that the only salvation of

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'''NOTES:'''
* '''William Gilbert''' wrote [http://en.wikipedia.org/wiki/De_Magnete De Magnete], in which he made the case that the Earth is magnetic, and provided support for Copernican theory of planetary motion.
* '''Lord Verulam-Bacon''' was '''Francis Bacon'''.

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the genuine proficients in [[Occult Science|occult sciences]] lies in the skepticism of the public: the charlatans and the jugglers are the natural shields of the "[[adepts]]." The public safety is only ensured by our keeping secret the terrible weapons which might otherwise be used against it, and which, as you have been told became deadly in the hands of the wicked and selfish.

I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess [[Saraswati]] — our [[Aryan]] [[Isis]]. Were they given to the profanes what would remain for our faithful ones? Many of your suggestions are highly reasonable and will be attended to. I listened attentively to the conversation which took place at [[A. O. Hume|Mr. Hume]]'s. His arguments are perfect from the standpoint of [[Exotericism|exoteric]] [[wisdom]]. But, when the time comes and he is allowed to have a full glimpse into the world of [[Esotericism|esoterism]], with its laws based upon mathematically correct calculations of the future — the necessary results of the causes which we are always at liberty to create and shape at our will but are as unable to control their consequences which thus become our masters — then only will, both you and he understand why to the uninitiated our acts must seem often unwise, if not actually foolish.

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'''NOTES:'''
*

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Your forthcoming letter I will not be able to fully answer without taking the advice of those who generally deal with the European [[Mysticism|mystics]]. Moreover the present letter must satisfy you on many points you have better defined in your last; but it will no doubt disappoint you as well. In regard to the production of newly devised and still more startling [[Psychic Phenomena|phenomena]] demanded of her with our help, as a man well acquainted with the strategy, you must remain satisfied with the reflection that there is little use in acquiring new positions until those that you have already reached are secured, and your Enemies full aware of your right to their possession. In other words, you had a greater variety of [[Psychic Phenomena|phenomena]] produced for yourself and friends than many a regular [[neophyte]] has seen in several years. First, notify the public of the production of the note, the cup and the sundry experiments with the cigarette papers, and let them digest these. Set them to work for an explanation. And as except upon the direct and absurd accusation of deceit they will never be able to account for some of these, while the skeptics are quite satisfied with their present hypothesis for the production of the

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'''NOTES:'''
*

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brooch — you will then have done real good to the cause of truth and justice to the woman who is made to suffer for it. Isolated as it is, the case under notice in the [[Pioneer]] becomes less than worthless — it is positively injurious for all of you — for yourself as the Editor of that paper as much as for anyone else, if you pardon me for offering you that which looks like advice. It is neither fair to yourself nor to her, that, because the number of eye-witnesses does not seem sufficient to warrant the public attention, your and [[Patience Sinnett|your lady's]] testimony should go for nothing. Several cases combining to fortify your position as truthful and intelligent witness to the various occurrences, each of these gives you an additional right to assert what you know. It imposes upon you the sacred duty to instruct the public and prepare them for future possibilities by gradually opening their eyes to the truth. The opportunity should not be lost through a lack of as great confidence in your own individual right of assertion as that of Sir Donald Stewart. One witness of well known character outweighs the evidence of ten strangers; and if, there is anyone in India who is respected for his trustworthiness it is — the Editor of the Pioneer. Remember that there was but

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'''NOTES:'''
* '''Sir Donald Stewart''' was a British field marshall and was involved in the military occupation and administration of India from 1840 to 1900.

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one hysterical woman alleged to have been present at the pretended [[ascension]], and that the phenomenon has never been corroborated by repetition. Yet for nearly 2,000 years countless milliards have pinned their faith upon the testimony of that one woman — and she not over trustworthy.

[[Try!|Try]] — and first work upon the material you have and then we will be the first to help you to get further evidence. Until then, believe me, always your sincere friend,

[[Koot Hoomi|Koot' Hoomi Lal Singh]].

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'''NOTES:'''
*

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== Context and background ==

In [[The Occult World (book)|''The Occult World'']], Sinnett explained what he wrote in his first letter to the Mahatma and why he wrote it. In spite of his conviction of the genuineness of the phenomena performed by H.P.B. during the previous summer of 1880 at [[Simla, India]], he felt that they were not always surrounded by the necessary safeguards and that it would not be very difficult for any thoroughgoing skeptic to cast doubt on their validity. He was eager to have some phenomenon produced which would, as he expressed it, "leave no opening for even the suggestion of imposture." He wondered whether the [[Masters of Wisdom|"Brothers"]] themselves might not always realize the necessity for rendering their test phenomena unassailable in every minor detail.<ref>A. P. Sinnett, ''The Occult World'' (London: Trubner & Co., 1881), 92-95. Available at [http://blavatskyarchives.com/sinnettowgateway.htm Blavatsky Archives] brom Google eBooks.</ref>

Sinnett decided that in his first letter to the Mahatma, he would suggest a test which he was sure would be absolutely fool-proof and which could not fail to convince the most profound skeptic. This was the simultaneous production in Simla (in the presence of the group there) of one day’s editions of the ''London Times'' and [[The Pioneer (periodical)|''The Pioneer'']].

At that time, London and India were at least a month apart by all means of communication other than telegraph, and it would obviously have been impossible for the entire contents of the Times to have been telegraphed to India in advance of its publication in London, and to appear in print in India at the same time that it appeared in print in London. Further, such a project could not have been undertaken without the whole world knowing about it.

After he had written the letter and delivered it to H.P.B., a day or so passed before he heard anything about its fate. Finally, H.P.B. told him he was to have an answer. This so encouraged him that he sat down and wrote a second letter, feeling that perhaps he had not made his first letter quite strong enough to convince his correspondent. After the lapse of another day or so, he found on his writing table, one evening, his first letter from the Mahatma K.H. It answered both of his letters.

It was received in Simla about October 15th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
In dull black ink, on both sides of white paper. There are some smears and write-overs and, in a few instances, words have been crossed out. In the bottom right-hand corner of the first page are three rather large red dots in the form of a triangle with a small ink mark underneath which looks like an initial. The signature is in slightly blacker ink than the text, and the script is not quite the same. This characteristic is noticeable in several of the earlier letters.<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), 35.</ref>
</blockquote>
[[Geoffrey A. Barborka]] describes this letter in great detail in ''The Mahatmas and Their Letters''. Here are excerpts from his commentary:
* "Looking at the original document, now filed in the British Museum, at first glance one is struck by the quality of the paper - thin, almost transparent-looking; it is called rice paper. In that era it was available only in the Orient. The size of the rice paper is eight and a half by ten and a half inches <nowiki>[</nowiki>21.6 X 26.7 cm<nowiki>]</nowiki>. As for the calligraphy: it is best described as a flowing script, with large well-formed letters, easily read."<ref>Geoffrey Barborka, ''The Mahatmas and their letters'' (Adyar, Madras, India: Theosophical Publishing Company, 1973), 87-88.</ref>
* "The front and back sides of the first two sheets of paper give evidence of carefully formed calligraphy. The third sheet shows that it was prepared in haste; the front side of the fourth sheet, even more so. But when turning to the back side of the fourth sheet, the last seven lines on the page stand out clearly... A distinct change is observable; it is as though another amanuensis has taken over the impressing. It is first noticeable because the color of what appears as ink ''in'' the paper is darker - more black than the brown-black of the preceding sheets."<ref>Barborka, 89.</ref>
* "But a more striking feature is this: although the sentence at the bottom of the page was not concluded... the first six lines on the next sheet of paper are in yet ''another kind'' of calligraphy!"<ref>Barborka, 90.</ref>
* "The signature at the close of this letter is noteworthy. It is in an entirely different script."<ref>Barborka, 90.</ref>
* "where corrections have been made there is a slight back smudge, resulting because there has been a withdrawal from the paper of a word or even a letter of a word, then a substitution is placed over the discoloration. This occurrence is due to the fact that the Mahatma Letters were ''not handwritten'' but precipitated or impressed into the paper itself.''<ref>Barborka, 124.</ref>

== Publication history ==

This letter was first published in the first edition of [[The Occult World (book)|''The Occult World'']] in 1881.

== Commentary about this letter ==

This letter effectively establishes the basis for communication between the Mahatmas and Sinnett. It demonstrates the great care that Koot Hoomi took to make his letters as clear and accurate as possible. Further, the Mahatma is willing to answer the journalist's questions, but clearly wants Sinnett to use his access to ''The Pioneer'' "to instruct the public and prepare them for future possibilities."
 
 
The Mahatma educates Sinnett about the value of leaving the public uncertain about occult matters. As he says in the pages 8-9, "The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before." A similar sentiment is expressed in [[Mahatma Letter No. 29]], that "so long as men doubt there will be curiosity and enquiry, and that enquiry stimulates reflection which begets effort."<ref>Joy Mills, ''Reflections on an Ageless Wisdom'', Wheaton, IL: Theosophical Publishing House, 2010), 4-5.</ref>
 
 
Sinnett had not adequately considered the likely consequences of producing indisputable phenomena. Joy Mills reinforces this point by quoting a '''[[Mahatma Letter to W T Brown - LMW 1 No. 22|letter from Koot Hoomi]]''' to [[W. T. Brown]] in 1883 that the results from a public demonstration of phenomena would be "disastrous."<ref>Joy Mills, 5-6. The Brown letter was published in ''Letters from the Masters of the Wisdom'', First Series.</ref>
 
 
Another issue that KH addresses is that Sinnett should not expect to have occult experiences at this stage of his life: "I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess Saraswati."

== Notes ==
<references/>
 

== Additional resources ==

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

[[es:Carta de los Mahatmas No. 1]]
[[it:Lettera dei Mahatma n° 1]]

Mahatma Letter No. 1

2026-02-13T14:19:13Z

Ariel Martínez: /* Page 5 */

{{Infobox MLbox

| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = October 15, 1880
| receiveddate = October 17 (or 18 per [[Boris de Zirkoff|BdZ]])
| otherdate = unknown
| header3 = Places
| sentfrom = [[Toling Monastery, Tibet]]
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 1''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 1.''' in '''Barker numbering.''' In it, [[Koot Hoomi]] responds to [[Alfred Percy Sinnett|A. P. Sinnett's]] idea that the existence of the [[Mahatmas]] could be proved to skeptics by simultaneously having a London newspaper [[Precipitation|precipated]] in India on the very day of its publication, and a [[The Pioneer (periodical)|''Pioneer'']] precipitated in London. KH explains why that method would not work. See below for [[Mahatma Letter No. 1#Context and background|Context and background]].
 
 
{{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter chrono'''<nowiki> > </nowiki>''']]</big>
 {{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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Received Simla about October 15th, 1880.

Esteemed Brother and Friend,

Precisely because the test of the London newspaper would close the mouths of the skeptics — it is unthinkable. See it in what light you will — the world is yet in its first stage of disenthralment if not development, hence — unprepared. Very true, we work by natural not supernatural means and laws. But, as on the one hand Science would find itself unable (in its present state) to account for the wonders given in its name, and on the other the ignorant masses would still be left to view the [[Phenomenon|phenomenon]] in the light of a miracle; everyone who would thus be made a witness to the occurrence would be thrown off his balance and the results would be deplorable. Believe me, it would be so — especially for yourself who originated the idea, and the [[Helena Petrovna Blavatsky|devoted woman]] who so foolishly rushes into the wide open door leading to notoriety. This door, though opened by so friendly a hand as yours, would prove very soon a trap — and a fatal one indeed for her. And such is not surely your object?

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'''NOTES:'''
* The '''devoted woman''' refers to [[Helena Petrovna Blavatsky]].

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Madmen are they, who, speculating but upon the present, wilfully shut their eyes to the past when made already to remain naturally blind to the future! Far be it from me, to number you with the latter — therefore will I endeavour to explain. Were we to accede to your desires know you really what consequences would follow in the trail of success? The inexorable shadow which follows all human innovations moves on, yet few are they, who are ever conscious of its approach and dangers. What are then to expect they, who would offer the world an innovation which, owing to human ignorance, if believed in, will surely be attributed to those dark agencies the two-thirds of humanity believe in and dread as yet? You say — half London would be converted if you could deliver them a [[Pioneer]] on its day of publication. I beg to say that if the people believed the thing true they would kill you before you could make the round of Hyde Park; if it were not believed true, — the least that could happen would be the loss of your reputation and good name, — for propagating such ideas.

The success of an attempt of such a kind as the one you propose, must be calculated and based upon a thorough knowledge of the people around you.

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'''NOTES:'''
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It depends entirely upon the social and moral conditions of the people in their bearing on these deepest and most mysterious questions which can stir the human mind — the deific powers in man and the possibilities contained in nature. How many, even of your best friends, of those who surround you, who are more than superficially interested in these abstruse problems? You could count them upon the fingers of your right hand. Your race boasts of having liberated in their century, the genius so long imprisoned in the narrow vase of dogmatism and intolerance — the genius of knowledge, [[wisdom]] and freethought. It says that in their turn ignorant prejudice and religious bigotry, bottled up like the wicked Jin of old, and sealed up by the Solomons of science rests at the bottom of the sea and can never, escaping to the surface again, reign over the world as it did in days of old; that the public mind is quite free, in short, and ready to accept any demonstrated truth. Aye; but is it verily so, my respected friend? Experimental knowledge does not quite date from 1662, when Bacon, Robert Boyle and the Bishop of Chester transformed under the royal charter their "Invisible College" into a Society for the promotion of experimental science.

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'''NOTES:'''
* '''Jin''' (also Jinn or Djinn) is a genie, a supernatural creature from Arabic folklore - often captured in a bottle and released by magic. It is a play on the word "genius."
* '''Solomons''' is used here, sarcastically, to indicate wise men. King Solomon in the Bible was noted for his [[wisdom]] and fairness.
* '''The Bishop of Chester''' refers to John Wilkins, an Anglican clergyman, natural philosopher and author. He was one of the founders of the Royal Society in London. (Notice that the 3rd and 4th editions of the ''Mahatma Letters'' wrongly refer to "the Bishop of Rochester," who was John Warner.
* The '''Invisible College''' was a precursor of the Royal Society.

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Ages before the Royal Society found itself becoming a reality upon the plan of the "Prophetic Scheme" an innate longing for the hidden, a passionate love for and the study of nature had led men in every generation to try and fathom her secrets deeper than their neighbours did. Roma ante Romulum fuit — is an axiom taught to us in your English schools. Abstract enquiries into the most puzzling problems did not arise in the brain of Archimedes as a spontaneous and hitherto untouched subject, but rather as a reflection of prior enquiries in the same direction and by men separated from his days by as long a period — and far longer — than the one which separates you from the great Syracusian. The [[vril]] of the [[The Coming Race (book)|"Coming Race"]] was the common property of races now extinct. And, as the very existence of those gigantic ancestors of ours is now questioned — though in the Himavats, on the very territory belonging to you we have a cave full of the skeletons of these giants — and their huge frames when found are invariably regarded as isolated freaks of nature, so the [[vril]] or [[Akas]] — as we call it — is looked upon as an impossibility, a myth. And, without a

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'''NOTES:'''
* The '''Royal Society''' is a British academy of sciences based in London and founded in 1660.
* '''Roma ante Romulum fuit''' is Latin for "Rome existed before Romulus <nowiki>[</nowiki>the founder of Rome<nowiki>]</nowiki>."
* '''Syracusian''' refers to Archimedes, one of the leading scientists in ancient Greece.
* '''Himavats''' indicates the Himalayan Mountains; Himavat is the Hindu god of snow.

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thorough knowledge of [[Akas]], its combinations and properties, how can Science hope to account for such phenomena? We doubt not but the men of your science are open to conviction; yet facts must be first demonstrated to them, they must first have become their own property, have proved amenable to their own modes of investigation, before you find them ready to admit them as facts. If you but look into the Preface to the "Micrographia" you will find in Hooke's suggestions that the intimate relations of objects were of less account in his eyes than their external operation on the senses — and Newton's fine discoveries found in him their greatest opponent. The modern Hookeses are many. Like this learned but ignorant man of old your modern men of science are less anxious to suggest a physical connexion of facts which might unlock for them many an occult force in nature, as to provide a convenient "classification of scientific experiments"; so that the most essential quality of an hypothesis is not that it should be true but only plausible — in their opinion.

So far for Science — as much as we know of it. As for human nature in general, it is the same now as it was a million of years

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'''NOTES:'''
* '''''Micrographia''''' by '''Robert Hooke''' was the first major publication of the Royal Society, detailing his discoveries made through use of a primitive microscope.

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ago: Prejudice based upon selfishness; a general unwillingness to give up an established order of things for new modes of life and thought — and occult study requires all that and much more —; pride and stubborn resistance to Truth if it but upsets their previous notions of things, — such are the characteristics of your age, and especially of the middle and lower classes. What then would be the results of the most astounding [[Phenomena|phenomena]], supposing we consented to have them produced? However successful, danger would be growing proportionately with success. No choice would soon remain but to go on, ever crescendo, or to fall in this endless struggle with prejudice and ignorance killed by your own weapons. Test after test would be required and would have to be furnished; every subsequent phenomenon expected to be more marvellous than the preceding one. Your daily remark is, that one cannot be expected to believe unless he becomes an eye-witness. Would the lifetime of a man suffice to satisfy the whole world of skeptics? It may be an easy matter to increase the original number of believers at [[Simla, India|Simla]] to hundreds and thousands. But what of the hundreds of millions of those who could

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*

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not be made eye-witnesses? The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before. In common with many, you blame us for our great secrecy. Yet we know something of human nature for the experience of long centuries — aye, ages — has taught us. And, we know, that so long as science has anything to learn, and a shadow of religious dogmatism lingers in the hearts of the multitudes, the world's prejudices have to be conquered step by step, not at a rush. As hoary antiquity had more than one Socrates so the dim Future will give birth to more than one martyr. Enfranchised science contemptuously turned away her face from the Copernican opinion renewing the theories of Aristarchus Samius — who "affirmeth that the earth moveth circularly about her own centre" years before the Church sought to sacrifice Galileo as a holocaust to the Bible. The ablest mathematician at the Court of Edward VI — Robert Recorde — was left to starve in jail by his colleagues, who laughed at his Castle of Knowledge,

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'''NOTES:'''
* '''Aristarchus of Samos''' was an ancient Greek astronomer and mathemetician who presented the heliocentric view that the Earth revolved around the Sun.
* '''Robert Recorde''' was a Welsh physician and mathematiciam who introduced the "+" and "=" signs. He died in a debtors' prison after a distinguished career at court. His '''''Castle of Knowledge''''' was a book about planetary motion.
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declaring his discoveries "vain phantasies." Wm. Gilbert of Colchester — Queen Elisabeth's physician — died poisoned, only because — this real founder of experimental science in England — has had the audacity of anticipating Galileo; of pointing out Copernican's fallacy as to the "third movement," which was gravely alleged to account for the parallelism of the earth's axis of rotation! The enormous learning of the Paracelsi, of the Agrippas and the Deys was ever doubted. It was science which laid her sacrilegious hand upon the great work "De Magnete" — "The Heavenly White Virgin" ([[Akas]]) and others. And it was the illustrious "Chancellor of England and of Nature" — Lord Verulam-Bacon — who having won the name of the Father of Inductive Philosophy, permitted himself to speak of such men as the above-named as the "Alchemicians of the Fantastic philosophy."

All this is old history, you will think. Verily so; but the chronicles of our modern days do not differ very essentially from their predecessors. And we have but to bear in mind the recent persecutions of [[mediums]] in England, the burning of supposed witches, and sorcerers in South America, Russia and the frontiers of Spain — to assure ourselves that the only salvation of

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'''NOTES:'''
* '''William Gilbert''' wrote [http://en.wikipedia.org/wiki/De_Magnete De Magnete], in which he made the case that the Earth is magnetic, and provided support for Copernican theory of planetary motion.
* '''Lord Verulam-Bacon''' was '''Francis Bacon'''.

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the genuine proficients in [[Occult Science|occult sciences]] lies in the skepticism of the public: the charlatans and the jugglers are the natural shields of the "[[adepts]]." The public safety is only ensured by our keeping secret the terrible weapons which might otherwise be used against it, and which, as you have been told became deadly in the hands of the wicked and selfish.

I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess [[Saraswati]] — our [[Aryan]] [[Isis]]. Were they given to the profanes what would remain for our faithful ones? Many of your suggestions are highly reasonable and will be attended to. I listened attentively to the conversation which took place at [[A. O. Hume|Mr. Hume]]'s. His arguments are perfect from the standpoint of [[Exotericism|exoteric]] [[wisdom]]. But, when the time comes and he is allowed to have a full glimpse into the world of [[Esotericism|esoterism]], with its laws based upon mathematically correct calculations of the future — the necessary results of the causes which we are always at liberty to create and shape at our will but are as unable to control their consequences which thus become our masters — then only will, both you and he understand why to the uninitiated our acts must seem often unwise, if not actually foolish.

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'''NOTES:'''
*

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Your forthcoming letter I will not be able to fully answer without taking the advice of those who generally deal with the European [[Mysticism|mystics]]. Moreover the present letter must satisfy you on many points you have better defined in your last; but it will no doubt disappoint you as well. In regard to the production of newly devised and still more startling [[Psychic Phenomena|phenomena]] demanded of her with our help, as a man well acquainted with the strategy, you must remain satisfied with the reflection that there is little use in acquiring new positions until those that you have already reached are secured, and your Enemies full aware of your right to their possession. In other words, you had a greater variety of [[Psychic Phenomena|phenomena]] produced for yourself and friends than many a regular [[neophyte]] has seen in several years. First, notify the public of the production of the note, the cup and the sundry experiments with the cigarette papers, and let them digest these. Set them to work for an explanation. And as except upon the direct and absurd accusation of deceit they will never be able to account for some of these, while the skeptics are quite satisfied with their present hypothesis for the production of the

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'''NOTES:'''
*

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brooch — you will then have done real good to the cause of truth and justice to the woman who is made to suffer for it. Isolated as it is, the case under notice in the [[Pioneer]] becomes less than worthless — it is positively injurious for all of you — for yourself as the Editor of that paper as much as for anyone else, if you pardon me for offering you that which looks like advice. It is neither fair to yourself nor to her, that, because the number of eye-witnesses does not seem sufficient to warrant the public attention, your and [[Patience Sinnett|your lady's]] testimony should go for nothing. Several cases combining to fortify your position as truthful and intelligent witness to the various occurrences, each of these gives you an additional right to assert what you know. It imposes upon you the sacred duty to instruct the public and prepare them for future possibilities by gradually opening their eyes to the truth. The opportunity should not be lost through a lack of as great confidence in your own individual right of assertion as that of Sir Donald Stewart. One witness of well known character outweighs the evidence of ten strangers; and if, there is anyone in India who is respected for his trustworthiness it is — the Editor of the Pioneer. Remember that there was but

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'''NOTES:'''
* '''Sir Donald Stewart''' was a British field marshall and was involved in the military occupation and administration of India from 1840 to 1900.

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== Page 12 ==

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one hysterical woman alleged to have been present at the pretended [[ascension]], and that the phenomenon has never been corroborated by repetition. Yet for nearly 2,000 years countless milliards have pinned their faith upon the testimony of that one woman — and she not over trustworthy.

[[Try!|Try]] — and first work upon the material you have and then we will be the first to help you to get further evidence. Until then, believe me, always your sincere friend,

[[Koot Hoomi|Koot' Hoomi Lal Singh]].

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'''NOTES:'''
*

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== Context and background ==

In [[The Occult World (book)|''The Occult World'']], Sinnett explained what he wrote in his first letter to the Mahatma and why he wrote it. In spite of his conviction of the genuineness of the phenomena performed by H.P.B. during the previous summer of 1880 at [[Simla, India]], he felt that they were not always surrounded by the necessary safeguards and that it would not be very difficult for any thoroughgoing skeptic to cast doubt on their validity. He was eager to have some phenomenon produced which would, as he expressed it, "leave no opening for even the suggestion of imposture." He wondered whether the [[Masters of Wisdom|"Brothers"]] themselves might not always realize the necessity for rendering their test phenomena unassailable in every minor detail.<ref>A. P. Sinnett, ''The Occult World'' (London: Trubner & Co., 1881), 92-95. Available at [http://blavatskyarchives.com/sinnettowgateway.htm Blavatsky Archives] brom Google eBooks.</ref>

Sinnett decided that in his first letter to the Mahatma, he would suggest a test which he was sure would be absolutely fool-proof and which could not fail to convince the most profound skeptic. This was the simultaneous production in Simla (in the presence of the group there) of one day’s editions of the ''London Times'' and [[The Pioneer (periodical)|''The Pioneer'']].

At that time, London and India were at least a month apart by all means of communication other than telegraph, and it would obviously have been impossible for the entire contents of the Times to have been telegraphed to India in advance of its publication in London, and to appear in print in India at the same time that it appeared in print in London. Further, such a project could not have been undertaken without the whole world knowing about it.

After he had written the letter and delivered it to H.P.B., a day or so passed before he heard anything about its fate. Finally, H.P.B. told him he was to have an answer. This so encouraged him that he sat down and wrote a second letter, feeling that perhaps he had not made his first letter quite strong enough to convince his correspondent. After the lapse of another day or so, he found on his writing table, one evening, his first letter from the Mahatma K.H. It answered both of his letters.

It was received in Simla about October 15th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
In dull black ink, on both sides of white paper. There are some smears and write-overs and, in a few instances, words have been crossed out. In the bottom right-hand corner of the first page are three rather large red dots in the form of a triangle with a small ink mark underneath which looks like an initial. The signature is in slightly blacker ink than the text, and the script is not quite the same. This characteristic is noticeable in several of the earlier letters.<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), 35.</ref>
</blockquote>
[[Geoffrey A. Barborka]] describes this letter in great detail in ''The Mahatmas and Their Letters''. Here are excerpts from his commentary:
* "Looking at the original document, now filed in the British Museum, at first glance one is struck by the quality of the paper - thin, almost transparent-looking; it is called rice paper. In that era it was available only in the Orient. The size of the rice paper is eight and a half by ten and a half inches <nowiki>[</nowiki>21.6 X 26.7 cm<nowiki>]</nowiki>. As for the calligraphy: it is best described as a flowing script, with large well-formed letters, easily read."<ref>Geoffrey Barborka, ''The Mahatmas and their letters'' (Adyar, Madras, India: Theosophical Publishing Company, 1973), 87-88.</ref>
* "The front and back sides of the first two sheets of paper give evidence of carefully formed calligraphy. The third sheet shows that it was prepared in haste; the front side of the fourth sheet, even more so. But when turning to the back side of the fourth sheet, the last seven lines on the page stand out clearly... A distinct change is observable; it is as though another amanuensis has taken over the impressing. It is first noticeable because the color of what appears as ink ''in'' the paper is darker - more black than the brown-black of the preceding sheets."<ref>Barborka, 89.</ref>
* "But a more striking feature is this: although the sentence at the bottom of the page was not concluded... the first six lines on the next sheet of paper are in yet ''another kind'' of calligraphy!"<ref>Barborka, 90.</ref>
* "The signature at the close of this letter is noteworthy. It is in an entirely different script."<ref>Barborka, 90.</ref>
* "where corrections have been made there is a slight back smudge, resulting because there has been a withdrawal from the paper of a word or even a letter of a word, then a substitution is placed over the discoloration. This occurrence is due to the fact that the Mahatma Letters were ''not handwritten'' but precipitated or impressed into the paper itself.''<ref>Barborka, 124.</ref>

== Publication history ==

This letter was first published in the first edition of [[The Occult World (book)|''The Occult World'']] in 1881.

== Commentary about this letter ==

This letter effectively establishes the basis for communication between the Mahatmas and Sinnett. It demonstrates the great care that Koot Hoomi took to make his letters as clear and accurate as possible. Further, the Mahatma is willing to answer the journalist's questions, but clearly wants Sinnett to use his access to ''The Pioneer'' "to instruct the public and prepare them for future possibilities."
 
 
The Mahatma educates Sinnett about the value of leaving the public uncertain about occult matters. As he says in the pages 8-9, "The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before." A similar sentiment is expressed in [[Mahatma Letter No. 29]], that "so long as men doubt there will be curiosity and enquiry, and that enquiry stimulates reflection which begets effort."<ref>Joy Mills, ''Reflections on an Ageless Wisdom'', Wheaton, IL: Theosophical Publishing House, 2010), 4-5.</ref>
 
 
Sinnett had not adequately considered the likely consequences of producing indisputable phenomena. Joy Mills reinforces this point by quoting a '''[[Mahatma Letter to W T Brown - LMW 1 No. 22|letter from Koot Hoomi]]''' to [[W. T. Brown]] in 1883 that the results from a public demonstration of phenomena would be "disastrous."<ref>Joy Mills, 5-6. The Brown letter was published in ''Letters from the Masters of the Wisdom'', First Series.</ref>
 
 
Another issue that KH addresses is that Sinnett should not expect to have occult experiences at this stage of his life: "I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess Saraswati."

== Notes ==
<references/>
 

== Additional resources ==

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

[[es:Carta de los Mahatmas No. 1]]
[[it:Lettera dei Mahatma n° 1]]

Mahatma Letter No. 1

2026-02-13T14:13:52Z

Ariel Martínez: /* Page 4 */

{{Infobox MLbox

| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = October 15, 1880
| receiveddate = October 17 (or 18 per [[Boris de Zirkoff|BdZ]])
| otherdate = unknown
| header3 = Places
| sentfrom = [[Toling Monastery, Tibet]]
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 1''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 1.''' in '''Barker numbering.''' In it, [[Koot Hoomi]] responds to [[Alfred Percy Sinnett|A. P. Sinnett's]] idea that the existence of the [[Mahatmas]] could be proved to skeptics by simultaneously having a London newspaper [[Precipitation|precipated]] in India on the very day of its publication, and a [[The Pioneer (periodical)|''Pioneer'']] precipitated in London. KH explains why that method would not work. See below for [[Mahatma Letter No. 1#Context and background|Context and background]].
 
 
{{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter chrono'''<nowiki> > </nowiki>''']]</big>
 {{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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Received Simla about October 15th, 1880.

Esteemed Brother and Friend,

Precisely because the test of the London newspaper would close the mouths of the skeptics — it is unthinkable. See it in what light you will — the world is yet in its first stage of disenthralment if not development, hence — unprepared. Very true, we work by natural not supernatural means and laws. But, as on the one hand Science would find itself unable (in its present state) to account for the wonders given in its name, and on the other the ignorant masses would still be left to view the [[Phenomenon|phenomenon]] in the light of a miracle; everyone who would thus be made a witness to the occurrence would be thrown off his balance and the results would be deplorable. Believe me, it would be so — especially for yourself who originated the idea, and the [[Helena Petrovna Blavatsky|devoted woman]] who so foolishly rushes into the wide open door leading to notoriety. This door, though opened by so friendly a hand as yours, would prove very soon a trap — and a fatal one indeed for her. And such is not surely your object?

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'''NOTES:'''
* The '''devoted woman''' refers to [[Helena Petrovna Blavatsky]].

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Madmen are they, who, speculating but upon the present, wilfully shut their eyes to the past when made already to remain naturally blind to the future! Far be it from me, to number you with the latter — therefore will I endeavour to explain. Were we to accede to your desires know you really what consequences would follow in the trail of success? The inexorable shadow which follows all human innovations moves on, yet few are they, who are ever conscious of its approach and dangers. What are then to expect they, who would offer the world an innovation which, owing to human ignorance, if believed in, will surely be attributed to those dark agencies the two-thirds of humanity believe in and dread as yet? You say — half London would be converted if you could deliver them a [[Pioneer]] on its day of publication. I beg to say that if the people believed the thing true they would kill you before you could make the round of Hyde Park; if it were not believed true, — the least that could happen would be the loss of your reputation and good name, — for propagating such ideas.

The success of an attempt of such a kind as the one you propose, must be calculated and based upon a thorough knowledge of the people around you.

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'''NOTES:'''
*

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It depends entirely upon the social and moral conditions of the people in their bearing on these deepest and most mysterious questions which can stir the human mind — the deific powers in man and the possibilities contained in nature. How many, even of your best friends, of those who surround you, who are more than superficially interested in these abstruse problems? You could count them upon the fingers of your right hand. Your race boasts of having liberated in their century, the genius so long imprisoned in the narrow vase of dogmatism and intolerance — the genius of knowledge, [[wisdom]] and freethought. It says that in their turn ignorant prejudice and religious bigotry, bottled up like the wicked Jin of old, and sealed up by the Solomons of science rests at the bottom of the sea and can never, escaping to the surface again, reign over the world as it did in days of old; that the public mind is quite free, in short, and ready to accept any demonstrated truth. Aye; but is it verily so, my respected friend? Experimental knowledge does not quite date from 1662, when Bacon, Robert Boyle and the Bishop of Chester transformed under the royal charter their "Invisible College" into a Society for the promotion of experimental science.

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'''NOTES:'''
* '''Jin''' (also Jinn or Djinn) is a genie, a supernatural creature from Arabic folklore - often captured in a bottle and released by magic. It is a play on the word "genius."
* '''Solomons''' is used here, sarcastically, to indicate wise men. King Solomon in the Bible was noted for his [[wisdom]] and fairness.
* '''The Bishop of Chester''' refers to John Wilkins, an Anglican clergyman, natural philosopher and author. He was one of the founders of the Royal Society in London. (Notice that the 3rd and 4th editions of the ''Mahatma Letters'' wrongly refer to "the Bishop of Rochester," who was John Warner.
* The '''Invisible College''' was a precursor of the Royal Society.

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Ages before the Royal Society found itself becoming a reality upon the plan of the "Prophetic Scheme" an innate longing for the hidden, a passionate love for and the study of nature had led men in every generation to try and fathom her secrets deeper than their neighbours did. Roma ante Romulum fuit — is an axiom taught to us in your English schools. Abstract enquiries into the most puzzling problems did not arise in the brain of Archimedes as a spontaneous and hitherto untouched subject, but rather as a reflection of prior enquiries in the same direction and by men separated from his days by as long a period — and far longer — than the one which separates you from the great Syracusian. The [[vril]] of the [[The Coming Race (book)|"Coming Race"]] was the common property of races now extinct. And, as the very existence of those gigantic ancestors of ours is now questioned — though in the Himavats, on the very territory belonging to you we have a cave full of the skeletons of these giants — and their huge frames when found are invariably regarded as isolated freaks of nature, so the [[vril]] or [[Akas]] — as we call it — is looked upon as an impossibility, a myth. And, without a

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'''NOTES:'''
* The '''Royal Society''' is a British academy of sciences based in London and founded in 1660.
* '''Roma ante Romulum fuit''' is Latin for "Rome existed before Romulus <nowiki>[</nowiki>the founder of Rome<nowiki>]</nowiki>."
* '''Syracusian''' refers to Archimedes, one of the leading scientists in ancient Greece.
* '''Himavats''' indicates the Himalayan Mountains; Himavat is the Hindu god of snow.

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== Page 5 ==

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thorough knowledge of [[Akas]], its combinations and properties, how can Science hope to account for such phenomena? We doubt not but the men of your science are open to conviction; yet facts must be first demonstrated to them, they must first have become their own property, have proved amenable to their own modes of investigation, before you find them ready to admit them as facts. If you but look into the Preface to the "Micrographia" you will find in Hooke's suggestions that the intimate relations of objects were of less account in his eyes than their external operation on the senses — and Newton's fine discoveries found in him their greatest opponent. The modern Hookeses are many. Like this learned but ignorant man of old your modern men of science are less anxious to suggest a physical connexion of facts which might unlock for them many an occult force in nature, as to provide a convenient "classification of scientific experiments"; so that the most essential quality of an hypothesis is not that it should be true but only plausible — in their opinion.

So far for Science — as much as we know of it. As for human nature in general, it is the same now as it was a million of years

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'''NOTES:'''
* '''''Micrographia''''' by '''Robert Hooke''' was the first major publication of the Royal Society, detailing his discoveries made through use of a primitive microscope.

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== Page 6 ==

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ago: Prejudice based upon selfishness; a general unwillingness to give up an established order of things for new modes of life and thought — and occult study requires all that and much more —; pride and stubborn resistance to Truth if it but upsets their previous notions of things, — such are the characteristics of your age, and especially of the middle and lower classes. What then would be the results of the most astounding [[Phenomena|phenomena]], supposing we consented to have them produced? However successful, danger would be growing proportionately with success. No choice would soon remain but to go on, ever crescendo, or to fall in this endless struggle with prejudice and ignorance killed by your own weapons. Test after test would be required and would have to be furnished; every subsequent phenomenon expected to be more marvellous than the preceding one. Your daily remark is, that one cannot be expected to believe unless he becomes an eye-witness. Would the lifetime of a man suffice to satisfy the whole world of skeptics? It may be an easy matter to increase the original number of believers at [[Simla, India|Simla]] to hundreds and thousands. But what of the hundreds of millions of those who could

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'''NOTES:'''
*

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not be made eye-witnesses? The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before. In common with many, you blame us for our great secrecy. Yet we know something of human nature for the experience of long centuries — aye, ages — has taught us. And, we know, that so long as science has anything to learn, and a shadow of religious dogmatism lingers in the hearts of the multitudes, the world's prejudices have to be conquered step by step, not at a rush. As hoary antiquity had more than one Socrates so the dim Future will give birth to more than one martyr. Enfranchised science contemptuously turned away her face from the Copernican opinion renewing the theories of Aristarchus Samius — who "affirmeth that the earth moveth circularly about her own centre" years before the Church sought to sacrifice Galileo as a holocaust to the Bible. The ablest mathematician at the Court of Edward VI — Robert Recorde — was left to starve in jail by his colleagues, who laughed at his Castle of Knowledge,

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'''NOTES:'''
* '''Aristarchus of Samos''' was an ancient Greek astronomer and mathemetician who presented the heliocentric view that the Earth revolved around the Sun.
* '''Robert Recorde''' was a Welsh physician and mathematiciam who introduced the "+" and "=" signs. He died in a debtors' prison after a distinguished career at court. His '''''Castle of Knowledge''''' was a book about planetary motion.
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declaring his discoveries "vain phantasies." Wm. Gilbert of Colchester — Queen Elisabeth's physician — died poisoned, only because — this real founder of experimental science in England — has had the audacity of anticipating Galileo; of pointing out Copernican's fallacy as to the "third movement," which was gravely alleged to account for the parallelism of the earth's axis of rotation! The enormous learning of the Paracelsi, of the Agrippas and the Deys was ever doubted. It was science which laid her sacrilegious hand upon the great work "De Magnete" — "The Heavenly White Virgin" ([[Akas]]) and others. And it was the illustrious "Chancellor of England and of Nature" — Lord Verulam-Bacon — who having won the name of the Father of Inductive Philosophy, permitted himself to speak of such men as the above-named as the "Alchemicians of the Fantastic philosophy."

All this is old history, you will think. Verily so; but the chronicles of our modern days do not differ very essentially from their predecessors. And we have but to bear in mind the recent persecutions of [[mediums]] in England, the burning of supposed witches, and sorcerers in South America, Russia and the frontiers of Spain — to assure ourselves that the only salvation of

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'''NOTES:'''
* '''William Gilbert''' wrote [http://en.wikipedia.org/wiki/De_Magnete De Magnete], in which he made the case that the Earth is magnetic, and provided support for Copernican theory of planetary motion.
* '''Lord Verulam-Bacon''' was '''Francis Bacon'''.

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the genuine proficients in [[Occult Science|occult sciences]] lies in the skepticism of the public: the charlatans and the jugglers are the natural shields of the "[[adepts]]." The public safety is only ensured by our keeping secret the terrible weapons which might otherwise be used against it, and which, as you have been told became deadly in the hands of the wicked and selfish.

I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess [[Saraswati]] — our [[Aryan]] [[Isis]]. Were they given to the profanes what would remain for our faithful ones? Many of your suggestions are highly reasonable and will be attended to. I listened attentively to the conversation which took place at [[A. O. Hume|Mr. Hume]]'s. His arguments are perfect from the standpoint of [[Exotericism|exoteric]] [[wisdom]]. But, when the time comes and he is allowed to have a full glimpse into the world of [[Esotericism|esoterism]], with its laws based upon mathematically correct calculations of the future — the necessary results of the causes which we are always at liberty to create and shape at our will but are as unable to control their consequences which thus become our masters — then only will, both you and he understand why to the uninitiated our acts must seem often unwise, if not actually foolish.

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'''NOTES:'''
*

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Your forthcoming letter I will not be able to fully answer without taking the advice of those who generally deal with the European [[Mysticism|mystics]]. Moreover the present letter must satisfy you on many points you have better defined in your last; but it will no doubt disappoint you as well. In regard to the production of newly devised and still more startling [[Psychic Phenomena|phenomena]] demanded of her with our help, as a man well acquainted with the strategy, you must remain satisfied with the reflection that there is little use in acquiring new positions until those that you have already reached are secured, and your Enemies full aware of your right to their possession. In other words, you had a greater variety of [[Psychic Phenomena|phenomena]] produced for yourself and friends than many a regular [[neophyte]] has seen in several years. First, notify the public of the production of the note, the cup and the sundry experiments with the cigarette papers, and let them digest these. Set them to work for an explanation. And as except upon the direct and absurd accusation of deceit they will never be able to account for some of these, while the skeptics are quite satisfied with their present hypothesis for the production of the

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'''NOTES:'''
*

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brooch — you will then have done real good to the cause of truth and justice to the woman who is made to suffer for it. Isolated as it is, the case under notice in the [[Pioneer]] becomes less than worthless — it is positively injurious for all of you — for yourself as the Editor of that paper as much as for anyone else, if you pardon me for offering you that which looks like advice. It is neither fair to yourself nor to her, that, because the number of eye-witnesses does not seem sufficient to warrant the public attention, your and [[Patience Sinnett|your lady's]] testimony should go for nothing. Several cases combining to fortify your position as truthful and intelligent witness to the various occurrences, each of these gives you an additional right to assert what you know. It imposes upon you the sacred duty to instruct the public and prepare them for future possibilities by gradually opening their eyes to the truth. The opportunity should not be lost through a lack of as great confidence in your own individual right of assertion as that of Sir Donald Stewart. One witness of well known character outweighs the evidence of ten strangers; and if, there is anyone in India who is respected for his trustworthiness it is — the Editor of the Pioneer. Remember that there was but

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'''NOTES:'''
* '''Sir Donald Stewart''' was a British field marshall and was involved in the military occupation and administration of India from 1840 to 1900.

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one hysterical woman alleged to have been present at the pretended [[ascension]], and that the phenomenon has never been corroborated by repetition. Yet for nearly 2,000 years countless milliards have pinned their faith upon the testimony of that one woman — and she not over trustworthy.

[[Try!|Try]] — and first work upon the material you have and then we will be the first to help you to get further evidence. Until then, believe me, always your sincere friend,

[[Koot Hoomi|Koot' Hoomi Lal Singh]].

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'''NOTES:'''
*

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== Context and background ==

In [[The Occult World (book)|''The Occult World'']], Sinnett explained what he wrote in his first letter to the Mahatma and why he wrote it. In spite of his conviction of the genuineness of the phenomena performed by H.P.B. during the previous summer of 1880 at [[Simla, India]], he felt that they were not always surrounded by the necessary safeguards and that it would not be very difficult for any thoroughgoing skeptic to cast doubt on their validity. He was eager to have some phenomenon produced which would, as he expressed it, "leave no opening for even the suggestion of imposture." He wondered whether the [[Masters of Wisdom|"Brothers"]] themselves might not always realize the necessity for rendering their test phenomena unassailable in every minor detail.<ref>A. P. Sinnett, ''The Occult World'' (London: Trubner & Co., 1881), 92-95. Available at [http://blavatskyarchives.com/sinnettowgateway.htm Blavatsky Archives] brom Google eBooks.</ref>

Sinnett decided that in his first letter to the Mahatma, he would suggest a test which he was sure would be absolutely fool-proof and which could not fail to convince the most profound skeptic. This was the simultaneous production in Simla (in the presence of the group there) of one day’s editions of the ''London Times'' and [[The Pioneer (periodical)|''The Pioneer'']].

At that time, London and India were at least a month apart by all means of communication other than telegraph, and it would obviously have been impossible for the entire contents of the Times to have been telegraphed to India in advance of its publication in London, and to appear in print in India at the same time that it appeared in print in London. Further, such a project could not have been undertaken without the whole world knowing about it.

After he had written the letter and delivered it to H.P.B., a day or so passed before he heard anything about its fate. Finally, H.P.B. told him he was to have an answer. This so encouraged him that he sat down and wrote a second letter, feeling that perhaps he had not made his first letter quite strong enough to convince his correspondent. After the lapse of another day or so, he found on his writing table, one evening, his first letter from the Mahatma K.H. It answered both of his letters.

It was received in Simla about October 15th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
In dull black ink, on both sides of white paper. There are some smears and write-overs and, in a few instances, words have been crossed out. In the bottom right-hand corner of the first page are three rather large red dots in the form of a triangle with a small ink mark underneath which looks like an initial. The signature is in slightly blacker ink than the text, and the script is not quite the same. This characteristic is noticeable in several of the earlier letters.<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), 35.</ref>
</blockquote>
[[Geoffrey A. Barborka]] describes this letter in great detail in ''The Mahatmas and Their Letters''. Here are excerpts from his commentary:
* "Looking at the original document, now filed in the British Museum, at first glance one is struck by the quality of the paper - thin, almost transparent-looking; it is called rice paper. In that era it was available only in the Orient. The size of the rice paper is eight and a half by ten and a half inches <nowiki>[</nowiki>21.6 X 26.7 cm<nowiki>]</nowiki>. As for the calligraphy: it is best described as a flowing script, with large well-formed letters, easily read."<ref>Geoffrey Barborka, ''The Mahatmas and their letters'' (Adyar, Madras, India: Theosophical Publishing Company, 1973), 87-88.</ref>
* "The front and back sides of the first two sheets of paper give evidence of carefully formed calligraphy. The third sheet shows that it was prepared in haste; the front side of the fourth sheet, even more so. But when turning to the back side of the fourth sheet, the last seven lines on the page stand out clearly... A distinct change is observable; it is as though another amanuensis has taken over the impressing. It is first noticeable because the color of what appears as ink ''in'' the paper is darker - more black than the brown-black of the preceding sheets."<ref>Barborka, 89.</ref>
* "But a more striking feature is this: although the sentence at the bottom of the page was not concluded... the first six lines on the next sheet of paper are in yet ''another kind'' of calligraphy!"<ref>Barborka, 90.</ref>
* "The signature at the close of this letter is noteworthy. It is in an entirely different script."<ref>Barborka, 90.</ref>
* "where corrections have been made there is a slight back smudge, resulting because there has been a withdrawal from the paper of a word or even a letter of a word, then a substitution is placed over the discoloration. This occurrence is due to the fact that the Mahatma Letters were ''not handwritten'' but precipitated or impressed into the paper itself.''<ref>Barborka, 124.</ref>

== Publication history ==

This letter was first published in the first edition of [[The Occult World (book)|''The Occult World'']] in 1881.

== Commentary about this letter ==

This letter effectively establishes the basis for communication between the Mahatmas and Sinnett. It demonstrates the great care that Koot Hoomi took to make his letters as clear and accurate as possible. Further, the Mahatma is willing to answer the journalist's questions, but clearly wants Sinnett to use his access to ''The Pioneer'' "to instruct the public and prepare them for future possibilities."
 
 
The Mahatma educates Sinnett about the value of leaving the public uncertain about occult matters. As he says in the pages 8-9, "The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before." A similar sentiment is expressed in [[Mahatma Letter No. 29]], that "so long as men doubt there will be curiosity and enquiry, and that enquiry stimulates reflection which begets effort."<ref>Joy Mills, ''Reflections on an Ageless Wisdom'', Wheaton, IL: Theosophical Publishing House, 2010), 4-5.</ref>
 
 
Sinnett had not adequately considered the likely consequences of producing indisputable phenomena. Joy Mills reinforces this point by quoting a '''[[Mahatma Letter to W T Brown - LMW 1 No. 22|letter from Koot Hoomi]]''' to [[W. T. Brown]] in 1883 that the results from a public demonstration of phenomena would be "disastrous."<ref>Joy Mills, 5-6. The Brown letter was published in ''Letters from the Masters of the Wisdom'', First Series.</ref>
 
 
Another issue that KH addresses is that Sinnett should not expect to have occult experiences at this stage of his life: "I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess Saraswati."

== Notes ==
<references/>
 

== Additional resources ==

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

[[es:Carta de los Mahatmas No. 1]]
[[it:Lettera dei Mahatma n° 1]]

Mahatma Letter No. 1

2026-02-13T14:09:45Z

Ariel Martínez: /* Page 4 */

{{Infobox MLbox

| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = October 15, 1880
| receiveddate = October 17 (or 18 per [[Boris de Zirkoff|BdZ]])
| otherdate = unknown
| header3 = Places
| sentfrom = [[Toling Monastery, Tibet]]
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 1''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 1.''' in '''Barker numbering.''' In it, [[Koot Hoomi]] responds to [[Alfred Percy Sinnett|A. P. Sinnett's]] idea that the existence of the [[Mahatmas]] could be proved to skeptics by simultaneously having a London newspaper [[Precipitation|precipated]] in India on the very day of its publication, and a [[The Pioneer (periodical)|''Pioneer'']] precipitated in London. KH explains why that method would not work. See below for [[Mahatma Letter No. 1#Context and background|Context and background]].
 
 
{{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter chrono'''<nowiki> > </nowiki>''']]</big>
 {{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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Received Simla about October 15th, 1880.

Esteemed Brother and Friend,

Precisely because the test of the London newspaper would close the mouths of the skeptics — it is unthinkable. See it in what light you will — the world is yet in its first stage of disenthralment if not development, hence — unprepared. Very true, we work by natural not supernatural means and laws. But, as on the one hand Science would find itself unable (in its present state) to account for the wonders given in its name, and on the other the ignorant masses would still be left to view the [[Phenomenon|phenomenon]] in the light of a miracle; everyone who would thus be made a witness to the occurrence would be thrown off his balance and the results would be deplorable. Believe me, it would be so — especially for yourself who originated the idea, and the [[Helena Petrovna Blavatsky|devoted woman]] who so foolishly rushes into the wide open door leading to notoriety. This door, though opened by so friendly a hand as yours, would prove very soon a trap — and a fatal one indeed for her. And such is not surely your object?

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'''NOTES:'''
* The '''devoted woman''' refers to [[Helena Petrovna Blavatsky]].

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== Page 2 ==

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Madmen are they, who, speculating but upon the present, wilfully shut their eyes to the past when made already to remain naturally blind to the future! Far be it from me, to number you with the latter — therefore will I endeavour to explain. Were we to accede to your desires know you really what consequences would follow in the trail of success? The inexorable shadow which follows all human innovations moves on, yet few are they, who are ever conscious of its approach and dangers. What are then to expect they, who would offer the world an innovation which, owing to human ignorance, if believed in, will surely be attributed to those dark agencies the two-thirds of humanity believe in and dread as yet? You say — half London would be converted if you could deliver them a [[Pioneer]] on its day of publication. I beg to say that if the people believed the thing true they would kill you before you could make the round of Hyde Park; if it were not believed true, — the least that could happen would be the loss of your reputation and good name, — for propagating such ideas.

The success of an attempt of such a kind as the one you propose, must be calculated and based upon a thorough knowledge of the people around you.

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'''NOTES:'''
*

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It depends entirely upon the social and moral conditions of the people in their bearing on these deepest and most mysterious questions which can stir the human mind — the deific powers in man and the possibilities contained in nature. How many, even of your best friends, of those who surround you, who are more than superficially interested in these abstruse problems? You could count them upon the fingers of your right hand. Your race boasts of having liberated in their century, the genius so long imprisoned in the narrow vase of dogmatism and intolerance — the genius of knowledge, [[wisdom]] and freethought. It says that in their turn ignorant prejudice and religious bigotry, bottled up like the wicked Jin of old, and sealed up by the Solomons of science rests at the bottom of the sea and can never, escaping to the surface again, reign over the world as it did in days of old; that the public mind is quite free, in short, and ready to accept any demonstrated truth. Aye; but is it verily so, my respected friend? Experimental knowledge does not quite date from 1662, when Bacon, Robert Boyle and the Bishop of Chester transformed under the royal charter their "Invisible College" into a Society for the promotion of experimental science.

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'''NOTES:'''
* '''Jin''' (also Jinn or Djinn) is a genie, a supernatural creature from Arabic folklore - often captured in a bottle and released by magic. It is a play on the word "genius."
* '''Solomons''' is used here, sarcastically, to indicate wise men. King Solomon in the Bible was noted for his [[wisdom]] and fairness.
* '''The Bishop of Chester''' refers to John Wilkins, an Anglican clergyman, natural philosopher and author. He was one of the founders of the Royal Society in London. (Notice that the 3rd and 4th editions of the ''Mahatma Letters'' wrongly refer to "the Bishop of Rochester," who was John Warner.
* The '''Invisible College''' was a precursor of the Royal Society.

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== Page 4 ==

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Ages before the Royal Society found itself becoming a reality upon the plan of the "Prophetic Scheme" an innate longing for the hidden, a passionate love for and the study of nature had led men in every generation to try and fathom her secrets deeper than their neighbours did. Roma ante Romulum fuit — is an axiom taught to us in your English schools. Abstract enquiries into the most puzzling problems did not arise in the brain of Archimedes as a spontaneous and hitherto untouched subject, but rather as a reflection of prior enquiries in the same direction and by men separated from his days by as long a period — and far longer — than the one which separates you from the great Syracusian. The [[vril]] of the [[The Coming Race (book)|"Coming Race"]] was the common property of races now extinct. And, as the very existence of those gigantic ancestors of ours is now questioned — though in the Himavats, on the very territory belonging to you we have a cave full of the skeletons of these giants — and their huge frames when found are invariably regarded as isolated freaks of nature, so the [[vril]] or [[Akas]] — as we call it — is looked upon as an impossibility, a myth. And, without a

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'''NOTES:'''
* The '''Royal Society''' is a British academy of sciences based in London and founded in 1660.
* '''Roma ante Romulum fuit''' is Latin for "Rome existed before Romulus <nowiki>[</nowiki>the founder of Rome<nowiki>]</nowiki>."
* '''Syracusian''' refers to Archimedes, one of the leading scientists in ancient Greece.
* '''Himavats''' indicates the Himalayan Mountains; Himavat is the Hindu god of snow.

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== Page 5 ==

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thorough knowledge of [[Akas]], its combinations and properties, how can Science hope to account for such phenomena? We doubt not but the men of your science are open to conviction; yet facts must be first demonstrated to them, they must first have become their own property, have proved amenable to their own modes of investigation, before you find them ready to admit them as facts. If you but look into the Preface to the "Micrographia" you will find in Hooke's suggestions that the intimate relations of objects were of less account in his eyes than their external operation on the senses — and Newton's fine discoveries found in him their greatest opponent. The modern Hookeses are many. Like this learned but ignorant man of old your modern men of science are less anxious to suggest a physical connexion of facts which might unlock for them many an occult force in nature, as to provide a convenient "classification of scientific experiments"; so that the most essential quality of an hypothesis is not that it should be true but only plausible — in their opinion.

So far for Science — as much as we know of it. As for human nature in general, it is the same now as it was a million of years

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'''NOTES:'''
* '''''Micrographia''''' by '''Robert Hooke''' was the first major publication of the Royal Society, detailing his discoveries made through use of a primitive microscope.

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== Page 6 ==

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ago: Prejudice based upon selfishness; a general unwillingness to give up an established order of things for new modes of life and thought — and occult study requires all that and much more —; pride and stubborn resistance to Truth if it but upsets their previous notions of things, — such are the characteristics of your age, and especially of the middle and lower classes. What then would be the results of the most astounding [[Phenomena|phenomena]], supposing we consented to have them produced? However successful, danger would be growing proportionately with success. No choice would soon remain but to go on, ever crescendo, or to fall in this endless struggle with prejudice and ignorance killed by your own weapons. Test after test would be required and would have to be furnished; every subsequent phenomenon expected to be more marvellous than the preceding one. Your daily remark is, that one cannot be expected to believe unless he becomes an eye-witness. Would the lifetime of a man suffice to satisfy the whole world of skeptics? It may be an easy matter to increase the original number of believers at [[Simla, India|Simla]] to hundreds and thousands. But what of the hundreds of millions of those who could

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'''NOTES:'''
*

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== Page 7 ==

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not be made eye-witnesses? The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before. In common with many, you blame us for our great secrecy. Yet we know something of human nature for the experience of long centuries — aye, ages — has taught us. And, we know, that so long as science has anything to learn, and a shadow of religious dogmatism lingers in the hearts of the multitudes, the world's prejudices have to be conquered step by step, not at a rush. As hoary antiquity had more than one Socrates so the dim Future will give birth to more than one martyr. Enfranchised science contemptuously turned away her face from the Copernican opinion renewing the theories of Aristarchus Samius — who "affirmeth that the earth moveth circularly about her own centre" years before the Church sought to sacrifice Galileo as a holocaust to the Bible. The ablest mathematician at the Court of Edward VI — Robert Recorde — was left to starve in jail by his colleagues, who laughed at his Castle of Knowledge,

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'''NOTES:'''
* '''Aristarchus of Samos''' was an ancient Greek astronomer and mathemetician who presented the heliocentric view that the Earth revolved around the Sun.
* '''Robert Recorde''' was a Welsh physician and mathematiciam who introduced the "+" and "=" signs. He died in a debtors' prison after a distinguished career at court. His '''''Castle of Knowledge''''' was a book about planetary motion.
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declaring his discoveries "vain phantasies." Wm. Gilbert of Colchester — Queen Elisabeth's physician — died poisoned, only because — this real founder of experimental science in England — has had the audacity of anticipating Galileo; of pointing out Copernican's fallacy as to the "third movement," which was gravely alleged to account for the parallelism of the earth's axis of rotation! The enormous learning of the Paracelsi, of the Agrippas and the Deys was ever doubted. It was science which laid her sacrilegious hand upon the great work "De Magnete" — "The Heavenly White Virgin" ([[Akas]]) and others. And it was the illustrious "Chancellor of England and of Nature" — Lord Verulam-Bacon — who having won the name of the Father of Inductive Philosophy, permitted himself to speak of such men as the above-named as the "Alchemicians of the Fantastic philosophy."

All this is old history, you will think. Verily so; but the chronicles of our modern days do not differ very essentially from their predecessors. And we have but to bear in mind the recent persecutions of [[mediums]] in England, the burning of supposed witches, and sorcerers in South America, Russia and the frontiers of Spain — to assure ourselves that the only salvation of

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'''NOTES:'''
* '''William Gilbert''' wrote [http://en.wikipedia.org/wiki/De_Magnete De Magnete], in which he made the case that the Earth is magnetic, and provided support for Copernican theory of planetary motion.
* '''Lord Verulam-Bacon''' was '''Francis Bacon'''.

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== Page 9 ==

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the genuine proficients in [[Occult Science|occult sciences]] lies in the skepticism of the public: the charlatans and the jugglers are the natural shields of the "[[adepts]]." The public safety is only ensured by our keeping secret the terrible weapons which might otherwise be used against it, and which, as you have been told became deadly in the hands of the wicked and selfish.

I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess [[Saraswati]] — our [[Aryan]] [[Isis]]. Were they given to the profanes what would remain for our faithful ones? Many of your suggestions are highly reasonable and will be attended to. I listened attentively to the conversation which took place at [[A. O. Hume|Mr. Hume]]'s. His arguments are perfect from the standpoint of [[Exotericism|exoteric]] [[wisdom]]. But, when the time comes and he is allowed to have a full glimpse into the world of [[Esotericism|esoterism]], with its laws based upon mathematically correct calculations of the future — the necessary results of the causes which we are always at liberty to create and shape at our will but are as unable to control their consequences which thus become our masters — then only will, both you and he understand why to the uninitiated our acts must seem often unwise, if not actually foolish.

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'''NOTES:'''
*

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Your forthcoming letter I will not be able to fully answer without taking the advice of those who generally deal with the European [[Mysticism|mystics]]. Moreover the present letter must satisfy you on many points you have better defined in your last; but it will no doubt disappoint you as well. In regard to the production of newly devised and still more startling [[Psychic Phenomena|phenomena]] demanded of her with our help, as a man well acquainted with the strategy, you must remain satisfied with the reflection that there is little use in acquiring new positions until those that you have already reached are secured, and your Enemies full aware of your right to their possession. In other words, you had a greater variety of [[Psychic Phenomena|phenomena]] produced for yourself and friends than many a regular [[neophyte]] has seen in several years. First, notify the public of the production of the note, the cup and the sundry experiments with the cigarette papers, and let them digest these. Set them to work for an explanation. And as except upon the direct and absurd accusation of deceit they will never be able to account for some of these, while the skeptics are quite satisfied with their present hypothesis for the production of the

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'''NOTES:'''
*

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brooch — you will then have done real good to the cause of truth and justice to the woman who is made to suffer for it. Isolated as it is, the case under notice in the [[Pioneer]] becomes less than worthless — it is positively injurious for all of you — for yourself as the Editor of that paper as much as for anyone else, if you pardon me for offering you that which looks like advice. It is neither fair to yourself nor to her, that, because the number of eye-witnesses does not seem sufficient to warrant the public attention, your and [[Patience Sinnett|your lady's]] testimony should go for nothing. Several cases combining to fortify your position as truthful and intelligent witness to the various occurrences, each of these gives you an additional right to assert what you know. It imposes upon you the sacred duty to instruct the public and prepare them for future possibilities by gradually opening their eyes to the truth. The opportunity should not be lost through a lack of as great confidence in your own individual right of assertion as that of Sir Donald Stewart. One witness of well known character outweighs the evidence of ten strangers; and if, there is anyone in India who is respected for his trustworthiness it is — the Editor of the Pioneer. Remember that there was but

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'''NOTES:'''
* '''Sir Donald Stewart''' was a British field marshall and was involved in the military occupation and administration of India from 1840 to 1900.

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one hysterical woman alleged to have been present at the pretended [[ascension]], and that the phenomenon has never been corroborated by repetition. Yet for nearly 2,000 years countless milliards have pinned their faith upon the testimony of that one woman — and she not over trustworthy.

[[Try!|Try]] — and first work upon the material you have and then we will be the first to help you to get further evidence. Until then, believe me, always your sincere friend,

[[Koot Hoomi|Koot' Hoomi Lal Singh]].

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'''NOTES:'''
*

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== Context and background ==

In [[The Occult World (book)|''The Occult World'']], Sinnett explained what he wrote in his first letter to the Mahatma and why he wrote it. In spite of his conviction of the genuineness of the phenomena performed by H.P.B. during the previous summer of 1880 at [[Simla, India]], he felt that they were not always surrounded by the necessary safeguards and that it would not be very difficult for any thoroughgoing skeptic to cast doubt on their validity. He was eager to have some phenomenon produced which would, as he expressed it, "leave no opening for even the suggestion of imposture." He wondered whether the [[Masters of Wisdom|"Brothers"]] themselves might not always realize the necessity for rendering their test phenomena unassailable in every minor detail.<ref>A. P. Sinnett, ''The Occult World'' (London: Trubner & Co., 1881), 92-95. Available at [http://blavatskyarchives.com/sinnettowgateway.htm Blavatsky Archives] brom Google eBooks.</ref>

Sinnett decided that in his first letter to the Mahatma, he would suggest a test which he was sure would be absolutely fool-proof and which could not fail to convince the most profound skeptic. This was the simultaneous production in Simla (in the presence of the group there) of one day’s editions of the ''London Times'' and [[The Pioneer (periodical)|''The Pioneer'']].

At that time, London and India were at least a month apart by all means of communication other than telegraph, and it would obviously have been impossible for the entire contents of the Times to have been telegraphed to India in advance of its publication in London, and to appear in print in India at the same time that it appeared in print in London. Further, such a project could not have been undertaken without the whole world knowing about it.

After he had written the letter and delivered it to H.P.B., a day or so passed before he heard anything about its fate. Finally, H.P.B. told him he was to have an answer. This so encouraged him that he sat down and wrote a second letter, feeling that perhaps he had not made his first letter quite strong enough to convince his correspondent. After the lapse of another day or so, he found on his writing table, one evening, his first letter from the Mahatma K.H. It answered both of his letters.

It was received in Simla about October 15th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
In dull black ink, on both sides of white paper. There are some smears and write-overs and, in a few instances, words have been crossed out. In the bottom right-hand corner of the first page are three rather large red dots in the form of a triangle with a small ink mark underneath which looks like an initial. The signature is in slightly blacker ink than the text, and the script is not quite the same. This characteristic is noticeable in several of the earlier letters.<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), 35.</ref>
</blockquote>
[[Geoffrey A. Barborka]] describes this letter in great detail in ''The Mahatmas and Their Letters''. Here are excerpts from his commentary:
* "Looking at the original document, now filed in the British Museum, at first glance one is struck by the quality of the paper - thin, almost transparent-looking; it is called rice paper. In that era it was available only in the Orient. The size of the rice paper is eight and a half by ten and a half inches <nowiki>[</nowiki>21.6 X 26.7 cm<nowiki>]</nowiki>. As for the calligraphy: it is best described as a flowing script, with large well-formed letters, easily read."<ref>Geoffrey Barborka, ''The Mahatmas and their letters'' (Adyar, Madras, India: Theosophical Publishing Company, 1973), 87-88.</ref>
* "The front and back sides of the first two sheets of paper give evidence of carefully formed calligraphy. The third sheet shows that it was prepared in haste; the front side of the fourth sheet, even more so. But when turning to the back side of the fourth sheet, the last seven lines on the page stand out clearly... A distinct change is observable; it is as though another amanuensis has taken over the impressing. It is first noticeable because the color of what appears as ink ''in'' the paper is darker - more black than the brown-black of the preceding sheets."<ref>Barborka, 89.</ref>
* "But a more striking feature is this: although the sentence at the bottom of the page was not concluded... the first six lines on the next sheet of paper are in yet ''another kind'' of calligraphy!"<ref>Barborka, 90.</ref>
* "The signature at the close of this letter is noteworthy. It is in an entirely different script."<ref>Barborka, 90.</ref>
* "where corrections have been made there is a slight back smudge, resulting because there has been a withdrawal from the paper of a word or even a letter of a word, then a substitution is placed over the discoloration. This occurrence is due to the fact that the Mahatma Letters were ''not handwritten'' but precipitated or impressed into the paper itself.''<ref>Barborka, 124.</ref>

== Publication history ==

This letter was first published in the first edition of [[The Occult World (book)|''The Occult World'']] in 1881.

== Commentary about this letter ==

This letter effectively establishes the basis for communication between the Mahatmas and Sinnett. It demonstrates the great care that Koot Hoomi took to make his letters as clear and accurate as possible. Further, the Mahatma is willing to answer the journalist's questions, but clearly wants Sinnett to use his access to ''The Pioneer'' "to instruct the public and prepare them for future possibilities."
 
 
The Mahatma educates Sinnett about the value of leaving the public uncertain about occult matters. As he says in the pages 8-9, "The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before." A similar sentiment is expressed in [[Mahatma Letter No. 29]], that "so long as men doubt there will be curiosity and enquiry, and that enquiry stimulates reflection which begets effort."<ref>Joy Mills, ''Reflections on an Ageless Wisdom'', Wheaton, IL: Theosophical Publishing House, 2010), 4-5.</ref>
 
 
Sinnett had not adequately considered the likely consequences of producing indisputable phenomena. Joy Mills reinforces this point by quoting a '''[[Mahatma Letter to W T Brown - LMW 1 No. 22|letter from Koot Hoomi]]''' to [[W. T. Brown]] in 1883 that the results from a public demonstration of phenomena would be "disastrous."<ref>Joy Mills, 5-6. The Brown letter was published in ''Letters from the Masters of the Wisdom'', First Series.</ref>
 
 
Another issue that KH addresses is that Sinnett should not expect to have occult experiences at this stage of his life: "I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess Saraswati."

== Notes ==
<references/>
 

== Additional resources ==

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

[[es:Carta de los Mahatmas No. 1]]
[[it:Lettera dei Mahatma n° 1]]

Mahatma Letter No. 1

2026-02-13T14:01:24Z

Ariel Martínez: /* Page 3 */

{{Infobox MLbox

| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = October 15, 1880
| receiveddate = October 17 (or 18 per [[Boris de Zirkoff|BdZ]])
| otherdate = unknown
| header3 = Places
| sentfrom = [[Toling Monastery, Tibet]]
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 1''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 1.''' in '''Barker numbering.''' In it, [[Koot Hoomi]] responds to [[Alfred Percy Sinnett|A. P. Sinnett's]] idea that the existence of the [[Mahatmas]] could be proved to skeptics by simultaneously having a London newspaper [[Precipitation|precipated]] in India on the very day of its publication, and a [[The Pioneer (periodical)|''Pioneer'']] precipitated in London. KH explains why that method would not work. See below for [[Mahatma Letter No. 1#Context and background|Context and background]].
 
 
{{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter chrono'''<nowiki> > </nowiki>''']]</big>
 {{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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Received Simla about October 15th, 1880.

Esteemed Brother and Friend,

Precisely because the test of the London newspaper would close the mouths of the skeptics — it is unthinkable. See it in what light you will — the world is yet in its first stage of disenthralment if not development, hence — unprepared. Very true, we work by natural not supernatural means and laws. But, as on the one hand Science would find itself unable (in its present state) to account for the wonders given in its name, and on the other the ignorant masses would still be left to view the [[Phenomenon|phenomenon]] in the light of a miracle; everyone who would thus be made a witness to the occurrence would be thrown off his balance and the results would be deplorable. Believe me, it would be so — especially for yourself who originated the idea, and the [[Helena Petrovna Blavatsky|devoted woman]] who so foolishly rushes into the wide open door leading to notoriety. This door, though opened by so friendly a hand as yours, would prove very soon a trap — and a fatal one indeed for her. And such is not surely your object?

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'''NOTES:'''
* The '''devoted woman''' refers to [[Helena Petrovna Blavatsky]].

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== Page 2 ==

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Madmen are they, who, speculating but upon the present, wilfully shut their eyes to the past when made already to remain naturally blind to the future! Far be it from me, to number you with the latter — therefore will I endeavour to explain. Were we to accede to your desires know you really what consequences would follow in the trail of success? The inexorable shadow which follows all human innovations moves on, yet few are they, who are ever conscious of its approach and dangers. What are then to expect they, who would offer the world an innovation which, owing to human ignorance, if believed in, will surely be attributed to those dark agencies the two-thirds of humanity believe in and dread as yet? You say — half London would be converted if you could deliver them a [[Pioneer]] on its day of publication. I beg to say that if the people believed the thing true they would kill you before you could make the round of Hyde Park; if it were not believed true, — the least that could happen would be the loss of your reputation and good name, — for propagating such ideas.

The success of an attempt of such a kind as the one you propose, must be calculated and based upon a thorough knowledge of the people around you.

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'''NOTES:'''
*

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== Page 3 ==

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It depends entirely upon the social and moral conditions of the people in their bearing on these deepest and most mysterious questions which can stir the human mind — the deific powers in man and the possibilities contained in nature. How many, even of your best friends, of those who surround you, who are more than superficially interested in these abstruse problems? You could count them upon the fingers of your right hand. Your race boasts of having liberated in their century, the genius so long imprisoned in the narrow vase of dogmatism and intolerance — the genius of knowledge, [[wisdom]] and freethought. It says that in their turn ignorant prejudice and religious bigotry, bottled up like the wicked Jin of old, and sealed up by the Solomons of science rests at the bottom of the sea and can never, escaping to the surface again, reign over the world as it did in days of old; that the public mind is quite free, in short, and ready to accept any demonstrated truth. Aye; but is it verily so, my respected friend? Experimental knowledge does not quite date from 1662, when Bacon, Robert Boyle and the Bishop of Chester transformed under the royal charter their "Invisible College" into a Society for the promotion of experimental science.

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'''NOTES:'''
* '''Jin''' (also Jinn or Djinn) is a genie, a supernatural creature from Arabic folklore - often captured in a bottle and released by magic. It is a play on the word "genius."
* '''Solomons''' is used here, sarcastically, to indicate wise men. King Solomon in the Bible was noted for his [[wisdom]] and fairness.
* '''The Bishop of Chester''' refers to John Wilkins, an Anglican clergyman, natural philosopher and author. He was one of the founders of the Royal Society in London. (Notice that the 3rd and 4th editions of the ''Mahatma Letters'' wrongly refer to "the Bishop of Rochester," who was John Warner.
* The '''Invisible College''' was a precursor of the Royal Society.

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== Page 4 ==

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Ages before the Royal Society found itself becoming a reality upon the plan of the "Prophetic Scheme" an innate longing for the hidden, a passionate love for and the study of nature had led men in every generation to try and fathom her secrets deeper than their neighbours did. Roma ante Romulum fuit — is an axiom taught to us in your English schools. Abstract enquiries into the most puzzling problems did not arise in the brain of Archimedes as a spontaneous and hitherto untouched subject, but rather as a reflection of prior enquiries in the same direction and by men separated from his days by as long a period — and far longer — than the one which separates you from the great Syracusian. The [[vril]] of the [[The Coming Race (book)|"Coming Race"]] was the common property of races now extinct. And, as the very existence of those gigantic ancestors of ours is now questioned — though in the Himavats, on the very territory belonging to you we have a cave full of the skeletons of these giants — and their huge frames when found are invariably regarded as isolated freaks of nature, so the [[vril]] or [[Akas]] — as we call it — is looked upon as an impossibility, a myth. And, without a

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'''NOTES:'''
* The '''Royal Society''' is a British academy of sciences based in London and founded in 1660.
* '''Roma ante Romulum fuit''' is Latin for "Rome existed before Romulus <nowiki>[</nowiki>the founder of Rome<nowiki>]</nowiki>."
* '''Syracusian''' refers to Archimedes, one of the leading scientists in ancient Greece.
* '''Himavats''' indicates the Himalayan Mountains; Himavat is the Hindu god of snow.

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== Page 5 ==

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thorough knowledge of [[Akas]], its combinations and properties, how can Science hope to account for such phenomena? We doubt not but the men of your science are open to conviction; yet facts must be first demonstrated to them, they must first have become their own property, have proved amenable to their own modes of investigation, before you find them ready to admit them as facts. If you but look into the Preface to the "Micrographia" you will find in Hooke's suggestions that the intimate relations of objects were of less account in his eyes than their external operation on the senses — and Newton's fine discoveries found in him their greatest opponent. The modern Hookeses are many. Like this learned but ignorant man of old your modern men of science are less anxious to suggest a physical connexion of facts which might unlock for them many an occult force in nature, as to provide a convenient "classification of scientific experiments"; so that the most essential quality of an hypothesis is not that it should be true but only plausible — in their opinion.

So far for Science — as much as we know of it. As for human nature in general, it is the same now as it was a million of years

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'''NOTES:'''
* '''''Micrographia''''' by '''Robert Hooke''' was the first major publication of the Royal Society, detailing his discoveries made through use of a primitive microscope.

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== Page 6 ==

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ago: Prejudice based upon selfishness; a general unwillingness to give up an established order of things for new modes of life and thought — and occult study requires all that and much more —; pride and stubborn resistance to Truth if it but upsets their previous notions of things, — such are the characteristics of your age, and especially of the middle and lower classes. What then would be the results of the most astounding [[Phenomena|phenomena]], supposing we consented to have them produced? However successful, danger would be growing proportionately with success. No choice would soon remain but to go on, ever crescendo, or to fall in this endless struggle with prejudice and ignorance killed by your own weapons. Test after test would be required and would have to be furnished; every subsequent phenomenon expected to be more marvellous than the preceding one. Your daily remark is, that one cannot be expected to believe unless he becomes an eye-witness. Would the lifetime of a man suffice to satisfy the whole world of skeptics? It may be an easy matter to increase the original number of believers at [[Simla, India|Simla]] to hundreds and thousands. But what of the hundreds of millions of those who could

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'''NOTES:'''
*

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== Page 7 ==

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not be made eye-witnesses? The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before. In common with many, you blame us for our great secrecy. Yet we know something of human nature for the experience of long centuries — aye, ages — has taught us. And, we know, that so long as science has anything to learn, and a shadow of religious dogmatism lingers in the hearts of the multitudes, the world's prejudices have to be conquered step by step, not at a rush. As hoary antiquity had more than one Socrates so the dim Future will give birth to more than one martyr. Enfranchised science contemptuously turned away her face from the Copernican opinion renewing the theories of Aristarchus Samius — who "affirmeth that the earth moveth circularly about her own centre" years before the Church sought to sacrifice Galileo as a holocaust to the Bible. The ablest mathematician at the Court of Edward VI — Robert Recorde — was left to starve in jail by his colleagues, who laughed at his Castle of Knowledge,

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'''NOTES:'''
* '''Aristarchus of Samos''' was an ancient Greek astronomer and mathemetician who presented the heliocentric view that the Earth revolved around the Sun.
* '''Robert Recorde''' was a Welsh physician and mathematiciam who introduced the "+" and "=" signs. He died in a debtors' prison after a distinguished career at court. His '''''Castle of Knowledge''''' was a book about planetary motion.
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== Page 8 ==

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declaring his discoveries "vain phantasies." Wm. Gilbert of Colchester — Queen Elisabeth's physician — died poisoned, only because — this real founder of experimental science in England — has had the audacity of anticipating Galileo; of pointing out Copernican's fallacy as to the "third movement," which was gravely alleged to account for the parallelism of the earth's axis of rotation! The enormous learning of the Paracelsi, of the Agrippas and the Deys was ever doubted. It was science which laid her sacrilegious hand upon the great work "De Magnete" — "The Heavenly White Virgin" ([[Akas]]) and others. And it was the illustrious "Chancellor of England and of Nature" — Lord Verulam-Bacon — who having won the name of the Father of Inductive Philosophy, permitted himself to speak of such men as the above-named as the "Alchemicians of the Fantastic philosophy."

All this is old history, you will think. Verily so; but the chronicles of our modern days do not differ very essentially from their predecessors. And we have but to bear in mind the recent persecutions of [[mediums]] in England, the burning of supposed witches, and sorcerers in South America, Russia and the frontiers of Spain — to assure ourselves that the only salvation of

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'''NOTES:'''
* '''William Gilbert''' wrote [http://en.wikipedia.org/wiki/De_Magnete De Magnete], in which he made the case that the Earth is magnetic, and provided support for Copernican theory of planetary motion.
* '''Lord Verulam-Bacon''' was '''Francis Bacon'''.

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== Page 9 ==

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the genuine proficients in [[Occult Science|occult sciences]] lies in the skepticism of the public: the charlatans and the jugglers are the natural shields of the "[[adepts]]." The public safety is only ensured by our keeping secret the terrible weapons which might otherwise be used against it, and which, as you have been told became deadly in the hands of the wicked and selfish.

I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess [[Saraswati]] — our [[Aryan]] [[Isis]]. Were they given to the profanes what would remain for our faithful ones? Many of your suggestions are highly reasonable and will be attended to. I listened attentively to the conversation which took place at [[A. O. Hume|Mr. Hume]]'s. His arguments are perfect from the standpoint of [[Exotericism|exoteric]] [[wisdom]]. But, when the time comes and he is allowed to have a full glimpse into the world of [[Esotericism|esoterism]], with its laws based upon mathematically correct calculations of the future — the necessary results of the causes which we are always at liberty to create and shape at our will but are as unable to control their consequences which thus become our masters — then only will, both you and he understand why to the uninitiated our acts must seem often unwise, if not actually foolish.

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'''NOTES:'''
*

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== Page 10 ==

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Your forthcoming letter I will not be able to fully answer without taking the advice of those who generally deal with the European [[Mysticism|mystics]]. Moreover the present letter must satisfy you on many points you have better defined in your last; but it will no doubt disappoint you as well. In regard to the production of newly devised and still more startling [[Psychic Phenomena|phenomena]] demanded of her with our help, as a man well acquainted with the strategy, you must remain satisfied with the reflection that there is little use in acquiring new positions until those that you have already reached are secured, and your Enemies full aware of your right to their possession. In other words, you had a greater variety of [[Psychic Phenomena|phenomena]] produced for yourself and friends than many a regular [[neophyte]] has seen in several years. First, notify the public of the production of the note, the cup and the sundry experiments with the cigarette papers, and let them digest these. Set them to work for an explanation. And as except upon the direct and absurd accusation of deceit they will never be able to account for some of these, while the skeptics are quite satisfied with their present hypothesis for the production of the

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'''NOTES:'''
*

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== Page 11 ==

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brooch — you will then have done real good to the cause of truth and justice to the woman who is made to suffer for it. Isolated as it is, the case under notice in the [[Pioneer]] becomes less than worthless — it is positively injurious for all of you — for yourself as the Editor of that paper as much as for anyone else, if you pardon me for offering you that which looks like advice. It is neither fair to yourself nor to her, that, because the number of eye-witnesses does not seem sufficient to warrant the public attention, your and [[Patience Sinnett|your lady's]] testimony should go for nothing. Several cases combining to fortify your position as truthful and intelligent witness to the various occurrences, each of these gives you an additional right to assert what you know. It imposes upon you the sacred duty to instruct the public and prepare them for future possibilities by gradually opening their eyes to the truth. The opportunity should not be lost through a lack of as great confidence in your own individual right of assertion as that of Sir Donald Stewart. One witness of well known character outweighs the evidence of ten strangers; and if, there is anyone in India who is respected for his trustworthiness it is — the Editor of the Pioneer. Remember that there was but

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'''NOTES:'''
* '''Sir Donald Stewart''' was a British field marshall and was involved in the military occupation and administration of India from 1840 to 1900.

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== Page 12 ==

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one hysterical woman alleged to have been present at the pretended [[ascension]], and that the phenomenon has never been corroborated by repetition. Yet for nearly 2,000 years countless milliards have pinned their faith upon the testimony of that one woman — and she not over trustworthy.

[[Try!|Try]] — and first work upon the material you have and then we will be the first to help you to get further evidence. Until then, believe me, always your sincere friend,

[[Koot Hoomi|Koot' Hoomi Lal Singh]].

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'''NOTES:'''
*

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== Context and background ==

In [[The Occult World (book)|''The Occult World'']], Sinnett explained what he wrote in his first letter to the Mahatma and why he wrote it. In spite of his conviction of the genuineness of the phenomena performed by H.P.B. during the previous summer of 1880 at [[Simla, India]], he felt that they were not always surrounded by the necessary safeguards and that it would not be very difficult for any thoroughgoing skeptic to cast doubt on their validity. He was eager to have some phenomenon produced which would, as he expressed it, "leave no opening for even the suggestion of imposture." He wondered whether the [[Masters of Wisdom|"Brothers"]] themselves might not always realize the necessity for rendering their test phenomena unassailable in every minor detail.<ref>A. P. Sinnett, ''The Occult World'' (London: Trubner & Co., 1881), 92-95. Available at [http://blavatskyarchives.com/sinnettowgateway.htm Blavatsky Archives] brom Google eBooks.</ref>

Sinnett decided that in his first letter to the Mahatma, he would suggest a test which he was sure would be absolutely fool-proof and which could not fail to convince the most profound skeptic. This was the simultaneous production in Simla (in the presence of the group there) of one day’s editions of the ''London Times'' and [[The Pioneer (periodical)|''The Pioneer'']].

At that time, London and India were at least a month apart by all means of communication other than telegraph, and it would obviously have been impossible for the entire contents of the Times to have been telegraphed to India in advance of its publication in London, and to appear in print in India at the same time that it appeared in print in London. Further, such a project could not have been undertaken without the whole world knowing about it.

After he had written the letter and delivered it to H.P.B., a day or so passed before he heard anything about its fate. Finally, H.P.B. told him he was to have an answer. This so encouraged him that he sat down and wrote a second letter, feeling that perhaps he had not made his first letter quite strong enough to convince his correspondent. After the lapse of another day or so, he found on his writing table, one evening, his first letter from the Mahatma K.H. It answered both of his letters.

It was received in Simla about October 15th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
In dull black ink, on both sides of white paper. There are some smears and write-overs and, in a few instances, words have been crossed out. In the bottom right-hand corner of the first page are three rather large red dots in the form of a triangle with a small ink mark underneath which looks like an initial. The signature is in slightly blacker ink than the text, and the script is not quite the same. This characteristic is noticeable in several of the earlier letters.<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), 35.</ref>
</blockquote>
[[Geoffrey A. Barborka]] describes this letter in great detail in ''The Mahatmas and Their Letters''. Here are excerpts from his commentary:
* "Looking at the original document, now filed in the British Museum, at first glance one is struck by the quality of the paper - thin, almost transparent-looking; it is called rice paper. In that era it was available only in the Orient. The size of the rice paper is eight and a half by ten and a half inches <nowiki>[</nowiki>21.6 X 26.7 cm<nowiki>]</nowiki>. As for the calligraphy: it is best described as a flowing script, with large well-formed letters, easily read."<ref>Geoffrey Barborka, ''The Mahatmas and their letters'' (Adyar, Madras, India: Theosophical Publishing Company, 1973), 87-88.</ref>
* "The front and back sides of the first two sheets of paper give evidence of carefully formed calligraphy. The third sheet shows that it was prepared in haste; the front side of the fourth sheet, even more so. But when turning to the back side of the fourth sheet, the last seven lines on the page stand out clearly... A distinct change is observable; it is as though another amanuensis has taken over the impressing. It is first noticeable because the color of what appears as ink ''in'' the paper is darker - more black than the brown-black of the preceding sheets."<ref>Barborka, 89.</ref>
* "But a more striking feature is this: although the sentence at the bottom of the page was not concluded... the first six lines on the next sheet of paper are in yet ''another kind'' of calligraphy!"<ref>Barborka, 90.</ref>
* "The signature at the close of this letter is noteworthy. It is in an entirely different script."<ref>Barborka, 90.</ref>
* "where corrections have been made there is a slight back smudge, resulting because there has been a withdrawal from the paper of a word or even a letter of a word, then a substitution is placed over the discoloration. This occurrence is due to the fact that the Mahatma Letters were ''not handwritten'' but precipitated or impressed into the paper itself.''<ref>Barborka, 124.</ref>

== Publication history ==

This letter was first published in the first edition of [[The Occult World (book)|''The Occult World'']] in 1881.

== Commentary about this letter ==

This letter effectively establishes the basis for communication between the Mahatmas and Sinnett. It demonstrates the great care that Koot Hoomi took to make his letters as clear and accurate as possible. Further, the Mahatma is willing to answer the journalist's questions, but clearly wants Sinnett to use his access to ''The Pioneer'' "to instruct the public and prepare them for future possibilities."
 
 
The Mahatma educates Sinnett about the value of leaving the public uncertain about occult matters. As he says in the pages 8-9, "The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before." A similar sentiment is expressed in [[Mahatma Letter No. 29]], that "so long as men doubt there will be curiosity and enquiry, and that enquiry stimulates reflection which begets effort."<ref>Joy Mills, ''Reflections on an Ageless Wisdom'', Wheaton, IL: Theosophical Publishing House, 2010), 4-5.</ref>
 
 
Sinnett had not adequately considered the likely consequences of producing indisputable phenomena. Joy Mills reinforces this point by quoting a '''[[Mahatma Letter to W T Brown - LMW 1 No. 22|letter from Koot Hoomi]]''' to [[W. T. Brown]] in 1883 that the results from a public demonstration of phenomena would be "disastrous."<ref>Joy Mills, 5-6. The Brown letter was published in ''Letters from the Masters of the Wisdom'', First Series.</ref>
 
 
Another issue that KH addresses is that Sinnett should not expect to have occult experiences at this stage of his life: "I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess Saraswati."

== Notes ==
<references/>
 

== Additional resources ==

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

[[es:Carta de los Mahatmas No. 1]]
[[it:Lettera dei Mahatma n° 1]]

Mahatma Letter No. 1

2026-02-13T13:53:48Z

Ariel Martínez: /* Page 2 */

{{Infobox MLbox

| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = October 15, 1880
| receiveddate = October 17 (or 18 per [[Boris de Zirkoff|BdZ]])
| otherdate = unknown
| header3 = Places
| sentfrom = [[Toling Monastery, Tibet]]
| receivedat = [[Simla, India]]
| vialocation = unknown{{pad|9em}}
}}
This is '''Letter No. 1''' in''' [[The Mahatma Letters to A. P. Sinnett (book)|''The Mahatma Letters to A. P. Sinnett'']], 4th chronological edition'''. It corresponds to '''Letter No. 1.''' in '''Barker numbering.''' In it, [[Koot Hoomi]] responds to [[Alfred Percy Sinnett|A. P. Sinnett's]] idea that the existence of the [[Mahatmas]] could be proved to skeptics by simultaneously having a London newspaper [[Precipitation|precipated]] in India on the very day of its publication, and a [[The Pioneer (periodical)|''Pioneer'']] precipitated in London. KH explains why that method would not work. See below for [[Mahatma Letter No. 1#Context and background|Context and background]].
 
 
{{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter chrono'''<nowiki> > </nowiki>''']]</big>
 {{pad|10em}}
<big>[[Mahatma Letter No. 2|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

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Received Simla about October 15th, 1880.

Esteemed Brother and Friend,

Precisely because the test of the London newspaper would close the mouths of the skeptics — it is unthinkable. See it in what light you will — the world is yet in its first stage of disenthralment if not development, hence — unprepared. Very true, we work by natural not supernatural means and laws. But, as on the one hand Science would find itself unable (in its present state) to account for the wonders given in its name, and on the other the ignorant masses would still be left to view the [[Phenomenon|phenomenon]] in the light of a miracle; everyone who would thus be made a witness to the occurrence would be thrown off his balance and the results would be deplorable. Believe me, it would be so — especially for yourself who originated the idea, and the [[Helena Petrovna Blavatsky|devoted woman]] who so foolishly rushes into the wide open door leading to notoriety. This door, though opened by so friendly a hand as yours, would prove very soon a trap — and a fatal one indeed for her. And such is not surely your object?

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'''NOTES:'''
* The '''devoted woman''' refers to [[Helena Petrovna Blavatsky]].

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== Page 2 ==

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Madmen are they, who, speculating but upon the present, wilfully shut their eyes to the past when made already to remain naturally blind to the future! Far be it from me, to number you with the latter — therefore will I endeavour to explain. Were we to accede to your desires know you really what consequences would follow in the trail of success? The inexorable shadow which follows all human innovations moves on, yet few are they, who are ever conscious of its approach and dangers. What are then to expect they, who would offer the world an innovation which, owing to human ignorance, if believed in, will surely be attributed to those dark agencies the two-thirds of humanity believe in and dread as yet? You say — half London would be converted if you could deliver them a [[Pioneer]] on its day of publication. I beg to say that if the people believed the thing true they would kill you before you could make the round of Hyde Park; if it were not believed true, — the least that could happen would be the loss of your reputation and good name, — for propagating such ideas.

The success of an attempt of such a kind as the one you propose, must be calculated and based upon a thorough knowledge of the people around you.

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'''NOTES:'''
*

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== Page 3 ==

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It depends entirely upon the social and moral conditions of the people in their bearing on these deepest and most mysterious questions which can stir the human mind — the deific powers in man and the possibilities contained in nature. How many, even of your best friends, of those who surround you, who are more than superficially interested in these abstruse problems? You could count them upon the fingers of your right hand. Your race boasts of having liberated in their century, the genius so long imprisoned in the narrow vase of dogmatism and intolerance — the genius of knowledge, [[wisdom]] and freethought. It says that in their turn ignorant prejudice and religious bigotry, bottled up like the wicked Jin of old, and sealed up by the Solomons of science rests at the bottom of the sea and can never, escaping to the surface again, reign over the world as it did in days of old; that the public mind is quite free, in short, and ready to accept any demonstrated truth. Aye; but is it verily so, my respected friend? Experimental knowledge does not quite date from 1662, when Bacon, Robert Boyle and the Bishop of Chester transformed under the royal charter their "Invisible College" into a Society for the promotion of experimental science.

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'''NOTES:'''
* '''Jin''' (also Jinn or Djinn) is a genie, a supernatural creature from Arabic folklore - often captured in a bottle and released by magic. It is a play on the word "genius."
* '''Solomons''' is used here, sarcastically, to indicate wise men. King Solomon in the Bible was noted for his [[wisdom]] and fairness.
* '''The Bishop of Chester''' refers to John Wilkins, an Anglican clergyman, natural philosopher and author. He was one of the founders of the Royal Society in London. (Notice that the 3rd and 4th editions of the ''Mahatma Letters'' wrongly refer to "the Bishop of Rochester," who was John Warner.
* The '''Invisible College''' was a precursor of the Royal Society.

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== Page 4 ==

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Ages before the Royal Society found itself becoming a reality upon the plan of the "Prophetic Scheme" an innate longing for the hidden, a passionate love for and the study of nature had led men in every generation to try and fathom her secrets deeper than their neighbours did. Roma ante Romulum fuit — is an axiom taught to us in your English schools. Abstract enquiries into the most puzzling problems did not arise in the brain of Archimedes as a spontaneous and hitherto untouched subject, but rather as a reflection of prior enquiries in the same direction and by men separated from his days by as long a period — and far longer — than the one which separates you from the great Syracusian. The [[vril]] of the [[The Coming Race (book)|"Coming Race"]] was the common property of races now extinct. And, as the very existence of those gigantic ancestors of ours is now questioned — though in the Himavats, on the very territory belonging to you we have a cave full of the skeletons of these giants — and their huge frames when found are invariably regarded as isolated freaks of nature, so the [[vril]] or [[Akas]] — as we call it — is looked upon as an impossibility, a myth. And, without a

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'''NOTES:'''
* The '''Royal Society''' is a British academy of sciences based in London and founded in 1660.
* '''Roma ante Romulum fuit''' is Latin for "Rome existed before Romulus <nowiki>[</nowiki>the founder of Rome<nowiki>]</nowiki>."
* '''Syracusian''' refers to Archimedes, one of the leading scientists in ancient Greece.
* '''Himavats''' indicates the Himalayan Mountains; Himavat is the Hindu god of snow.

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== Page 5 ==

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thorough knowledge of [[Akas]], its combinations and properties, how can Science hope to account for such phenomena? We doubt not but the men of your science are open to conviction; yet facts must be first demonstrated to them, they must first have become their own property, have proved amenable to their own modes of investigation, before you find them ready to admit them as facts. If you but look into the Preface to the "Micrographia" you will find in Hooke's suggestions that the intimate relations of objects were of less account in his eyes than their external operation on the senses — and Newton's fine discoveries found in him their greatest opponent. The modern Hookeses are many. Like this learned but ignorant man of old your modern men of science are less anxious to suggest a physical connexion of facts which might unlock for them many an occult force in nature, as to provide a convenient "classification of scientific experiments"; so that the most essential quality of an hypothesis is not that it should be true but only plausible — in their opinion.

So far for Science — as much as we know of it. As for human nature in general, it is the same now as it was a million of years

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'''NOTES:'''
* '''''Micrographia''''' by '''Robert Hooke''' was the first major publication of the Royal Society, detailing his discoveries made through use of a primitive microscope.

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== Page 6 ==

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ago: Prejudice based upon selfishness; a general unwillingness to give up an established order of things for new modes of life and thought — and occult study requires all that and much more —; pride and stubborn resistance to Truth if it but upsets their previous notions of things, — such are the characteristics of your age, and especially of the middle and lower classes. What then would be the results of the most astounding [[Phenomena|phenomena]], supposing we consented to have them produced? However successful, danger would be growing proportionately with success. No choice would soon remain but to go on, ever crescendo, or to fall in this endless struggle with prejudice and ignorance killed by your own weapons. Test after test would be required and would have to be furnished; every subsequent phenomenon expected to be more marvellous than the preceding one. Your daily remark is, that one cannot be expected to believe unless he becomes an eye-witness. Would the lifetime of a man suffice to satisfy the whole world of skeptics? It may be an easy matter to increase the original number of believers at [[Simla, India|Simla]] to hundreds and thousands. But what of the hundreds of millions of those who could

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'''NOTES:'''
*

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== Page 7 ==

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not be made eye-witnesses? The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before. In common with many, you blame us for our great secrecy. Yet we know something of human nature for the experience of long centuries — aye, ages — has taught us. And, we know, that so long as science has anything to learn, and a shadow of religious dogmatism lingers in the hearts of the multitudes, the world's prejudices have to be conquered step by step, not at a rush. As hoary antiquity had more than one Socrates so the dim Future will give birth to more than one martyr. Enfranchised science contemptuously turned away her face from the Copernican opinion renewing the theories of Aristarchus Samius — who "affirmeth that the earth moveth circularly about her own centre" years before the Church sought to sacrifice Galileo as a holocaust to the Bible. The ablest mathematician at the Court of Edward VI — Robert Recorde — was left to starve in jail by his colleagues, who laughed at his Castle of Knowledge,

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'''NOTES:'''
* '''Aristarchus of Samos''' was an ancient Greek astronomer and mathemetician who presented the heliocentric view that the Earth revolved around the Sun.
* '''Robert Recorde''' was a Welsh physician and mathematiciam who introduced the "+" and "=" signs. He died in a debtors' prison after a distinguished career at court. His '''''Castle of Knowledge''''' was a book about planetary motion.
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== Page 8 ==

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declaring his discoveries "vain phantasies." Wm. Gilbert of Colchester — Queen Elisabeth's physician — died poisoned, only because — this real founder of experimental science in England — has had the audacity of anticipating Galileo; of pointing out Copernican's fallacy as to the "third movement," which was gravely alleged to account for the parallelism of the earth's axis of rotation! The enormous learning of the Paracelsi, of the Agrippas and the Deys was ever doubted. It was science which laid her sacrilegious hand upon the great work "De Magnete" — "The Heavenly White Virgin" ([[Akas]]) and others. And it was the illustrious "Chancellor of England and of Nature" — Lord Verulam-Bacon — who having won the name of the Father of Inductive Philosophy, permitted himself to speak of such men as the above-named as the "Alchemicians of the Fantastic philosophy."

All this is old history, you will think. Verily so; but the chronicles of our modern days do not differ very essentially from their predecessors. And we have but to bear in mind the recent persecutions of [[mediums]] in England, the burning of supposed witches, and sorcerers in South America, Russia and the frontiers of Spain — to assure ourselves that the only salvation of

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'''NOTES:'''
* '''William Gilbert''' wrote [http://en.wikipedia.org/wiki/De_Magnete De Magnete], in which he made the case that the Earth is magnetic, and provided support for Copernican theory of planetary motion.
* '''Lord Verulam-Bacon''' was '''Francis Bacon'''.

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== Page 9 ==

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the genuine proficients in [[Occult Science|occult sciences]] lies in the skepticism of the public: the charlatans and the jugglers are the natural shields of the "[[adepts]]." The public safety is only ensured by our keeping secret the terrible weapons which might otherwise be used against it, and which, as you have been told became deadly in the hands of the wicked and selfish.

I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess [[Saraswati]] — our [[Aryan]] [[Isis]]. Were they given to the profanes what would remain for our faithful ones? Many of your suggestions are highly reasonable and will be attended to. I listened attentively to the conversation which took place at [[A. O. Hume|Mr. Hume]]'s. His arguments are perfect from the standpoint of [[Exotericism|exoteric]] [[wisdom]]. But, when the time comes and he is allowed to have a full glimpse into the world of [[Esotericism|esoterism]], with its laws based upon mathematically correct calculations of the future — the necessary results of the causes which we are always at liberty to create and shape at our will but are as unable to control their consequences which thus become our masters — then only will, both you and he understand why to the uninitiated our acts must seem often unwise, if not actually foolish.

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'''NOTES:'''
*

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== Page 10 ==

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Your forthcoming letter I will not be able to fully answer without taking the advice of those who generally deal with the European [[Mysticism|mystics]]. Moreover the present letter must satisfy you on many points you have better defined in your last; but it will no doubt disappoint you as well. In regard to the production of newly devised and still more startling [[Psychic Phenomena|phenomena]] demanded of her with our help, as a man well acquainted with the strategy, you must remain satisfied with the reflection that there is little use in acquiring new positions until those that you have already reached are secured, and your Enemies full aware of your right to their possession. In other words, you had a greater variety of [[Psychic Phenomena|phenomena]] produced for yourself and friends than many a regular [[neophyte]] has seen in several years. First, notify the public of the production of the note, the cup and the sundry experiments with the cigarette papers, and let them digest these. Set them to work for an explanation. And as except upon the direct and absurd accusation of deceit they will never be able to account for some of these, while the skeptics are quite satisfied with their present hypothesis for the production of the

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'''NOTES:'''
*

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== Page 11 ==

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brooch — you will then have done real good to the cause of truth and justice to the woman who is made to suffer for it. Isolated as it is, the case under notice in the [[Pioneer]] becomes less than worthless — it is positively injurious for all of you — for yourself as the Editor of that paper as much as for anyone else, if you pardon me for offering you that which looks like advice. It is neither fair to yourself nor to her, that, because the number of eye-witnesses does not seem sufficient to warrant the public attention, your and [[Patience Sinnett|your lady's]] testimony should go for nothing. Several cases combining to fortify your position as truthful and intelligent witness to the various occurrences, each of these gives you an additional right to assert what you know. It imposes upon you the sacred duty to instruct the public and prepare them for future possibilities by gradually opening their eyes to the truth. The opportunity should not be lost through a lack of as great confidence in your own individual right of assertion as that of Sir Donald Stewart. One witness of well known character outweighs the evidence of ten strangers; and if, there is anyone in India who is respected for his trustworthiness it is — the Editor of the Pioneer. Remember that there was but

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'''NOTES:'''
* '''Sir Donald Stewart''' was a British field marshall and was involved in the military occupation and administration of India from 1840 to 1900.

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== Page 12 ==

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one hysterical woman alleged to have been present at the pretended [[ascension]], and that the phenomenon has never been corroborated by repetition. Yet for nearly 2,000 years countless milliards have pinned their faith upon the testimony of that one woman — and she not over trustworthy.

[[Try!|Try]] — and first work upon the material you have and then we will be the first to help you to get further evidence. Until then, believe me, always your sincere friend,

[[Koot Hoomi|Koot' Hoomi Lal Singh]].

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'''NOTES:'''
*

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== Context and background ==

In [[The Occult World (book)|''The Occult World'']], Sinnett explained what he wrote in his first letter to the Mahatma and why he wrote it. In spite of his conviction of the genuineness of the phenomena performed by H.P.B. during the previous summer of 1880 at [[Simla, India]], he felt that they were not always surrounded by the necessary safeguards and that it would not be very difficult for any thoroughgoing skeptic to cast doubt on their validity. He was eager to have some phenomenon produced which would, as he expressed it, "leave no opening for even the suggestion of imposture." He wondered whether the [[Masters of Wisdom|"Brothers"]] themselves might not always realize the necessity for rendering their test phenomena unassailable in every minor detail.<ref>A. P. Sinnett, ''The Occult World'' (London: Trubner & Co., 1881), 92-95. Available at [http://blavatskyarchives.com/sinnettowgateway.htm Blavatsky Archives] brom Google eBooks.</ref>

Sinnett decided that in his first letter to the Mahatma, he would suggest a test which he was sure would be absolutely fool-proof and which could not fail to convince the most profound skeptic. This was the simultaneous production in Simla (in the presence of the group there) of one day’s editions of the ''London Times'' and [[The Pioneer (periodical)|''The Pioneer'']].

At that time, London and India were at least a month apart by all means of communication other than telegraph, and it would obviously have been impossible for the entire contents of the Times to have been telegraphed to India in advance of its publication in London, and to appear in print in India at the same time that it appeared in print in London. Further, such a project could not have been undertaken without the whole world knowing about it.

After he had written the letter and delivered it to H.P.B., a day or so passed before he heard anything about its fate. Finally, H.P.B. told him he was to have an answer. This so encouraged him that he sat down and wrote a second letter, feeling that perhaps he had not made his first letter quite strong enough to convince his correspondent. After the lapse of another day or so, he found on his writing table, one evening, his first letter from the Mahatma K.H. It answered both of his letters.

It was received in Simla about October 15th, 1880.

== Physical description of letter ==

The original letter is in Folio 1 in the British Library. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
In dull black ink, on both sides of white paper. There are some smears and write-overs and, in a few instances, words have been crossed out. In the bottom right-hand corner of the first page are three rather large red dots in the form of a triangle with a small ink mark underneath which looks like an initial. The signature is in slightly blacker ink than the text, and the script is not quite the same. This characteristic is noticeable in several of the earlier letters.<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), 35.</ref>
</blockquote>
[[Geoffrey A. Barborka]] describes this letter in great detail in ''The Mahatmas and Their Letters''. Here are excerpts from his commentary:
* "Looking at the original document, now filed in the British Museum, at first glance one is struck by the quality of the paper - thin, almost transparent-looking; it is called rice paper. In that era it was available only in the Orient. The size of the rice paper is eight and a half by ten and a half inches <nowiki>[</nowiki>21.6 X 26.7 cm<nowiki>]</nowiki>. As for the calligraphy: it is best described as a flowing script, with large well-formed letters, easily read."<ref>Geoffrey Barborka, ''The Mahatmas and their letters'' (Adyar, Madras, India: Theosophical Publishing Company, 1973), 87-88.</ref>
* "The front and back sides of the first two sheets of paper give evidence of carefully formed calligraphy. The third sheet shows that it was prepared in haste; the front side of the fourth sheet, even more so. But when turning to the back side of the fourth sheet, the last seven lines on the page stand out clearly... A distinct change is observable; it is as though another amanuensis has taken over the impressing. It is first noticeable because the color of what appears as ink ''in'' the paper is darker - more black than the brown-black of the preceding sheets."<ref>Barborka, 89.</ref>
* "But a more striking feature is this: although the sentence at the bottom of the page was not concluded... the first six lines on the next sheet of paper are in yet ''another kind'' of calligraphy!"<ref>Barborka, 90.</ref>
* "The signature at the close of this letter is noteworthy. It is in an entirely different script."<ref>Barborka, 90.</ref>
* "where corrections have been made there is a slight back smudge, resulting because there has been a withdrawal from the paper of a word or even a letter of a word, then a substitution is placed over the discoloration. This occurrence is due to the fact that the Mahatma Letters were ''not handwritten'' but precipitated or impressed into the paper itself.''<ref>Barborka, 124.</ref>

== Publication history ==

This letter was first published in the first edition of [[The Occult World (book)|''The Occult World'']] in 1881.

== Commentary about this letter ==

This letter effectively establishes the basis for communication between the Mahatmas and Sinnett. It demonstrates the great care that Koot Hoomi took to make his letters as clear and accurate as possible. Further, the Mahatma is willing to answer the journalist's questions, but clearly wants Sinnett to use his access to ''The Pioneer'' "to instruct the public and prepare them for future possibilities."
 
 
The Mahatma educates Sinnett about the value of leaving the public uncertain about occult matters. As he says in the pages 8-9, "The ignorant — unable to grapple with the invisible operators — might some day vent their rage on the visible agents at work; the higher and educated classes would go on disbelieving as ever, tearing you to shreds as before." A similar sentiment is expressed in [[Mahatma Letter No. 29]], that "so long as men doubt there will be curiosity and enquiry, and that enquiry stimulates reflection which begets effort."<ref>Joy Mills, ''Reflections on an Ageless Wisdom'', Wheaton, IL: Theosophical Publishing House, 2010), 4-5.</ref>
 
 
Sinnett had not adequately considered the likely consequences of producing indisputable phenomena. Joy Mills reinforces this point by quoting a '''[[Mahatma Letter to W T Brown - LMW 1 No. 22|letter from Koot Hoomi]]''' to [[W. T. Brown]] in 1883 that the results from a public demonstration of phenomena would be "disastrous."<ref>Joy Mills, 5-6. The Brown letter was published in ''Letters from the Masters of the Wisdom'', First Series.</ref>
 
 
Another issue that KH addresses is that Sinnett should not expect to have occult experiences at this stage of his life: "I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess Saraswati."

== Notes ==
<references/>
 

== Additional resources ==

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

[[es:Carta de los Mahatmas No. 1]]
[[it:Lettera dei Mahatma n° 1]]

Boris de Zirkoff

2026-02-08T05:09:42Z

Ariel Martínez: /* Articles */

[[File:Boris de Zirkoff.jpg|400px|right|thumb|Boris de Zirkoff. Photo by Colette Dowlathah.]]
'''Boris Mihailovich de Zirkoff''' (1902–1981) was a relative of [[H. P. Blavatsky]] and the editor of her written works. After living for many years in the [[Point Loma]] community, he moved to Los Angeles in 1942, where he created and edited the periodical [[Theosophia (periodical)|''Theosophia'']]. He expressed his philosophy of life:

<blockquote>The only thing that counts with me ... is what WORK men do, Theosophists and others, for the benefit of mankind, for the spiritual enlightenment of others, for the Cause of Light and Peace, entrusted into our care by the Masters and their Messengers, from age to age."<ref>Boris de Zirkoff to A. J. Hamerster. February 14, 1937. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref></blockquote>

== Early years ==

De Zirkoff was born in Petrograd, Russia <nowiki>[</nowiki>now known as Saint Petersburg<nowiki>]</nowiki> on [[March 7]], 1902. His mother was Lydia Dmitriyevna von Hahn.<ref>"Zirkoff, Boris de". ''Theosophical Encyclopedia''. Quezon City, Philippines: Theosophical Publishing Company, 2006. 688-689. Available at [http://theosophy.ph/encyclo/index.php?title=Zirkoff,_Boris_de Theosopedia],</ref> who was a second cousin to [[Helena Petrovna Blavatsky]]. His father was Mihail Vassilyevich de Zirkoff, a general in the Russian Imperial Army.<ref>John Cooper. "Last Link with H. P. Blavatsky Broken: Death of Boris de Zirkoff (1902-1981)." ''Theosophy in Australia'' 45.2 (June 1981): 232-233.</ref> According to a friend, scholar [[W. Y. Evans-Wentz]], de Zirkoff was "in his own right a Baron."<ref>Letter from W. Y. Evans-Wentz. ''Theosophia'' Tribute Issue 37.4 (Summer 1981): 4.</ref> Boris described his family relationship to [[Helena Petrovna Blavatsky]] in this way:

<blockquote>
Her father and my grandfather (my mother's father) were cousins. There was a considerable difference in age between the two branches of the family; hence I was born after HPB had died. This makes me something like a grand-nephew of HPB.<ref>Letter to Gertrud Bäzner. July 30, 1969. Boris de Zirkoff Papers. Record Series 22. Theosophical Society in American Archives, Wheaton, Illinois.</ref>
</blockquote>

In another account he wrote that "H.P.B.'s father, Peter von Hahn, and my mother's father, General Dmitry von Hahn, were first cousins."<ref>Boris de Zirkoff letter to C. Jinarajadasa. February 15, 1937. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref> Modern genealogists would call this relationship "second cousin once removed."

Young Boris was tutored at home. He had an aptitude for languages, eventually mastering Russian, English, Swedish, German, and French, as well as the classics. As a boy in Russia, Boris was aware of his famous relative, but knew little of her. "I became interested in H.P.B. when I was a boy of twelve. I came across references to her in books. Her name was anathema in my family so I just kept my interest in her to myself."<ref>L. H. Leslie-Smith, "An Interview with Boris de Zirkoff," ''The Theosophist'' 99 (March 1978), 161-163.</ref>

Turmoil during the Russian Revolution in 1917 forced Boris to flee with his mother and stepfather across Finland.

== Introduction to Theosophy ==

After settling in Sweden in the home of Mrs. Wicander, he discovered [[The Secret Doctrine (book)|''The Secret Doctrine'']]. According to one account, he found a Swedish translation in a library,<ref>John Cooper. "Last Link with H. P. Blavatsky Broken: Death of Boris de Zirkoff (1902-1981)." ''Theosophy in Australia'' 45.2 (June 1981): 232-233.</ref> but another version of the story tells that he first saw HPB's masterwork in the home of the Russian Consul.<ref>"Zirkoff, Boris de". ''Theosophical Encyclopedia''. Quezon City, Philippines: Theosophical Publishing Company, 2006. 688-689. Available at [http://theosophy.ph/encyclo/index.php?title=Zirkoff,_Boris_de Theosopedia],</ref> The [[Theosophical Movement]] was well established in Sweden at that time. De Zirkoff met [[Katherine Tingley]] during one of her European tours as head of the [[Universal Brotherhood and Theosophical Society]], and she invited him to live at [[Point Loma]] in California.

[[File:BdeZ life at Point Loma.jpg|300px|right|thumb|Notes typed by B de Z on a photograph show where he worked at Point Loma. Image from TSA Archives.]]

== Life at Point Loma ==

Late in 1923, the 21-year-old de Zirkoff left Sweden and sailed on the S. S. ''Leviathan'' from Southampton to New York, arriving December 21.<ref>New York, Passenger Lists, 1820-1957.Microfilm Roll: Roll 3431.</ref> He moved to the [[Point Loma]] community near San Diego, California. There he became acquainted with pupils of HPB including [[Henry T. Edge|Dr. Henry T. Edge]], [[Charles J. Ryan]], [[Reginald Machell]], and [[Herbert Coryn|Dr. Herbert Coryn]]. Mr. de Zirkoff worked at Point Loma "for eighteen years in literary, scholastic, and secretarial capacities," after which he moved to Los Angeles. <ref>"Boris de Zirkoff" ''The American Theosophist'' 63 no. 11 *November , 1975): 335.</ref>

During his years at Point Loma, he became a naturalized citizen of the United States, on [[December 18]], 1936.<ref>U. S. Naturalization Record Indexes, 1791-1992 (Indexed in World Archives Project).</ref>

[[File:Boris de Zirkoff reading.jpg|280px|right|thumb|Boris de Zirkoff in his study]]

== Collected Writings project ==

For many years, BdeZ engaged with utter dedication in editing the [[Collected Writings (book)|collected writings]] of [[Helena Petrovna Blavatsky]]. Asked how he came to undertake that project, he said,
<blockquote>
When I came to Point Loma in 1924 and began to read some of the old theosophical publications like ''The Theosophist'' and ''Lucifer'' it became obvious to me that H. P. B. had written a great deal more than ''The Secret Doctrine'' and ''Isis Unveiled''. Nothing had been done about it. Her writings were, to my understanding, voluminous but inaccessible except to those who could consult old publications which, obviously hardly anybody could do except those in large centres. So I felt that there was a very real and urgent need to have her collected writings put together in uniform editions. In 1924 or in 1925, I began doing just that, quietly, without saying very much to anybody. A couple of years later, I told Katherine Tingley, who was the Leader in Point Loma, that I was doing so and from then on it became an official undertaking.<ref>L. H. Leslie-Smith, "An Interview with Boris de Zirkoff," ''The Theosophist'' 99 (March 1978), 162.</ref>
</blockquote>
While at Point Loma, his expenses were covered, but after he left in 1941, he was "supported by donations from people all over the world who are interested in seeing the project completed."<ref>L. H. Leslie-Smith, "An Interview with Boris de Zirkoff," ''The Theosophist'' 99 (March 1978), 162.</ref> He lived for a time with [[Sven Eek]]. The massive body of his correspondence demonstrates his perseverance and scholarship in approaching this work, and the warm personal relationships he maintained with fellow Theosophists, librarians, scientists, and other sources around the world. A correspondent in London, Mrs. Mary L. Stanley, researched numerous questions for him in the British Museum's library (now the British Library). He wrote a special acknowledgement in his Foreword to Volume 6:
<blockquote>
Her able, many-sided and sustained research-work in the British Museum contributed very materially to the accuracy of the many quotations which had to be checked, and of the various data that had to be verified. This exacting and painstaking labor stands as a major contribution not only in the production of former volumes, but in the preparation of the MSS. for volumes yet to be published.
</blockquote>

In a letter to her he joked, "You are acquiring a wreath of laurels, like classic poets, as a result of all this scholastic work. I wonder whether this will affect very materially your next incarnation! One good thing would be, not to run into me next time, not even by remote control!"<ref>Boris de Zirkoff letter to Mary L. Stanley. April 17, 1953. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>

De Zirkoff's work received international recognition and cooperation from the major Theosophical organizations. In 1981 he was awarded the [[Subba Row Medal]] of the [[Theosophical Society (Adyar)]] to acknowledge his superb contributions to Theosophical literature.<ref>Anonymous, "Boris de Zirkoff Awarded the T Subba Row Medal," ''The American Theosophist'' 69.3 (March, 1981), 52.</ref>
 

== Editorship of ''Theosophia'' ==
[[File:Boris De Zirkoff on Theosophia cover.JPG|150px|left|thumb|Boris de Zirkoff on final issue of ''Theosophia'']].
[[Theosophia (periodical)|'''''Theosophia''''']] was an independent quarterly periodical published in Los Angeles from May-June 1944 to Summer 1981. The final issue, pictured here, was a tribute to the recently deceased editor.
 
Throughout its existence, the magazine maintained a neutral attitude toward the various Theosophical organizations, and a high standard of scholarship. Every issue began with an article by Boris de Zirkoff. Schedules of lectures were often listed for the Los Angeles and San Diego areas. Book reviews and transcriptions of radio lectures and interviews were occasionally included.
 
Excerpts from Blavatsky's writings were frequently featured. The best writers from all the Theosophical traditions had articles printed on its pages; new writings were combined with reprints from older periodicals. Some well-known authors were [[William Quan Judge]], [[Henry Steel Olcott]], [[Gottfried de Purucker]], [[Mary K. Neff]], [[Sven Eek]], [[Ernest Wood]], [[Henry T. Edge]], [[Charles Johnston]], [[Josephine Ransom]], [[Manly P. Hall]], [[L. Gordon Plummer]], [[Herbert Coryn]], [[George William Russell]] writing as AE, and [[Julia Keightley]] writing as Jasper Niemand. Harold W. Dempster and Arthur L. Joquel were among the most frequent contributors.
 
 
 
 

== Tours and lectures ==
[[File:BdeZ to Florence Metz.jpg|260px|right|thumb|Note to Florence Metz in autograph album, November 17, 1975]]
De Zirkoff was also a fine lecturer. In 1959 he toured Europe, speaking in Amsterdam, The Hague, and Utrecht.<ref>Letter from Lucie and Jan Molijn. ''Theosophia'' Tribute Issue 37.4 (Summer 1981): 12.</ref> In London he stayed with [[Laurence J. Bendit|Laurence]] and [[Phoebe D. Bendit]], and spent considerable time reviewing archival materials that related to his compilation of [[Helena Petrovna Blavatsky|Helena Petrovna Blavatsky's]] [[Collected Writings (book)|''Collected Writings'']]. He was especially interested in the 1887-1897 minutes book of the [[Blavatsky Lodge]].<ref>Boris de Zirkoff letter to Laurence Bendit. July 9, 1959. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>

As a close friend of Stephan Hoeller, he was frequently invited to speak at the Besant Lodge in Hollywood, California.

His address at the 1975 [[World Congress of the Theosophical Society (Adyar)#Sixth World Congress|Centennial World Congress]], entitled [https://archive.org/details/centenary-talks-5 "The Dream that Never Dies,"] was "truly a high point of that week-long gathering."<ref>Letter from Elwood and Alicia Schenck. ''Theosophia'' Tribute Issue 37.4 (Summer 1981): 9.</ref>

Here are some of his other lecture engagements:

* April 15, 1959 at Amsterdam on "Man Matching the Atom"
* April 23, 1959 at Amsterdam on "H.P.B.'s Original Teachings Concerning the Ancient Wisdom and the Occult Hierarchy"
* October 11, 1975 at [[Krotona School of Theosophy]] on "Problems of Editing the Works of H. P. Blavatsky"
* 1950s in Los Angeles area on [https://soundcloud.com/user-878134781/sets/private-class-in-theosophy-by-boris-de-zirkoff "Private Class in Theosophy"]

== Views on reconciliation movement ==

When a friend urged Mr. de Zirkoff to hold a meeting to bring together Adyar Society President [[Nilakanta Sri Ram|N. Sri Ram]] and the heads of other Theosophical groups, he rejected the idea and proposed instead that something new should grow out of the old structures:
<blockquote>
No, I am having no special meeting of any kind here for Sri Ram... I am not a good man to bring various opposing factions together, and showing them some sort of neutral ground where they can meet. I like the idea in the abstract, but I am not the man to do so.

Personally, I prefer to try and build something new, to try and erect a new house, plant a flower garden (metaphorically speaking), elevate a banner which everybody can see if they clear their eyes of dust, and proclaim a principle, which all can hear if they wash their ears! If they like it, they will come along and become unified in helping it to grow. If they do not like it, they are welcome to stay behind and lick whatever kind of chops they have...

If you want to know what I feel about the Movement, it is this: I do not believe it can be unified. I do not even think it should be except on very general lines of common objective and distant goal. But there is a new growth, a fresh shoot in the Movement; this is to be encouraged, nourished, tended; it is to be seen in many continents and lands. It will be used for future efforts. When the new shoot is grown up, the rest will appear like a bunch of weeds compared with its luxuriant growth and sturdy nature.<ref>Boris de Zirkoff letter to Russell Lloyd Jones. May 27, 1954. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>
</blockquote>

== Later life ==

For many years Mr. de Zirkoff had wanted to visit the headquarters of the original [[Theosophical Society]] in Adyar, Chennai, India, and especially to visit the Adyar Archives. Finally in December 1977 he was able to travel there to meet the former archivist Zoltán de Álgya-Pap with whom he had corresponded for many years, who was also visiting.<ref>Boris de Zirkoff letters to Alwyn Miechel, September 9, 1977 and January 28, 1978. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>

Early in 1981, the twelfth volume of the ''Collected Writings'' series was published, and the next two volumes were at the printer. [[Radha Burnier]], President of the [[Theosophical Society (Adyar)|Theosophical Society based in Adyar]] wrote to "Dear Brother Boris" on February 23rd:

<blockquote>
The members of the General Council and myself, unanimously considered you as the fittest person to receive the [[Subba Row Medal|Subba Row medal]] now. The work you have done in preparing the Collective writings of our great Founder, H.P. Blavatsky, is monumental. Every token of the appreciation that is felt in respect of your lifelong labour, appears to be inadequate. However, in grateful recognition of your untiring efforts during several decades, to make available to the world the wealth of knowledge contained in H. P. B.'s writings, I have the honour to request Miss Joy Mills to present to you, on behalf of the Society the Subba Row medal.<ref>Letter from Radha Burnier. ''Theosophia'' Tribute Issue 37.4 (Summer 1981): 27.</ref>
</blockquote>

Radha Burnier truly appreciated in the breadth and depth of scholarship that went into the ''Collected Writings'' project, since during the 1950s she had responded with patience and precision to hundreds of questions that Mr. de Zirkoff sent to the [[Adyar Library and Research Centre]] concerning Sanskrit and Tamil terms. Many other friends and coworkers wrote of Boris de Zirkoff
when, after a long illness, he passed away on [[March 4]], 1981. A final issue of ''Theosophia'', the Tribute Issue, was filled with letters praising their friend's dedication, scholarship, and helpfulness, his wit, humor, and simple, undemanding lifestyle. Joy Mills quoted a letter Boris had written to her:
<blockquote>
The only thing I live for and work for is the perpetuation and dissemination of genuine Theosophy whether it be through the words of H. P. B. or those who have remained true to her message and the instructions of Those standing behind her.<ref>Letter from Joy Mils. ''Theosophia'' Tribute Issue 37.4 (Summer 1981): 24.</ref>
</blockquote>

== Awards and honors ==
In 1981, shortly before he died, Mr. de Zirkoff was awarded the [[Subba Row Medal]] for his huge contribution to Theosophical literature.<ref>Anonymous, "Boris de Zirkoff Awarded the T. Subba Row Medal," ''The American Theosophist'' 69.3 (March, 1981), 52.
</ref>

== Writings ==

In addition to his major contributions in compiling the ''Collected Writings'' and in publishing ''Theosophia'', Mr. de Zirkoff frequently wrote other articles and books.

=== Periodicals ===
The [[Union Index of Theosophical Periodicals]] lists '''[https://theosophicalsociety.org.au/union_index/entries?q=Boris+de+Zirkoff&s=author 363 articles by and about Boris de Zirkoff]'''.

[[File:BdeZ - The Dream.jpg|160px|right|thumb|Advertisement in ''The Canadian Theosophist'']]
In addition to his own [[Theosophia (periodical)|''Theosophia'']], the periodicals included [[Theosophy (periodical)|''Theosophy'']], [[Theosophy World (periodical)|''Theosophy World'']], [[Theosophy in New Zealand (periodical)|''Theosophy in New Zealand'']], [[Theosophy in Australia (periodical)|''Theosophy in Australia'']], [[The American Theosophist (periodical)|''The American Theosophist'']], [[Discovery (periodical)|''Discovery'']], [[The Canadian Theosophist (periodical)|''The Canadian Theosophist'']], [[The Eclectic Theosophist (periodical)|''The Eclectic Theosophist'']], [[Le Lotus Bleu (periodical)|''Le Lotus Bleu'']], [[The Theosophical Path (periodical)|''The Theosophical Path'']], ''The Theosophical Journal'', [[Theosophical Digest (periodical)|''Theosophical Digest'']], and [[The Theosophical Forum (periodical)|''The Theosophical Forum'']].

Mr. de Zirkoff also contributed articles to periodicals that have not yet been indexed. The August, 1933 issue of the [[Theosophical Club]] publication ''Lucifer'' calls for support of the Collected Writings project,<ref>A sample from August 1933 is available in Box 1 of the Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref> for example. When he visited Adyar for the first (and probably the only) time in December 1977, he was asked to contribute an article to the ''Madras Theosophical Federation Bulletin''.<ref>Boris de Zirkoff, "East of Tomorrow," ''Madras Theosophical Federation Bulletin'' 25.1 (January 1978), 1. Available in Box 1 of the Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>

In 1983, after Boris de Zirkoff had died, W. Emmett Small compiled and edited fifty articles from ''Theosophia'' into a volume published as '''''The Dream That Never Dies: Boris de Zirkoff Speaks Out on Theosophy'''''.

=== Other books and shorter works ===

* '''''Hypnotism, Mesmerism. and Reincarnation: Some Startling Facts in the Light of Esoteric Philosophy'''''. Los Angeles: Blavatsky Writings Publication Fund, 1956.
* '''''What of Reincarnation?'''''. La Habra, CA: Ande Herald Press, 1974.
* '''''Rebirth of the Occult Tradition: How the Secret Doctrine of H. P Blavatsky was Written'''''. Adyar, Chennai, India: Theosophical Publishing House, 1987. Reprinted in 1990. It was also issued in a Dutch translation in 1980.
* Bibliography to '''''When Daylight Comes: A Biography of Helena Petrovna Blavatsky''''' by Howard Murphet. Wheaton, IL: Theosophical Publishing House), 1975.<ref>Boris de Zirkoff letter to Eugene V. Prostov. August 4, 1975. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>

== Additional resources ==

=== Articles ===
* The '''[[Union Index of Theosophical Periodicals]]''' lists:
* '''[https://theosophicalsociety.org.au/union_index/entries?q=James+Ingall+Wedgwood&s=author 1 article under the name James Ingall Wedgwood]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Bishop++Wedgwood&s=author 3 articles by Bishop Wedgwood]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=JI++Wedgwood&s=author 57 articles by JI Wedgwood]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=James+Ingall+Wedgwood&s=title 1 article about James Ingall Wedgwood]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=James+I++Wedgwood&s=title 3 articles about James I. Wedgwood]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Bishop++Wedgwood&s=title 9 articles about Bishop Wedgwood]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=JI++Wedgwood&s=title 8 articles about JI Wedgwood]'''
* '''48 articles about de Zirkoff and his books'''.
* [https://www.theosophy.world/encyclopedia/international-group-theosophists International Group of Theosophists] in Theosophy World.

=== Archival legacy ===
[[File:BdeZ book plate.jpg|160px|right|thumb|Book plate from library of Boris de Zirkoff]]
Boris de Zirkoff left his fine library to the [[Henry S. Olcott Memorial Library]] of the [[Theosophical Society in America]], where it is held intact in the Rare Books Room. His papers, including his massive correspondence and research files used in his work on H. P Blavatsky's collected writings and her letters, are in the Archives Department.

His correspondence with [[Walter A. Carrithers, Jr.]] is available in the '''''Walter A. Carrithers, Jr. Papers''''' of the Theosophical Society in America Archives.

=== Audio recordings of lectures ===

* '''''[https://archive.org/details/1059_20190801 "H.P.B."]'''''. 1970. 30 minutes. Recorded at the Theosophical Society in America in Wheaton, Illinois. Mr. de Zirkoff pays tribute to the enduring literary works of H.P. Blavatsky and her important role as a co-founder of the Theosophical Society.
* '''''[https://archive.org/details/140001 "Science and Theosophy"]'''''. 1974. 90 minutes. Recorded at the Theosophical Society in America in Wheaton, Illinois. This refers to H.P. Blavatsky's assertion in [[The Secret Doctrine (book)|''The Secret Doctrine'']] that the basis for esotericism is the infinite divisibility of the atom.
* '''''[https://archive.org/details/lifeofhpbdezirkoff "The Life of HPB"]'''''. 1958. 49 minutes. Recorded at the Theosophical Society in America in Wheaton, Illinois. The early life of Madame H. P. Blavatsky prior to the formation of the Theosophical Society.
* '''''[https://archive.org/details/centenary-talks-5 "The Dream that Never Dies"]'''''. 1975. 43 minutes. Talk #4. The Centenary World Congress, held in New York City on November 15, 1975 celebrated the centenary of the Theosophical Society, which was founded in New York on 1875. Boris de Zirkoff presented the fourth lecture.

== Notes ==
<references/>

[[Category:Writers|de Zirkoff, Boris]]
[[Category:Point Loma|de Zirkoff, Boris]]
[[Category:Independent|de Zirkoff, Boris]]
[[Category:Editors|de Zirkoff, Boris]]
[[Category:Nationality Russian|de Zirkoff, Boris]]
[[Category:Nationality Naturalized American|de Zirkoff, Boris]]
[[Category:People|de Zirkoff, Boris]]
[[Category:People who encountered Mahatmas|de Zirkoff, Boris]]

Boris de Zirkoff

2026-02-08T04:58:55Z

Ariel Martínez: /* Articles */

[[File:Boris de Zirkoff.jpg|400px|right|thumb|Boris de Zirkoff. Photo by Colette Dowlathah.]]
'''Boris Mihailovich de Zirkoff''' (1902–1981) was a relative of [[H. P. Blavatsky]] and the editor of her written works. After living for many years in the [[Point Loma]] community, he moved to Los Angeles in 1942, where he created and edited the periodical [[Theosophia (periodical)|''Theosophia'']]. He expressed his philosophy of life:

<blockquote>The only thing that counts with me ... is what WORK men do, Theosophists and others, for the benefit of mankind, for the spiritual enlightenment of others, for the Cause of Light and Peace, entrusted into our care by the Masters and their Messengers, from age to age."<ref>Boris de Zirkoff to A. J. Hamerster. February 14, 1937. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref></blockquote>

== Early years ==

De Zirkoff was born in Petrograd, Russia <nowiki>[</nowiki>now known as Saint Petersburg<nowiki>]</nowiki> on [[March 7]], 1902. His mother was Lydia Dmitriyevna von Hahn.<ref>"Zirkoff, Boris de". ''Theosophical Encyclopedia''. Quezon City, Philippines: Theosophical Publishing Company, 2006. 688-689. Available at [http://theosophy.ph/encyclo/index.php?title=Zirkoff,_Boris_de Theosopedia],</ref> who was a second cousin to [[Helena Petrovna Blavatsky]]. His father was Mihail Vassilyevich de Zirkoff, a general in the Russian Imperial Army.<ref>John Cooper. "Last Link with H. P. Blavatsky Broken: Death of Boris de Zirkoff (1902-1981)." ''Theosophy in Australia'' 45.2 (June 1981): 232-233.</ref> According to a friend, scholar [[W. Y. Evans-Wentz]], de Zirkoff was "in his own right a Baron."<ref>Letter from W. Y. Evans-Wentz. ''Theosophia'' Tribute Issue 37.4 (Summer 1981): 4.</ref> Boris described his family relationship to [[Helena Petrovna Blavatsky]] in this way:

<blockquote>
Her father and my grandfather (my mother's father) were cousins. There was a considerable difference in age between the two branches of the family; hence I was born after HPB had died. This makes me something like a grand-nephew of HPB.<ref>Letter to Gertrud Bäzner. July 30, 1969. Boris de Zirkoff Papers. Record Series 22. Theosophical Society in American Archives, Wheaton, Illinois.</ref>
</blockquote>

In another account he wrote that "H.P.B.'s father, Peter von Hahn, and my mother's father, General Dmitry von Hahn, were first cousins."<ref>Boris de Zirkoff letter to C. Jinarajadasa. February 15, 1937. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref> Modern genealogists would call this relationship "second cousin once removed."

Young Boris was tutored at home. He had an aptitude for languages, eventually mastering Russian, English, Swedish, German, and French, as well as the classics. As a boy in Russia, Boris was aware of his famous relative, but knew little of her. "I became interested in H.P.B. when I was a boy of twelve. I came across references to her in books. Her name was anathema in my family so I just kept my interest in her to myself."<ref>L. H. Leslie-Smith, "An Interview with Boris de Zirkoff," ''The Theosophist'' 99 (March 1978), 161-163.</ref>

Turmoil during the Russian Revolution in 1917 forced Boris to flee with his mother and stepfather across Finland.

== Introduction to Theosophy ==

After settling in Sweden in the home of Mrs. Wicander, he discovered [[The Secret Doctrine (book)|''The Secret Doctrine'']]. According to one account, he found a Swedish translation in a library,<ref>John Cooper. "Last Link with H. P. Blavatsky Broken: Death of Boris de Zirkoff (1902-1981)." ''Theosophy in Australia'' 45.2 (June 1981): 232-233.</ref> but another version of the story tells that he first saw HPB's masterwork in the home of the Russian Consul.<ref>"Zirkoff, Boris de". ''Theosophical Encyclopedia''. Quezon City, Philippines: Theosophical Publishing Company, 2006. 688-689. Available at [http://theosophy.ph/encyclo/index.php?title=Zirkoff,_Boris_de Theosopedia],</ref> The [[Theosophical Movement]] was well established in Sweden at that time. De Zirkoff met [[Katherine Tingley]] during one of her European tours as head of the [[Universal Brotherhood and Theosophical Society]], and she invited him to live at [[Point Loma]] in California.

[[File:BdeZ life at Point Loma.jpg|300px|right|thumb|Notes typed by B de Z on a photograph show where he worked at Point Loma. Image from TSA Archives.]]

== Life at Point Loma ==

Late in 1923, the 21-year-old de Zirkoff left Sweden and sailed on the S. S. ''Leviathan'' from Southampton to New York, arriving December 21.<ref>New York, Passenger Lists, 1820-1957.Microfilm Roll: Roll 3431.</ref> He moved to the [[Point Loma]] community near San Diego, California. There he became acquainted with pupils of HPB including [[Henry T. Edge|Dr. Henry T. Edge]], [[Charles J. Ryan]], [[Reginald Machell]], and [[Herbert Coryn|Dr. Herbert Coryn]]. Mr. de Zirkoff worked at Point Loma "for eighteen years in literary, scholastic, and secretarial capacities," after which he moved to Los Angeles. <ref>"Boris de Zirkoff" ''The American Theosophist'' 63 no. 11 *November , 1975): 335.</ref>

During his years at Point Loma, he became a naturalized citizen of the United States, on [[December 18]], 1936.<ref>U. S. Naturalization Record Indexes, 1791-1992 (Indexed in World Archives Project).</ref>

[[File:Boris de Zirkoff reading.jpg|280px|right|thumb|Boris de Zirkoff in his study]]

== Collected Writings project ==

For many years, BdeZ engaged with utter dedication in editing the [[Collected Writings (book)|collected writings]] of [[Helena Petrovna Blavatsky]]. Asked how he came to undertake that project, he said,
<blockquote>
When I came to Point Loma in 1924 and began to read some of the old theosophical publications like ''The Theosophist'' and ''Lucifer'' it became obvious to me that H. P. B. had written a great deal more than ''The Secret Doctrine'' and ''Isis Unveiled''. Nothing had been done about it. Her writings were, to my understanding, voluminous but inaccessible except to those who could consult old publications which, obviously hardly anybody could do except those in large centres. So I felt that there was a very real and urgent need to have her collected writings put together in uniform editions. In 1924 or in 1925, I began doing just that, quietly, without saying very much to anybody. A couple of years later, I told Katherine Tingley, who was the Leader in Point Loma, that I was doing so and from then on it became an official undertaking.<ref>L. H. Leslie-Smith, "An Interview with Boris de Zirkoff," ''The Theosophist'' 99 (March 1978), 162.</ref>
</blockquote>
While at Point Loma, his expenses were covered, but after he left in 1941, he was "supported by donations from people all over the world who are interested in seeing the project completed."<ref>L. H. Leslie-Smith, "An Interview with Boris de Zirkoff," ''The Theosophist'' 99 (March 1978), 162.</ref> He lived for a time with [[Sven Eek]]. The massive body of his correspondence demonstrates his perseverance and scholarship in approaching this work, and the warm personal relationships he maintained with fellow Theosophists, librarians, scientists, and other sources around the world. A correspondent in London, Mrs. Mary L. Stanley, researched numerous questions for him in the British Museum's library (now the British Library). He wrote a special acknowledgement in his Foreword to Volume 6:
<blockquote>
Her able, many-sided and sustained research-work in the British Museum contributed very materially to the accuracy of the many quotations which had to be checked, and of the various data that had to be verified. This exacting and painstaking labor stands as a major contribution not only in the production of former volumes, but in the preparation of the MSS. for volumes yet to be published.
</blockquote>

In a letter to her he joked, "You are acquiring a wreath of laurels, like classic poets, as a result of all this scholastic work. I wonder whether this will affect very materially your next incarnation! One good thing would be, not to run into me next time, not even by remote control!"<ref>Boris de Zirkoff letter to Mary L. Stanley. April 17, 1953. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>

De Zirkoff's work received international recognition and cooperation from the major Theosophical organizations. In 1981 he was awarded the [[Subba Row Medal]] of the [[Theosophical Society (Adyar)]] to acknowledge his superb contributions to Theosophical literature.<ref>Anonymous, "Boris de Zirkoff Awarded the T Subba Row Medal," ''The American Theosophist'' 69.3 (March, 1981), 52.</ref>
 

== Editorship of ''Theosophia'' ==
[[File:Boris De Zirkoff on Theosophia cover.JPG|150px|left|thumb|Boris de Zirkoff on final issue of ''Theosophia'']].
[[Theosophia (periodical)|'''''Theosophia''''']] was an independent quarterly periodical published in Los Angeles from May-June 1944 to Summer 1981. The final issue, pictured here, was a tribute to the recently deceased editor.
 
Throughout its existence, the magazine maintained a neutral attitude toward the various Theosophical organizations, and a high standard of scholarship. Every issue began with an article by Boris de Zirkoff. Schedules of lectures were often listed for the Los Angeles and San Diego areas. Book reviews and transcriptions of radio lectures and interviews were occasionally included.
 
Excerpts from Blavatsky's writings were frequently featured. The best writers from all the Theosophical traditions had articles printed on its pages; new writings were combined with reprints from older periodicals. Some well-known authors were [[William Quan Judge]], [[Henry Steel Olcott]], [[Gottfried de Purucker]], [[Mary K. Neff]], [[Sven Eek]], [[Ernest Wood]], [[Henry T. Edge]], [[Charles Johnston]], [[Josephine Ransom]], [[Manly P. Hall]], [[L. Gordon Plummer]], [[Herbert Coryn]], [[George William Russell]] writing as AE, and [[Julia Keightley]] writing as Jasper Niemand. Harold W. Dempster and Arthur L. Joquel were among the most frequent contributors.
 
 
 
 

== Tours and lectures ==
[[File:BdeZ to Florence Metz.jpg|260px|right|thumb|Note to Florence Metz in autograph album, November 17, 1975]]
De Zirkoff was also a fine lecturer. In 1959 he toured Europe, speaking in Amsterdam, The Hague, and Utrecht.<ref>Letter from Lucie and Jan Molijn. ''Theosophia'' Tribute Issue 37.4 (Summer 1981): 12.</ref> In London he stayed with [[Laurence J. Bendit|Laurence]] and [[Phoebe D. Bendit]], and spent considerable time reviewing archival materials that related to his compilation of [[Helena Petrovna Blavatsky|Helena Petrovna Blavatsky's]] [[Collected Writings (book)|''Collected Writings'']]. He was especially interested in the 1887-1897 minutes book of the [[Blavatsky Lodge]].<ref>Boris de Zirkoff letter to Laurence Bendit. July 9, 1959. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>

As a close friend of Stephan Hoeller, he was frequently invited to speak at the Besant Lodge in Hollywood, California.

His address at the 1975 [[World Congress of the Theosophical Society (Adyar)#Sixth World Congress|Centennial World Congress]], entitled [https://archive.org/details/centenary-talks-5 "The Dream that Never Dies,"] was "truly a high point of that week-long gathering."<ref>Letter from Elwood and Alicia Schenck. ''Theosophia'' Tribute Issue 37.4 (Summer 1981): 9.</ref>

Here are some of his other lecture engagements:

* April 15, 1959 at Amsterdam on "Man Matching the Atom"
* April 23, 1959 at Amsterdam on "H.P.B.'s Original Teachings Concerning the Ancient Wisdom and the Occult Hierarchy"
* October 11, 1975 at [[Krotona School of Theosophy]] on "Problems of Editing the Works of H. P. Blavatsky"
* 1950s in Los Angeles area on [https://soundcloud.com/user-878134781/sets/private-class-in-theosophy-by-boris-de-zirkoff "Private Class in Theosophy"]

== Views on reconciliation movement ==

When a friend urged Mr. de Zirkoff to hold a meeting to bring together Adyar Society President [[Nilakanta Sri Ram|N. Sri Ram]] and the heads of other Theosophical groups, he rejected the idea and proposed instead that something new should grow out of the old structures:
<blockquote>
No, I am having no special meeting of any kind here for Sri Ram... I am not a good man to bring various opposing factions together, and showing them some sort of neutral ground where they can meet. I like the idea in the abstract, but I am not the man to do so.

Personally, I prefer to try and build something new, to try and erect a new house, plant a flower garden (metaphorically speaking), elevate a banner which everybody can see if they clear their eyes of dust, and proclaim a principle, which all can hear if they wash their ears! If they like it, they will come along and become unified in helping it to grow. If they do not like it, they are welcome to stay behind and lick whatever kind of chops they have...

If you want to know what I feel about the Movement, it is this: I do not believe it can be unified. I do not even think it should be except on very general lines of common objective and distant goal. But there is a new growth, a fresh shoot in the Movement; this is to be encouraged, nourished, tended; it is to be seen in many continents and lands. It will be used for future efforts. When the new shoot is grown up, the rest will appear like a bunch of weeds compared with its luxuriant growth and sturdy nature.<ref>Boris de Zirkoff letter to Russell Lloyd Jones. May 27, 1954. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>
</blockquote>

== Later life ==

For many years Mr. de Zirkoff had wanted to visit the headquarters of the original [[Theosophical Society]] in Adyar, Chennai, India, and especially to visit the Adyar Archives. Finally in December 1977 he was able to travel there to meet the former archivist Zoltán de Álgya-Pap with whom he had corresponded for many years, who was also visiting.<ref>Boris de Zirkoff letters to Alwyn Miechel, September 9, 1977 and January 28, 1978. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>

Early in 1981, the twelfth volume of the ''Collected Writings'' series was published, and the next two volumes were at the printer. [[Radha Burnier]], President of the [[Theosophical Society (Adyar)|Theosophical Society based in Adyar]] wrote to "Dear Brother Boris" on February 23rd:

<blockquote>
The members of the General Council and myself, unanimously considered you as the fittest person to receive the [[Subba Row Medal|Subba Row medal]] now. The work you have done in preparing the Collective writings of our great Founder, H.P. Blavatsky, is monumental. Every token of the appreciation that is felt in respect of your lifelong labour, appears to be inadequate. However, in grateful recognition of your untiring efforts during several decades, to make available to the world the wealth of knowledge contained in H. P. B.'s writings, I have the honour to request Miss Joy Mills to present to you, on behalf of the Society the Subba Row medal.<ref>Letter from Radha Burnier. ''Theosophia'' Tribute Issue 37.4 (Summer 1981): 27.</ref>
</blockquote>

Radha Burnier truly appreciated in the breadth and depth of scholarship that went into the ''Collected Writings'' project, since during the 1950s she had responded with patience and precision to hundreds of questions that Mr. de Zirkoff sent to the [[Adyar Library and Research Centre]] concerning Sanskrit and Tamil terms. Many other friends and coworkers wrote of Boris de Zirkoff
when, after a long illness, he passed away on [[March 4]], 1981. A final issue of ''Theosophia'', the Tribute Issue, was filled with letters praising their friend's dedication, scholarship, and helpfulness, his wit, humor, and simple, undemanding lifestyle. Joy Mills quoted a letter Boris had written to her:
<blockquote>
The only thing I live for and work for is the perpetuation and dissemination of genuine Theosophy whether it be through the words of H. P. B. or those who have remained true to her message and the instructions of Those standing behind her.<ref>Letter from Joy Mils. ''Theosophia'' Tribute Issue 37.4 (Summer 1981): 24.</ref>
</blockquote>

== Awards and honors ==
In 1981, shortly before he died, Mr. de Zirkoff was awarded the [[Subba Row Medal]] for his huge contribution to Theosophical literature.<ref>Anonymous, "Boris de Zirkoff Awarded the T. Subba Row Medal," ''The American Theosophist'' 69.3 (March, 1981), 52.
</ref>

== Writings ==

In addition to his major contributions in compiling the ''Collected Writings'' and in publishing ''Theosophia'', Mr. de Zirkoff frequently wrote other articles and books.

=== Periodicals ===
The [[Union Index of Theosophical Periodicals]] lists '''[https://theosophicalsociety.org.au/union_index/entries?q=Boris+de+Zirkoff&s=author 363 articles by and about Boris de Zirkoff]'''.

[[File:BdeZ - The Dream.jpg|160px|right|thumb|Advertisement in ''The Canadian Theosophist'']]
In addition to his own [[Theosophia (periodical)|''Theosophia'']], the periodicals included [[Theosophy (periodical)|''Theosophy'']], [[Theosophy World (periodical)|''Theosophy World'']], [[Theosophy in New Zealand (periodical)|''Theosophy in New Zealand'']], [[Theosophy in Australia (periodical)|''Theosophy in Australia'']], [[The American Theosophist (periodical)|''The American Theosophist'']], [[Discovery (periodical)|''Discovery'']], [[The Canadian Theosophist (periodical)|''The Canadian Theosophist'']], [[The Eclectic Theosophist (periodical)|''The Eclectic Theosophist'']], [[Le Lotus Bleu (periodical)|''Le Lotus Bleu'']], [[The Theosophical Path (periodical)|''The Theosophical Path'']], ''The Theosophical Journal'', [[Theosophical Digest (periodical)|''Theosophical Digest'']], and [[The Theosophical Forum (periodical)|''The Theosophical Forum'']].

Mr. de Zirkoff also contributed articles to periodicals that have not yet been indexed. The August, 1933 issue of the [[Theosophical Club]] publication ''Lucifer'' calls for support of the Collected Writings project,<ref>A sample from August 1933 is available in Box 1 of the Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref> for example. When he visited Adyar for the first (and probably the only) time in December 1977, he was asked to contribute an article to the ''Madras Theosophical Federation Bulletin''.<ref>Boris de Zirkoff, "East of Tomorrow," ''Madras Theosophical Federation Bulletin'' 25.1 (January 1978), 1. Available in Box 1 of the Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>

In 1983, after Boris de Zirkoff had died, W. Emmett Small compiled and edited fifty articles from ''Theosophia'' into a volume published as '''''The Dream That Never Dies: Boris de Zirkoff Speaks Out on Theosophy'''''.

=== Other books and shorter works ===

* '''''Hypnotism, Mesmerism. and Reincarnation: Some Startling Facts in the Light of Esoteric Philosophy'''''. Los Angeles: Blavatsky Writings Publication Fund, 1956.
* '''''What of Reincarnation?'''''. La Habra, CA: Ande Herald Press, 1974.
* '''''Rebirth of the Occult Tradition: How the Secret Doctrine of H. P Blavatsky was Written'''''. Adyar, Chennai, India: Theosophical Publishing House, 1987. Reprinted in 1990. It was also issued in a Dutch translation in 1980.
* Bibliography to '''''When Daylight Comes: A Biography of Helena Petrovna Blavatsky''''' by Howard Murphet. Wheaton, IL: Theosophical Publishing House), 1975.<ref>Boris de Zirkoff letter to Eugene V. Prostov. August 4, 1975. Boris de Zirkoff Papers. Records Series 22. Theosophical Society in America Archives.</ref>

== Additional resources ==

=== Articles ===
* The '''[[Union Index of Theosophical Periodicals]]''' lists:
* '''[https://theosophicalsociety.org.au/union_index/entries?q=James+Ingall+Wedgwood&s=author 1 article under the name James Ingall Wedgwood]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Bishop++Wedgwood&s=author 3 articles by Bishop Wedgwood]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=JI++Wedgwood&s=author 57 articles by JI Wedgwood]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=James+Ingall+Wedgwood&s=title 1 article about James Ingall Wedgwood]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=James+I++Wedgwood&s=title 3 articles about James I. Wedgwood]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=Bishop++Wedgwood&s=title 9 articles about Bishop Wedgwood]'''.
* '''[https://theosophicalsociety.org.au/union_index/entries?q=JI++Wedgwood&s=title 8 articles about JI Wedgwood]''' 48 articles about de Zirkoff and his books]'''.
* [https://www.theosophy.world/encyclopedia/international-group-theosophists International Group of Theosophists] in Theosophy World.

=== Archival legacy ===
[[File:BdeZ book plate.jpg|160px|right|thumb|Book plate from library of Boris de Zirkoff]]
Boris de Zirkoff left his fine library to the [[Henry S. Olcott Memorial Library]] of the [[Theosophical Society in America]], where it is held intact in the Rare Books Room. His papers, including his massive correspondence and research files used in his work on H. P Blavatsky's collected writings and her letters, are in the Archives Department.

His correspondence with [[Walter A. Carrithers, Jr.]] is available in the '''''Walter A. Carrithers, Jr. Papers''''' of the Theosophical Society in America Archives.

=== Audio recordings of lectures ===

* '''''[https://archive.org/details/1059_20190801 "H.P.B."]'''''. 1970. 30 minutes. Recorded at the Theosophical Society in America in Wheaton, Illinois. Mr. de Zirkoff pays tribute to the enduring literary works of H.P. Blavatsky and her important role as a co-founder of the Theosophical Society.
* '''''[https://archive.org/details/140001 "Science and Theosophy"]'''''. 1974. 90 minutes. Recorded at the Theosophical Society in America in Wheaton, Illinois. This refers to H.P. Blavatsky's assertion in [[The Secret Doctrine (book)|''The Secret Doctrine'']] that the basis for esotericism is the infinite divisibility of the atom.
* '''''[https://archive.org/details/lifeofhpbdezirkoff "The Life of HPB"]'''''. 1958. 49 minutes. Recorded at the Theosophical Society in America in Wheaton, Illinois. The early life of Madame H. P. Blavatsky prior to the formation of the Theosophical Society.
* '''''[https://archive.org/details/centenary-talks-5 "The Dream that Never Dies"]'''''. 1975. 43 minutes. Talk #4. The Centenary World Congress, held in New York City on November 15, 1975 celebrated the centenary of the Theosophical Society, which was founded in New York on 1875. Boris de Zirkoff presented the fourth lecture.

== Notes ==
<references/>

[[Category:Writers|de Zirkoff, Boris]]
[[Category:Point Loma|de Zirkoff, Boris]]
[[Category:Independent|de Zirkoff, Boris]]
[[Category:Editors|de Zirkoff, Boris]]
[[Category:Nationality Russian|de Zirkoff, Boris]]
[[Category:Nationality Naturalized American|de Zirkoff, Boris]]
[[Category:People|de Zirkoff, Boris]]
[[Category:People who encountered Mahatmas|de Zirkoff, Boris]]

Annie Besant

2018-12-27T15:49:45Z

Ariel Martínez: /* The Fruits of Philosophy */

[[File:Annie Besant color.jpg|270px|right|thumb|Annie Besant painting by Dan Doolin]]
== Early life and family ==

Annie Wood was born in London on [[October 1]], 1847, to middle-class parents William Wood and Emily Morris, of Irish origin. Annie's childhood was difficult. Her father, a doctor, died when she was only five years old, after accidentally contracting tuberculosis from a deceased man. His death left the family severely strained financially. Not long after this, one of Annie's brothers died too. Her mother tried running a boarding house for boys at Harrow School but was unable to support her daughter. In 1855, she put Annie under the care of her philanthropic friend Ellen Marryat, who would be able to provide the girl a good education. This changed Annie's life drastically.

At eighteen Annie got engaged to shy and austere evangelical Anglican, Frank Besant. Two years later, in 1867, she married the 26-year-old clergyman. Within a few years the couple had two children, Digby and Mabel. The marriage, however, was not a happy one. Conflicts arouse over Annie's independence as well as her religious and political concerns, but she was also physically ill-treated by her husband. So terrible was her marriage that once, with poison in her hand, she thought of committing suicide. As she was about to drink it she heard a clear voice of stern reproval, which said to her: "O Coward, coward, who used to dream of martyrdom and cannot stand a few years of woe". She instantly threw the bottle out of the window and never forgot the voice.<ref>Curuppumullage Jinarājadāsa, ''A Short Biography of Dr. Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1932), 5-6.</ref></blockquote>

Eventually, in 1873, she left her husband and returned to London, keeping the custody of her daughter.

== Early social activism ==

Around the time of her marriage Annie visited some friends in Manchester, where she got into contact with both English radicals and the Irish Fenian Martyrs of Manchester. Through elderly lawyer William Roberts, much loved by the workers of Manchester for his unpaid work on their behalf, she became acquainted with the conditions of the urban poor. All this awakened her political and social consciousness.

After her marriage Annie began to support farm workers who were fighting to unionise and to win better conditions; her husband sided with the landlords and farmers.

During her marriage and soon after her separation, Annie began to lose her faith in Christianity and gradually fell into atheism and the [[Freethought|Freethought movemen]]t, which sought to alleviate human suffering through education and social reform. In the summer of 1874 she became a member of the National Secular Society. In 1875, she would be elected as its vice-president. During this stage of her life she would become a remarkable supporter of freedom of thought, women's rights, secularism, birth control, Fabian socialism and workers' rights.

At the head of the movement was Charles Bradlaugh, who soon developed a close relationship with Besant. He was the editor of the radical newspaper the ''National Reformer'' and gave her a job working for it as a columnist and reviewer. During the next few years she wrote many articles on issues such as marriage and women's right to vote, trade unions, national education, birth control, and the abolition of capital punishment. At this time Besant also developed a reputation as an outstanding public speaker. Her first talk was on '''"The Political Status of Women"''' and it was a success, printed later as a pamphlet.

Besant began to lecture around the country, sometimes along with Bradlaugh, sometimes by herself, and soon became one of the most prominent champions of atheism and freethought in Britain.

=== The Fruits of Philosophy ===

Besant and Bradlaugh became household names in 1877 when they republished a pamphlet promoting birth-control by the American Charles Knowlton entitled '''''The Fruits of Philosophy'''''. The work claimed that in order to be happy, working-class families had to be able to decide how many children they wanted. The pamphlet was highly controversial and caused a real scandal, especially among the religious establishment. It was vigorously opposed by the Church and eventually banned as an "obscene work."

They were arrested and put on trial; charged with publishing material that was "likely to deprave or corrupt those whose minds are open to immoral influences." In court they argued that "we think it more moral to prevent conception of children than, after they are born, to murder them by want of food, air and clothing."

During the trial Besant was instrumental in founding the '''Malthusian League''', which would advocate for the abolition of penalties for the promotion of contraception. She wrote and published her own birth-control pamphlet with a "less coarse" style entitled ''The Laws of Population''. The idea of a woman advocating birth-control received wide-publicity. Newspapers like ''The Times'' accused Besant of writing "an indecent, lewd, filthy, bawdy and obscene book." They were both found guilty of publishing an "obscene libel" and sentenced to six months in prison. However, the conviction was quashed on appeal due to a technicality.

In spite of the legal victory, Annie had to pay a terrible price for the scandal. Rev. Besant used the publicity of the affair to file a case for the custody of their daughter Mabel. He was able to persuade the court that she was unfit to look after her on the grounds of Annie being an atheist, associated to infidel Charles Bradlaugh, and promoter of an indecent obscene pamphlet.

The loss of her two children caused her great grief. When they grew up, however, they both became devoted admirers of their mother.

On Charles Knowlton's book, "The Fruits of Philosophy", republished by Besant and Bradlaugh, Mahatma [[Kuthumi]] says:
<blockquote>
«...the book published by them — "The Fruits of Philosophy" is infamous and highly pernicious in its effects whatever and however beneficent and philanthropic the objects that led to the publication of the work. I regret — very deeply, my dear friend, to be obliged to differ widely in my views upon the said subject from you. I would rather avoid the unpleasant discussion. As usual, H.P.B. blundered greatly in rendering what she was told to say to Mrs. K., but on the whole she gave it out correctly. I have not read the work — nor ever will; but I have its unclean spirit, its brutal aura before me, and I say again in my sight the advices offered in the work are abominable; they are the fruits of Sodom and Gommorah rather than of Philosophy, the very name of which it degrades.»<ref>A. T. Barker, ''The Mahatma Letters to A. P. Sinnett'', 1923, [[Mahatma Letter No. 119|Letter Nº 86]].</ref>
</blockquote>

=== The Match Girls ===

In the 1880's Besant began to shift her political views, deserting Bradlaugh's radicalism for the more moderate socialism of the noted organisation, the '''Fabian Society'''. Annie hesitated for a time before changing her allegiance, which would bring her "into collision with the dearest of my friends." Finally, she publicly embraced Socialism in the Summer of 1885, during a lecture by a young and little-known '''George Bernard Shaw'''. As they became acquainted, he greatly admired her skills as a lecturer: "Now at this time Mrs. Besant was the greatest orator in England, and possibly in Europe... I have never heard her excelled."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12.</ref> He saw her involvement in Fabianism as a means of developing her organizational skills and teamwork.
<blockquote>
In selecting the Fabian Society for her passage through Socialism Mrs. Besant made a very sound choice; for it was the only one of the three Socialist Societies then competing with one another in which there was anything to be learnt that she did not already know. It was managed by a small group of men who were not only very clever individually, but broken in to team work with one another so effectually that they had raised the value of the Society's output far above that of the individual output of any one of them... This was exactly what Mrs. Besant needed at that moment to complete her equipment."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12-13.</ref>
</blockquote>

This was a time of growing working class agitation, increased by poor working conditions and high unemployment. By the end of 1887, a mass rally against unemployment was held in Trafalgar Square; Besant was a key speaker at the event. The rally was disrupted by the police, leading to one death and many injuries. The events created a great sensation, and became known as "Bloody Sunday." Besant took the charge of organizing legal aid for the jailed workers and support for their families.
[[File:Match Girls Strike plaque.jpg|230px|right|thumb|Plaque for Match Girls Strike, 1888]]
Some months later, young socialist [[Herbert Burrows]] brought to her attention the health-threatening situation of young women workers at the Bryant & May match factory. They worked long hours for low pay and were liable to suffer from industrial illnesses. At the time, the matchstick industry was a very powerful lobby, since electric light was not yet widely available, and matches were an essential commodity. On [[June 23]], 1888, Annie published an article ''White Slavery'', where she drew attention to the dangers of phosphorus fumes, and complained about the low wages paid to the women. The three who provided information for Annie's article were fired. Annie helped the women to form a Matchgirls Union and, after a three week strike, the company was forced to make significant concessions, including the re-employment the three victimized women. The public sympathy and success of the strike was an important development in the unskilled trades union movement.

== Introduction to Madame Blavatsky ==

In spite of the success in her social activism Besant was still unhappy and felt a deep void. In recalling this period of her life she wrote:

<blockquote>Ever more and more had been growing on me the feeling that something more than I had was needed for the cure of social ills. The Socialist position sufficed on the economic side, but where to gain the inspiration, the motive, which should lead to the realisation of the Brotherhood of Man?<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 308.</ref></blockquote>

For a few years now she had been growing dissatisfied with the field of social reform. She saw the limitation of its reach to solve humanity's problems. She had also failed to find and "organise bands of unselfish workers" and was wondering "where was the material for the nobler Social Order". As a result of this she had also become interested in psychology, hypnotism, dreams, etc. It was at this time that she came across [[Alfred Percy Sinnett|A. P. Sinnett]]'s first book, [[The Occult World (book)|''The Occult World'']], which explained the seemingly supernatural phenomena as being part of unknown aspects of the natural law. She then started researching into [[Spiritualism]] and its phenomena, [[clairvoyance]], [[clairaudience]], and [[Telepathy|thought-reading]].<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 309.</ref>

One day, in 1889, an event happened that would mark the beginning of a new life. She wrote:

<blockquote>I was making desperate efforts to pierce the darkness, and was seeking with passionate earnestness to obtain some direct evidence of the existence of [[Soul]] and of the superphysical worlds; one evening as I sat alone, concentrating my mind on this longing, I heard the Master's voice--but knew not whose it was--and after some questions asked by Him and answered by me, came the promise that I should soon find the light--a promise quickly verified.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60a, compiled and edited by Daniel H. Caldwell</ref></blockquote>

This voice, unknown to her at the time, was that of the [[Morya|Mahatma Morya]], who was to become her [[Master of Wisdom|Master]]. He had asked her: "Are you willing to sacrifice everything to find Truth?", and she replied, "Yes, Lord". Then the voice continued: "You will find it soon." She did not know who had spoken, but it was the same voice as on the earlier occasion.

Two weeks later her friend [[William Thomas Stead|W. T. Stead]], the famous Editor of the ''Pall Mall Gazette'' and founder of the journal ''Review of Reviews'', gave her two large volumes asking her if she could review them. "My young men all fight shy of them, but you are quite mad enough on these subjects to make something of them." The books were the two volumes of [[The Secret Doctrine (book)|''The Secret Doctrine'']], written by [[Helena Petrovna Blavatsky|H. P. Blavatsky]]. She described her experience in reading the book as follows:

<blockquote>As I turned over page after page the interest became absorbing; but how familiar it seemed; how my mind leapt forward to presage the conclusions, how natural it was, how coherent, how subtle, and yet how intelligible. I was dazzled, blinded by the light in which disjointed facts were seen as parts of a mighty whole, and all my puzzles, riddles, problems, seemed to disappear. The effect was partially illusory in one sense, in that they all had to be slowly unravelled later, the brain gradually assimilating that which the swift intuition had grasped as truth. But the light had been seen, and in that flash of illumination I knew that the weary search was over and the very Truth was found.<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 310.</ref></blockquote>

She wrote the review and it was published in ''The Pall Mall Gazette'' (London) on [[April 25]], 1889. Then, she sent a note to the author asking to be allowed to call upon her. Mme. Blavatsky answered with a cordial note of invitation, saying:

<blockquote>I too have long been wishing to make your acquaintance, as there is nothing in the world that I admire more than pluck and the rare courage to come out and state one’s opinions boldly in the face of all the world.<ref>[http://www.katinkahesselink.net/other/sender-besant.html#_ednref3# Annie Besant as an Early Theosophist] by Pablo Sender</ref></blockquote>

On the evening of [[May 10]], Besant and her friend [[Herbert Burrows]] went to meet with Mme. Blavatsky. After some informal conversation Blavatsky expressed her wish to have Besant joining the Theosophical Society. Although she wanted to join, she was aware that this step would produce a rift with all her previous Freethinker and Socialist associates and friends, especially Charles Bradlaugh. She became a member of the Society on [[May 21]], 1889.<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 314.</ref>

=== Seeing the Master ===

In July 1889, she joined Mme. Blavatsky in Fontainebleau and witnessed the writing of [[The Voice of the Silence (book)|''The Voice of the Silence'']]. It was here that she saw the radiant astral figure of her [[Morya|Master Morya]] for the first time, visible to her physical eyes. She wrote:

<blockquote>I will tell you about the first occasion on which I saw my Master. Soon after I had joined the Society, it happened that I was in England at a time when H. P. B. was in Fontainebleau, France, where [[The Voice of the Silence (book)|''The Voice of the Silence'']] was written. She wrote me to go over and join her, which I did with joy. She was living in a delightful old house out in the country, and I was put in a bed-room near hers, a door connecting the two. One night I awoke suddenly owing to an extraordinary feeling that there was in the room. The air was all throbbing, and it seemed as if an electric machine was playing there; the whole room was electric. I was so astonished (for it was my first experience of the kind) that I sat up in bed, wondering what on earth could be happening. It was quite dark, and in those days I was not a bit clairvoyant. At the foot of the bed a luminous figure appeared, and stood there from half a minute to a minute. It was the figure of a very tall man, and I thought, from pictures I had seen, it was H. P. B.’s Master. Near him was another figure, more faintly luminous, which I could not clearly distinguish. The brilliant figure stood quite still, looking at me, and I was so utterly astounded that I sat perfectly still, simply looking at Him; I did not even think of saluting Him. So I remained motionless and then gradually the figure vanished. Next day I told H. P. B. what had happened, and she replied: ‘Yes, Master came to see me in the night, and went into your room to have a look at you.’ This was my first experience of seeing a Master; it must have been clearly a case of materialisation, for as I have said, I was not in the least clairvoyant at the time.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60b, compiled and edited by Daniel H. Caldwell</ref></blockquote>

== Early Theosophical work ==
[[File:Annie Besant in black standing.jpg|200px|right]]

Her decision to join the Theosophical Society met a storm of criticism from her former associates in London. To explain her change of view, on [[August 4]] and [[August 11|11]], 1889, she delivered a lecture in the Hall of Science on the subject '''"Why I Became a Theosophist'''."

On [[September 4]] of that year, in [[H. P. Blavatsky|HPB]]’s house, she met [[Henry Steel Olcott|H. S. Olcott]], co-founder of the Theosophical Society and international President. He immediately recognized her value. He wrote in [[Old Diary Leaves (book)|Old Diary Leaves]]: "At the time of my [first] visit I had the chance to see of what infinite tenderness and unselfish compassion Mrs Besant was capable,"<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 192.</ref> and, "She is the most important gain to us since Sinnett."<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 184.</ref>

In this month she began editing the monthly theosophical journal [[Lucifer (periodical)|''Lucifer'']] with HPB.

On [[January 17]], 1890, she was elected as president of the [[Blavatsky Lodge]]. By the middle of the year her rented home in 19 Avenue Road became the new headquarters for the European Section of the TS, where HPB lived until the end of her life.

In August, 1890, Besant became one of twelve members of the [[Inner Group]] of the Esoteric Section, formed by HPB. On [[April 1]], 1891, a month before her death, Blavatsky appointed her to the highest official position in the Inner Group, after that of herself:

<blockquote>I hereby appoint in the name of the ''Master'', Annie Besant Chief Secretary of the Inner Group of the Esoteric Section and Recorder of the Teachings.<ref>Henk J. Spierenburg (compiler), ''The Inner Group Teachings of H. P. Blavatsky'' (San Diego, CA: Point Loma Publications, Inc, 1995), xv.</ref></blockquote>

A few months later she began her career as international lecturer for [[Theosophy]]. In April 1891 she visits the United States for a lecture tour and attends the TS American Section Convention in Boston. Mme. Blavatsky dies in London while Besant was on her trip back to London.

Besant succeeded HPB as head of the [[Esoteric Section]] in Europe.

After the death of Blavatsky, she continues her activities as international speaker, delivering hundreds of lectures in the US, Europe, India, and Australasia. A number of these lectures were published in book or pamphlet form. In addition to this, she becomes an author. From 1892 to 1904 she wrote the following books: ''The Seven Principles of Man'', ''Reincarnation'', ''Death–and After?'', ''Karma'', ''Man and His Bodies'', ''The Ancient Wisdom'', ''Some Problems of Life'', ''Esoteric Christianity; or The Lesser Mysteries'', ''Thought Power: Its Control and Culture'', ''A Study in Consciousness: A Contribution to the Study of Psychology''. In 1895 she receives the [[Subba Row Medal]] award for her 1894 Convention Lectures, published as ''The Self and Its Sheaths''.

== Incursion in Spiritism ==
By 1892, Besant was seen participating in seances, in an attempt to communicate with the late [[Blavatsky]]:
<blockquote>
«In 1892, only a year after her death, my colleague Mr. Basil Crump, Barrister-at-Law, was investigating the phenomena of a certain trance medium shortly before he joined the T. S. He was present at a private sitting with this medium in the studio of an artist friend, to which Mrs. Besant came with another member of H. P. B.'s Inner Group, Miss Emily Kislingbury, in order to speak with her deceased teacher. An intelligence calling itself "Madame Blavatsky" controlled the medium, and Mrs. Besant held a conversation with it. Later when Mr. Crump became acquainted with H. P. B.'s explanation of Spiritualistic phenomena, and her express denial that the true immortal Ego ever commu nicatedin this manner, he was naturally astonished that one of her most learned pupils should for a moment entertain such a possibility and waste her valuable time in attending a seance. But now he sees that it was only an early symptom of the astounding credulity and ignorance of occult science she has since exhibited...»<ref>Alice Leighton Cleather, ''H. P. Blavatsky A Great Betrayal'', 1922, p. 57n-58n. [http://www.filosofiaesoterica.com/wp-content/uploads/2017/01/Alice-Cleather_HP-Blavatsky_A-Great-Betrayal.pdf]</ref>
</blockquote>

== Magnetization by Chakravarti ==

Annie Besant was repeatedly "magnetized" by Gyanendra Nath Chakravarti (a member of the Prayag lodge in Allahabad and representative for Brahmanism at the Chicago World's Fair in 1893), as described by Dr. Archibald Keightley, who in 1893 he witnessed these events:
<blockquote>
«I lived at Headquarters during Mr. Chakravarti's visit there and knew from Mrs. Besant, from him and from personal observation, of his frequent magnetisation of Mrs. Besant. He said that he did it to "coördinate her bodies for work to be done." To a physician and a student of occultism, the magnetisation of a woman advanced to the critical age of mid-life, a vegetarian, an ascetic, by a man, a meat-eater, one of full habit, large appetite and of another and dark race, is not wise. The latter magnetism will assuredly overcome the former, however excellent the intentions of both persons. And I soon saw the mental effect of this in Mrs. Besant's entire change of view, in other matters besides those of H.P.B. and Mr. Judge.»<ref>''The Path'', X, jun 1895, p99-100.[http://www.iapsop.com/archive/materials/the_path/the_path_v10_n3_june_1895.pdf]</ref>
</blockquote>
Chakravarti belonged to a group of orthodox Brahmins who wanted to destroy Blavatsky's work because they did not want her to give Westerners occult knowledge that they considered reserved for the scholars of their caste.

== Her work in India ==

On [[October 20]], 1893, Annie Besant departed for India for the first time, arriving there on [[November 16]]. There, she would travel extensively for four months giving lectures in many cities. In December she delivered her first International Convention lectures at Adyar, which included a talk on "India and Its Mission."

Talking about the effect of her early work on the Indian mind, especially of the [[Hinduism|Hindus]], Col. Olcott writes:

<blockquote>The development of Mrs. Besant’s relations with our work in India have been, moreover, what, to me, is the best possible evidence that she is, indeed, the agent selected to fructify the seeds which had been planted by H. P. B. and myself during the previous fifteen years. She has swept away all vestiges of the mistrust as to our mission in India, such as was entertained by the great body of orthodox Brahmins, who looked on my colleague and myself as in fact secret agents for a [[Buddhism|Buddhist]] propaganda and the would-be destroyers of Hinduism.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fifth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 92.</ref></blockquote>

Her influence in the educational, cultural, and political life of India would be remarkable.

=== Indian nationalist movement ===

The ''Dictionary of National Biography'' describes her political activity following Olcott's death:

<blockquote>She poured her superabundant energy into campaigning for self-government by means of newspapers she controlled—The Commonweal and New India—and in lectures such as India Bond or Free? (1926). In 1913 she joined the Indian National Congress. In 1915 she proposed to its executive committee that a network of home rule leagues be set up across the country. While at the outbreak of the 1914–18 war most Indian politicians, including Gandhi, the rising star, called a truce in their opposition to the raj, Besant did not, proclaiming 'England's need is India's opportunity' (New India, August 1914). In 1916 the tragedy of the Dublin Easter rising incited Mrs Besant to new heights of ferocity and contempt. In May 1917 the viceroy, Lord Chelmsford, bowed to Anglo-Indian demands and interned her at Ootacamund. The historic announcement made at Westminster on 20 August 1917... secured her release, when all India celebrated... On 26 December 1917 she became the first woman president of the 32nd Indian National Congress meeting at Calcutta. It was the summit of her influence, which thereafter declined. <ref>"Besant, Annie", ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website].</ref>
</blockquote>

Besant's political work for India may be said to have started on [[December 22]], 1894, when she addressed the '''Indian National Congress''' for the first time. However, she definitely entered the Indian political arena in 1913, with the goal of achieving dominion status for the country. She joined the Indian National Congress and published a series of lectures entitled ''Wake up, India! A plea for social reform.''

In 1914, Annie Besant purchased an Indian newspaper and changed its name to [[New India (periodical)|New India]]. She used this newspaper to support the movement for Indian Nationalism, attack the colonial government of India and promote India's self-rule. In 1916 Besant launched the All India Home Rule League and became the first Organizing Secretary of the Central Committee. Organized to demand self-government within the British Empire, this was the first political party in India to have regime change as its main goal.
[[File:Birla House .jpeg|right|350px|thumb|House where Dr. Besant was kept under arrest. A plaque commemorates the historic event.]]
On [[June 15]], 1917, she and her two supporters, [[G. S. Arundale]] and [[B. P. Wadia]], were arrested by the Madras government. They were interned under house arrest the next day in Gulistan at Pudumund in Ooty, which was a property built by [[H. S. Olcott]] in 1890 as his summer home. Besant's arrest created a focus for protest and the movement spread out. When, on [[September 15]] of that year, she was freed, crowds all over India welcomed her. In December she took over as president of the Indian National Congress for a year, being the first woman to do so. The demand for self-rule in 1917 is regarded as an important milestone and a turning point in the struggle for Indian independence.<ref>[http://www.deccanchronicle.com/nation/in-other-news/150617/100-years-on-historians-remember-annie-besants-house-arrest-in-ooty-1.html 100 years on, historians remember Annie Besant’s house arrest in Ooty] at www.deccanchronicle.com</ref>

In 1919 Indian political sentiment began to favor native [[Mohandas Gandhi]], who had returned from leading Asians in a struggle against racism in South Africa. He encouraged a mass-based civil disobedience, albeit in a non-violent way. Seventy-three-year old Annie Besant opposed this policy, warning that promoting disobedience would end up in violence. Her proposal was to work for a change in the laws. Indians followed Gandhi's leadership, eventually leading to the independence of India in 1947, in the midst of violent clashes between Hindus, Sikhs and Muslims.

=== Work in education ===

Mrs. Besant was a tireless advocate for improving education in India. She helped to establish the [[Society for the Promotion of National Education]] to support school initiatives designed for Indian students in a country that was headed for home rule. She was particularly involved with these schools:

* Besant Theosophical College, Madanapalle, India
* National School, Bangalore, India
* National University of India, Chennai, India
* Annie Besant School, Indore, India
* Central Hindu College, Benares, India - founded in 1898 and now known as Benares Hindu University.
* Annie Besant School, Allahabad, India - established October 2, 1926<ref>"Annie Besant School Allahabad" in [http://en.wikipedia.org/wiki/Annie_Besant_School_Allahabad Wikipedia]</ref>
* Besant Memorial School, Chennai, India - opened June 2, 1934 under headmaster [[Sankara Menon]], M. A., "a young and brilliant graduate of Madras University''.<ref>"Adyar News," ''The American Theosophist'' 22.9 (September, 1934), 208.</ref>

In recognition for her efforts in the field of Indian education, the Banaras Hindu University conferred upon her the Degree of Doctor of Letters.<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 28.</ref>

She gave positions to many Theosophists to teach in and supervise the schools, including [[George S. Arundale]], [[Nilakanta Sri Ram]], [[James H. Cousins]], [[Margaret Cousins]], [[Fritz Kunz]], [[Pieter K. Roest]], [[Mary K. Neff]], and [[Ernest Wood]].

==== Central Hindu College ====

Soon after her arrival Besant gathered around her a group of Indians interested in the regeneration of their country. After much planning she founded the Central Hindu College in Benares, which now is the nucleus of the Banaras Hindu University. [[Theosophist]]s from around the world came to India to help in this, including [[Francesca Arundale]] and [[George S. Arundale]].<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 25-26.</ref>

The object of the College was to impart sound secular education, combined with moral and religious instruction, based on the fundamental tenets of Hinduism. The College prepared students for the M.A. and M.Sc. and lower examinations of the Allahabad University till the year 1917. Three years earlier, the management and control of the College had passed from the hands of its original trustees to the Hindu University Society, which was carrying on the work of inaugurating the present University.<ref>[http://www.theosophycanada.com/brief-history-of-the-central-hindu-college.php Brief History of the Central Hindu College] at TheosophyCanada.com</ref>

=== Indian Boy Scouts Association ===

During the course of 1916 Besant organized some troops of Boy Scouts in Madras and Benares. They followed the Scout Law, although the boys wore Indian turbans and sang Indian songs. When a request was sent to the founder of the international movement of Boys Scouts, Robert Baden-Powell, to recognize the Indian troops as part of the international organization, he refused. She then began to campaign for it, publishing an article in her newspaper [[New India (periodical)|New India]] on [[October 13]], 1916, an article entitled "Why not Indian Scouts?"<ref>Urmila Sharma, S.K. Sharma, ''Indian Political Thought'' (New Delhi: Atlantic Publishers and Distributors, 1996), 197.</ref> She organized the Indian Boy Scouts Association, based in Madras, headed by herself and George Arundale.

A few other organizations began to be formed in the country. In 1921, when Besant had gathered more than 20,000 members, Baden-Powell came to India, and recognized all the different Scout organizations in the country as part of the international movement. He conferred upon her the Badge of the Silver Wolf, a great honor. It was sent to her by the Viceroy of India, who included a personal letter.<ref>"Olcott Scout Benefit Performance," ''The American Theosophist'' 22.8 (August, 1934), 188.</ref>

== President of the Theosophical Society ==
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On [[July 6]], 1907, Annie Besant was elected as International President of the [[Theosophical Society]].

* 1908:
**Initiated the expansion of [[Adyar (campus)|Adyar]] property expanding it to 266 acres.
**February: founded the [[Theosophical Order of Service]].
**May: Inaugurated the [[Vasanta Press]] in Adyar.
**October: Established the [[International Order of the Round Table]].
**October: Established the Sons of India and the Daughters of India.

As President, Mrs. Besant supervised all the departments of the [[Adyar (campus)|Adyar headquarters estate]]; edited [[The Theosophist (periodical)|''The Theosophist'']]; and advised in the management of the [[Theosophical Publishing House (Adyar)|Theosophical Publishing House]] and the [[Vasanta Press]], as well as lecturing throughout the world.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>

Mr. Jinarājadāsa wrote of her schedule:
<blockquote>
Dr. Besant worked from 6:30 a.m. to 8:15 p.m., with half an hour's interval for her midday meal, and half or three quarters of an hour for tea and chat. She took her supper at 8:30.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>
</blockquote>

== Invocation ==

Members of the [[Theosophical Society (Adyar)]] around the world regularly recite an [[Universal Invocation|invocation]] penned by Mrs. Besant. [[Curuppumullage Jinarājadāsa|C. Jinarājadāsa]] wrote of its use in the ceremony of reciting the Prayers of the Religions, introduced at the [[Golden Jubilee Convention]] of 1925: "The ceremony always concludes with Dr. Besant's beautiful and famous invocation repeated by all:"<ref>C. Jinarājadāsa, Foreword to ''Bhārata Samāj Pūja,'' (Adyar, Madras, India: The Theosophical Publishing House, 1948), 6-7.</ref>
[[File:O Hidden Life.jpg|right|370px|thumb|Title of "O Hidden Life"]]
<blockquote>
O Hidden Life, vibrant in every atom; 
O Hidden Light, shining in every creature; 
O Hidden Love, embracing all in Oneness; 
May each who feels himself as one with Thee, 
Know he is also one with every other.
</blockquote>
The words were set to music at least twice, by [[Charles Elliott Fouser]] and by J. Eleanor Stakesby-Lewis,<ref>NOTE: Both versions are available from Theosophical Society in America Archives.</ref> and another member, W. H. Perrins, proposed yet another version.<ref>W. H. Perrins correspondence with James S. Perkins. September-November, 1953. James S. Perkins Papers. Records Series 08.06. Theosophical Society in America Archives.</ref>

== Oratory and speaking tours ==

Throughout all the years of her social activism and Theosophical work, Dr. Besant was much in demand as a public speaker. More information will be found at '''[[Besant lectures]]'''.

[[File:Annie Besant tree plaque.jpg|right|350px||thumb|Plaque under tree planted where AB last spoke on Olcott campus.]]

== Other work ==

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In the United States, Mrs. Besant purchased land in 1927 to establish the Happy Valley Foundation in Ojai, California. A school was not formed immediately, but with the efforts of [[J. Krishnamurti]] and others, the [[Besant Hill School of Happy Valley]] now operates on that site.

== Editorial work ==

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'''NOTE''' - see list at [http://www.kurtleland.com/annie-besant-shrine/periodicals/63-xvi-periodicals-edited-by-annie-besant-1878-1933 KurtLeland.com].

Mrs. Besant edited a weekly periodical called [[The Commonweal (periodical)|''The Commonweal'']].<ref>C. Hayavando Rao, ''The Indian Biographical Dictionary'' (Adyar: Pillar & Co.,1915), vi. Available online at [http://archive.org/details/indianbiographic00raoc Archive.org.]
</ref>

== Writings ==

Mrs. Besant left a large body of books and pamphlets, which are listed in '''[[Besant writings]]'''.

She also wrote hundreds of magazine articles and editorials. Over 2500 articles written for periodicals of the [[Theosophical Society (Adyar)|Theosophical Society located in Adyar]] are documented in the [[Union Index of Theosophical Periodicals]] under the name [http://www.austheos.org.au/cgi-bin/ui-csvsearch.pl?search=annie+besant&method=all&header=field4&page=24 '''Annie Besant'''].

== Later years ==

In 1929, Dr. Besant made her final tour of the United States, and On [[September 2]], 1929, she spoke to members on the [[Olcott (campus)|Olcott campus]] in a farewell address.

On [[September 20]], 1933, Annie Besant passed away just before her 85th birthday. She was cremated in [[Adyar (campus)|Adyar]] with great ceremony. Half of the ashes were deposited in the Ganges by [[Bhagavan Das]], near the site where [[Helena Petrovna Blavatsky|Mme Blavatsky]]’s ashes had been cast. The other half was placed in the [[Adyar (campus)#Garden of Remembrance|Garden of Remembrance at Adyar]]. Ten years after the final American tour, on [[July 19]], 1939, a fir tree was planted at the place where she last spoke on the [[Olcott (campus)|Olcott campus]], incorporating soil from Adyar's Garden of Remembrance brought by [[Henry Hotchener|Henry]] and [[Marie Russak Hotchener|Marie Hotchener]].<ref>"The Besant Commemoration," ''The American Theosophist'' 27.9 (September, 1939), 214.</ref>

== Tributes and memorials ==
[[File:Besant stamp.jpg|180px|right|thumb|Indian stamp issued in 1963]]
The Indian government issued a '''postage stamp''' honoring Mrs. Besant in 1963.

In addition to the '''schools''' she personally founded, other schools that have been named in her honor include Annie Besant School, Meerut, India.<ref>[http://www.anniebesant.in/history.html Annie Besant School].</ref>

Other groups and places named in her honor include:
* '''Annie Besant Memorial Hall''', Cardiff, Wales - opened in October, 1934.
* '''TOS Annie Besant Model School''', Rayagada, Odisha, India - opened in 1992 by the [[Theosophical Order of Service]] in Rayagada.
* '''Lodges''' named after Annie Besant include the American cities of Cleveland, Los Angeles, Tulsa, Boston, Seattle, Houston, Nashville, San Diego, Chicago, and Indianapolis.

[[File:AB Google Doodle.jpg|right|300px|thumb|Google Doodle posted October 1, 2015]]
== Annie Besant in popular culture ==

On October 1, 2015, a '''Google Doodle''' was posted to honor Dr. Besant's 168th birthday.

The DVD release of '''''The Adventures of Young Indiana Jones''''' included a companion historical documentary called "Annie Besant - An Unlikely Rebel." <ref>It appears in Chapter 5: Journey of Radiance, on Disc 7 of Volume 1, with a run-time of 26 minutes, 55 seconds.</ref>

== Biographies ==

Dr. Besant and her activities are the subject of many biographies, and are also covered extensively in works about H. P. Blavatsky, H. S. Olcott, C. W. Leadbeater, J. Krishnamurti, George Bernard Shaw, M. K. Gandhi, Charles Bradlaugh, birth control, Freethinking, women Freemasons, English trade unions, Hindu Renaissance, Indian National Congress, Indian nationalism, and Indian education. These are some of the biographies:

* Aiyangar, M V Srinivasa. '''''An Open Letter to Mrs. Annie Besant; Being a Reply to Her Attacks on Hinduism'''''. Madras, M. C. Narasimhacharya [1915]. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015024217815;view=1up;seq=1 Hathitrust].

* Aiyar, Ramaswami. '''''Annie Besant'''''. Delhi Publications Division, Ministry of Information and Broadcasting, <nowiki>[</nowiki>1963<nowiki>]</nowiki>. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015026275894;q1=Annie%20Besant Hathitrust].

* Besant, Arthur Digby. '''''The Besant Pedigree'''''. London: Besant & Co., 1930. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.31822035058536 Hathitrust].

* Besterman, Theodor. '''''Mrs. Annie Besant, a Modern Prophet''''', London: K. Paul, Trench, Trubner & Co., Ltd., 1934.

* Besterman, Theodore. '''''The Annie Besant Calendar'''''. London: The Theosophical Pub. House, 1927. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2834148 Hathitrust].

* Besterman, Theodore. '''''A Bibliography of Annie Besant'''''. London, The Theosophical society in England, 1924. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.32106002836655 Hathitrust].

* Bright, Esther. '''''Old Memories and Letters of Annie Besant'''''. London: Theosophical Publishing House, 1936. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015010435405 Hathitrust].

* Dictionary of National Biography. '''"Besant, Annie"''', ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website]. This is a particularly well-written account of her life.

* Dinnage, Rosemary. '''''Annie Besant'''''. Harmondsworth, Middlesex, England: Penguin Books, 1986.

* Fussell, Joseph H. Mrs. '''''Annie Besant and the Leadbeater Advice'''''. San Diego: 1913. Pamphlet. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2765584 Hathitrust].

* Indian Section, Theosophical Society. '''''In honour of Dr. Annie Besant: Lectures by Eminent Persons, 1952-88'''''. Varanasi, U.P., India: Indian Section, Theosophical Society, 1990.

* Kumar, Yudhistera. '''''Annie Besant as an Indian Educator'''''. With a foreword by B. Pattabhi Sitaramayya. Lashkar, Gwalior, Swarup Publications [introd. 1951] Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015039338606;q1=Annie%20Besant Hathitrust].

* Mukerji, N. N. '''''Unemployment and Limitation of Family. With 46 illus. and ports. of Mr. Charles Bradlaugh and Mrs. Annie Besant of 1877'''''. Calcutta, N.N. Mukerji, 1918. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015050564403;view=1up;seq=1 Hathitrust].

* Muthanna, I. M. '''''Mother Besant and Mahatma Gandhi'''''. Vellore, Tamil Nadu: Thenpulam, 1986. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049819025 Hathitrust].

* Nethercot, Arthur Hobart. '''''The First Five Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1960.

* Nethercot, Arthur Hobart. '''''The Last Four Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1963. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015011353763 Hathitrust].

* Pécastaing-Boissiere, Muriel. '''''Annie Besant (1847-1933): La lutte et la quête'''''. Paris: Éditions Adyar, 2015. '''English edition:''' '''''Annie Besant: Struggles and Quest'''''. London: Theosophical Publishing House, 2017. '''German edition:''' '''''Annie Besant : Weisheit und Wissenschaft - Die Biographie'''''. Aquamarin- Verlag GmbH, 2017.

* Prakasa, Sri. '''''Annie Besant'''''. Bombay: Bharatiya Vidya Bhavan, 1954.

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. 3rd edition - Bombay: Bharatiya Vidya Bhavan, 1962. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049219051 Hathitrust].

* Pruthi, Raj. '''''Annie Besant's rise to power in Indian politics, 1914-1917'''''. New Delhi : Concept Pub. Co., 1981. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015047661924 Hathitrust].

* Prakasa, Sri. '''''Annie Besant'''''. Bombay, Bharatiya Vidya Bhavan, 1954. 2nd ed

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. Bombay, Bharatiya Vidya Bhavan, 1962. 3rd ed.

* Taylor, Anne. '''''Annie Besant: A Biography'''''. Oxford: Oxford University Press, 1992. This is an academic study of Mrs. Besant that gives excellent coverage to her early life and political activities, but less depth to her Theosophical Society activities.

* Theosophical Society. '''''Woman World Honoured: Annie Besant, Warrior'''''. Madras, Theosophical Pub. House, 1943.

* Veritas <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Mrs. Besant and the Alcyone Case'''''. Mylapore, Madras [India] : Goodwin & Co., 1913. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2835070;view=1up;seq=5 Hathitrust].

* Wessinger, Catherine. '''''Annie Besant and Progressive Messianism (1847-1933)'''''. Lewiston, N.Y. : E. Mellen Press, 1988. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015025098925 Hathitrust].

* West, Geoffrey <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Annie Besant'''''. New York, Viking Press, 1928. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.$b284557;view=1up;seq=11 Hathitrust].

* Williams, Gertrude Marvin. '''''The Passionate Pilgrim: a Life of Annie Besant''''' . New York : Coward-McCann, 1931.

== Online resources ==
===Articles===
*[http://theosophy.ph/encyclo/index.php?title=Besant,_Annie# Annie Besant] in Theosopedia.
*[http://www.katinkahesselink.net/his/Besant-Educator.htm# Annie Besant as Instructor and Educator] by John Algeo
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No183.pdf# Dr. Besant: Warrior] by George S. Arundale
*[http://www.flonnet.com/fl1420/14201120.htm# A Special Kind of Person] by Radha Burnier
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No190_191.pdf# Annie Besant and the Changing World] by Bhagavan Das
*[http://www.theosophycanada.com/files/the-central-hindu-college.pdf# The Central Hindu College and Mrs. Besant] by Bhagavan Das
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No182.pdf# Dr. Besant and India's Religious Revival] by Hirendra Nath Datta
*[http://www.theosophical.org/publications/quest-magazine/1626# Something About Annie Besant] by Fritz Kunz
*[http://www.katinkahesselink.net/other/leadb2.html# Dr. Besant's First Use of Clairvoyance] by C.W. Leadbeater
*[http://www.theosophical.org/publications/quest-magazine/1366# Confounding or Amazing? The Multiple Deconversions of Annie Besant] by Carol Hanbery MacKay
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No186.pdf# Dr. Besant as a Comrade and a Leader] by C.P. Ramaswami Alyar
*[http://www.katinkahesselink.net/other/sender-besant.html# Annie Besant as an Early Theosophist] by Pablo Sender
*[http://www.katinkahesselink.net/his/shearman1.html# A Serious Dedication] by Hugh Shearman
*[http://www.ts-adyar.org/content/annie-besant-1847-1933# Annie Besant (1847 - 1933)] by Theosophical Society (Adyar)
*[http://www.theosophical.org/publications/quest-magazine/1323# An Irish High Priestess in India] by Lowell Thomas
*[http://international.theoservice.org/members/innergrowth/AnnieBesant-on-Service-Duty-Sacrifice.pdf Dr. Besant on Service, Duty, and Sacrifice] by Dorothy Bell

=== Books ===
*[http://www.gutenberg.org/files/12085/12085-h/12085-h.htm# Annie Besant: An Autobiography]

=== Videos===
Mrs. Besant appears in several silent films, but no recordings of her voice are known to exist.<ref>Sidney A. Cook letter to Mrs. E. Grace Ring. July 6, 1933. Sidney A. Cook Papers. Records Series 08.05. Theosophical Society in America Archives. Mr. Cook stated, "There are no records by Dr. Besant and probably never will be now, for she is very frail."</ref>
* [http://www.youtube.com/watch?v=dVe3iaf8RYA# Theosophist Annie Besant Documentary - Part 1], [http://www.youtube.com/watch?v=JKszSgT1Fqs# Part 2] and [http://www.youtube.com/watch?v=EY5bQeCjsXo# Part 3] on You Tube
* [https://theosophy.world/resource/c-w-leadbeater-annie-besant-krishnamurti-theosophy-uk "C W Leadbeater, Annie Besant, Krishnamurti - Theosophy UK"]. Footage of Annie Besant, C. W. Leadbeater, and J. Krishnamurti in mid-1920s, found in the archives of The International Theosophical Centre, Naarden, Netherlands. Available from Theosophy World Resource Centre.

===Additional resources===
* [http://www.kurtleland.com/annie-besant-shrine/orientation/41-chronology# Annie Besant - Chronology] by Kurt Leland.
* [http://www.astro.com/cgi/chart.cgi?wgid=wgeJwljs0KwkAMhJ9GUIiQVKXqkoOC9KDoSTyn7vYH3VTaldK3d1svYfhmkklfv2pOTOlZyKjlo-tEAxxUawcFEBACbdcpULpPduCxj6CUNyBcGrWNwumazRKc388LmMwN6QrhG7eQxoGARmyu4h1PZ2P63zJiK8ExRXR7hiZ3bVRjncnD8Il_-VCxhN5U3cBLMm3H9Mh-fm41Xg# Annie Besant's Natal Chart] at Astrodienst
* [http://www.khaldea.com/charts/anniebesant.shtml Annie Besant Natal Horoscope] at Khaldea.
* [http://www.katinkahesselink.net/other/c/c-besant.html About Annie Besant] at KatinkaHesselink.net

== Notes ==
<references/>

[[Category:Presidents of TS Adyar|Besant, Annie]]
[[Category:Associates of HPB|Besant, Annie]]
[[Category:Lecturers|Besant, Annie]]
[[Category:Writers|Besant, Annie]]
[[Category:Editors|Besant, Annie]]
[[Category:Journalists|Besant, Annie]]
[[Category:Leaders|Besant, Annie]]
[[Category:Clairvoyants|Besant, Annie]]
[[Category:Nationality English|Besant, Annie]]
[[Category:Imprisoned|Besant, Annie]]
[[Category:Social activists|Besant, Annie]]
[[Category:Feminists|Besant, Annie]]
[[Category:Suffragists|Besant, Annie]]
[[Category:Co-Masons|Besant, Annie]]
[[Category:Anti-vivisectionists|Besant, Annie]]
[[Category:TS Adyar|Besant, Annie]]
[[Category:Famous people|Besant, Annie]]
[[Category:Chelas|Besant, Annie]]
[[Category:People who encountered Mahatmas|Besant, Annie]]
[[Category:People who witnessed phenomena|Besant, Annie]]
[[Category:Received Mahatma Letters|Besant, Annie]]
[[Category:Inner Group of HPB|Besant, Annie]]
[[Category:Clairvoyant research|Besant, Annie]]
[[Category:People|Besant, Annie]]

[[ru:Безант Анни]]
[[es:Annie Besant]]

Annie Besant

2018-12-27T15:46:50Z

Ariel Martínez: /* The Fruits of Philosophy */

[[File:Annie Besant color.jpg|270px|right|thumb|Annie Besant painting by Dan Doolin]]
== Early life and family ==

Annie Wood was born in London on [[October 1]], 1847, to middle-class parents William Wood and Emily Morris, of Irish origin. Annie's childhood was difficult. Her father, a doctor, died when she was only five years old, after accidentally contracting tuberculosis from a deceased man. His death left the family severely strained financially. Not long after this, one of Annie's brothers died too. Her mother tried running a boarding house for boys at Harrow School but was unable to support her daughter. In 1855, she put Annie under the care of her philanthropic friend Ellen Marryat, who would be able to provide the girl a good education. This changed Annie's life drastically.

At eighteen Annie got engaged to shy and austere evangelical Anglican, Frank Besant. Two years later, in 1867, she married the 26-year-old clergyman. Within a few years the couple had two children, Digby and Mabel. The marriage, however, was not a happy one. Conflicts arouse over Annie's independence as well as her religious and political concerns, but she was also physically ill-treated by her husband. So terrible was her marriage that once, with poison in her hand, she thought of committing suicide. As she was about to drink it she heard a clear voice of stern reproval, which said to her: "O Coward, coward, who used to dream of martyrdom and cannot stand a few years of woe". She instantly threw the bottle out of the window and never forgot the voice.<ref>Curuppumullage Jinarājadāsa, ''A Short Biography of Dr. Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1932), 5-6.</ref></blockquote>

Eventually, in 1873, she left her husband and returned to London, keeping the custody of her daughter.

== Early social activism ==

Around the time of her marriage Annie visited some friends in Manchester, where she got into contact with both English radicals and the Irish Fenian Martyrs of Manchester. Through elderly lawyer William Roberts, much loved by the workers of Manchester for his unpaid work on their behalf, she became acquainted with the conditions of the urban poor. All this awakened her political and social consciousness.

After her marriage Annie began to support farm workers who were fighting to unionise and to win better conditions; her husband sided with the landlords and farmers.

During her marriage and soon after her separation, Annie began to lose her faith in Christianity and gradually fell into atheism and the [[Freethought|Freethought movemen]]t, which sought to alleviate human suffering through education and social reform. In the summer of 1874 she became a member of the National Secular Society. In 1875, she would be elected as its vice-president. During this stage of her life she would become a remarkable supporter of freedom of thought, women's rights, secularism, birth control, Fabian socialism and workers' rights.

At the head of the movement was Charles Bradlaugh, who soon developed a close relationship with Besant. He was the editor of the radical newspaper the ''National Reformer'' and gave her a job working for it as a columnist and reviewer. During the next few years she wrote many articles on issues such as marriage and women's right to vote, trade unions, national education, birth control, and the abolition of capital punishment. At this time Besant also developed a reputation as an outstanding public speaker. Her first talk was on '''"The Political Status of Women"''' and it was a success, printed later as a pamphlet.

Besant began to lecture around the country, sometimes along with Bradlaugh, sometimes by herself, and soon became one of the most prominent champions of atheism and freethought in Britain.

=== The Fruits of Philosophy ===

Besant and Bradlaugh became household names in 1877 when they republished a pamphlet promoting birth-control by the American Charles Knowlton entitled '''''The Fruits of Philosophy'''''. The work claimed that in order to be happy, working-class families had to be able to decide how many children they wanted. The pamphlet was highly controversial and caused a real scandal, especially among the religious establishment. It was vigorously opposed by the Church and eventually banned as an "obscene work."

They were arrested and put on trial; charged with publishing material that was "likely to deprave or corrupt those whose minds are open to immoral influences." In court they argued that "we think it more moral to prevent conception of children than, after they are born, to murder them by want of food, air and clothing."

During the trial Besant was instrumental in founding the '''Malthusian League''', which would advocate for the abolition of penalties for the promotion of contraception. She wrote and published her own birth-control pamphlet with a "less coarse" style entitled ''The Laws of Population''. The idea of a woman advocating birth-control received wide-publicity. Newspapers like ''The Times'' accused Besant of writing "an indecent, lewd, filthy, bawdy and obscene book." They were both found guilty of publishing an "obscene libel" and sentenced to six months in prison. However, the conviction was quashed on appeal due to a technicality.

In spite of the legal victory, Annie had to pay a terrible price for the scandal. Rev. Besant used the publicity of the affair to file a case for the custody of their daughter Mabel. He was able to persuade the court that she was unfit to look after her on the grounds of Annie being an atheist, associated to infidel Charles Bradlaugh, and promoter of an indecent obscene pamphlet.

The loss of her two children caused her great grief. When they grew up, however, they both became devoted admirers of their mother.

On Charles Knowlton's book, "The Fruits of Philosophy", republished by Besant and Bradlaugh, Mahatma [[Kuthumi]] says:
<blockquote>
«...the book published by them — "The Fruits of Philosophy" is infamous and highly pernicious in its effects whatever and however beneficent and philanthropic the objects that led to the publication of the work. I regret — very deeply, my dear friend, to be obliged to differ widely in my views upon the said subject from you. I would rather avoid the unpleasant discussion. As usual, H.P.B. blundered greatly in rendering what she was told to say to Mrs. K., but on the whole she gave it out correctly. I have not read the work — nor ever will; but I have its unclean spirit, its brutal aura before me, and I say again in my sight the advices offered in the work are abominable; they are the fruits of Sodom and Gommorah rather than of Philosophy, the very name of which it degrades.»<ref>A. T. Barker, ''The Mahatma Letters to A. P. Sinnett'', 1923, Letter Nº 86.</ref>
</blockquote>

=== The Match Girls ===

In the 1880's Besant began to shift her political views, deserting Bradlaugh's radicalism for the more moderate socialism of the noted organisation, the '''Fabian Society'''. Annie hesitated for a time before changing her allegiance, which would bring her "into collision with the dearest of my friends." Finally, she publicly embraced Socialism in the Summer of 1885, during a lecture by a young and little-known '''George Bernard Shaw'''. As they became acquainted, he greatly admired her skills as a lecturer: "Now at this time Mrs. Besant was the greatest orator in England, and possibly in Europe... I have never heard her excelled."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12.</ref> He saw her involvement in Fabianism as a means of developing her organizational skills and teamwork.
<blockquote>
In selecting the Fabian Society for her passage through Socialism Mrs. Besant made a very sound choice; for it was the only one of the three Socialist Societies then competing with one another in which there was anything to be learnt that she did not already know. It was managed by a small group of men who were not only very clever individually, but broken in to team work with one another so effectually that they had raised the value of the Society's output far above that of the individual output of any one of them... This was exactly what Mrs. Besant needed at that moment to complete her equipment."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12-13.</ref>
</blockquote>

This was a time of growing working class agitation, increased by poor working conditions and high unemployment. By the end of 1887, a mass rally against unemployment was held in Trafalgar Square; Besant was a key speaker at the event. The rally was disrupted by the police, leading to one death and many injuries. The events created a great sensation, and became known as "Bloody Sunday." Besant took the charge of organizing legal aid for the jailed workers and support for their families.
[[File:Match Girls Strike plaque.jpg|230px|right|thumb|Plaque for Match Girls Strike, 1888]]
Some months later, young socialist [[Herbert Burrows]] brought to her attention the health-threatening situation of young women workers at the Bryant & May match factory. They worked long hours for low pay and were liable to suffer from industrial illnesses. At the time, the matchstick industry was a very powerful lobby, since electric light was not yet widely available, and matches were an essential commodity. On [[June 23]], 1888, Annie published an article ''White Slavery'', where she drew attention to the dangers of phosphorus fumes, and complained about the low wages paid to the women. The three who provided information for Annie's article were fired. Annie helped the women to form a Matchgirls Union and, after a three week strike, the company was forced to make significant concessions, including the re-employment the three victimized women. The public sympathy and success of the strike was an important development in the unskilled trades union movement.

== Introduction to Madame Blavatsky ==

In spite of the success in her social activism Besant was still unhappy and felt a deep void. In recalling this period of her life she wrote:

<blockquote>Ever more and more had been growing on me the feeling that something more than I had was needed for the cure of social ills. The Socialist position sufficed on the economic side, but where to gain the inspiration, the motive, which should lead to the realisation of the Brotherhood of Man?<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 308.</ref></blockquote>

For a few years now she had been growing dissatisfied with the field of social reform. She saw the limitation of its reach to solve humanity's problems. She had also failed to find and "organise bands of unselfish workers" and was wondering "where was the material for the nobler Social Order". As a result of this she had also become interested in psychology, hypnotism, dreams, etc. It was at this time that she came across [[Alfred Percy Sinnett|A. P. Sinnett]]'s first book, [[The Occult World (book)|''The Occult World'']], which explained the seemingly supernatural phenomena as being part of unknown aspects of the natural law. She then started researching into [[Spiritualism]] and its phenomena, [[clairvoyance]], [[clairaudience]], and [[Telepathy|thought-reading]].<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 309.</ref>

One day, in 1889, an event happened that would mark the beginning of a new life. She wrote:

<blockquote>I was making desperate efforts to pierce the darkness, and was seeking with passionate earnestness to obtain some direct evidence of the existence of [[Soul]] and of the superphysical worlds; one evening as I sat alone, concentrating my mind on this longing, I heard the Master's voice--but knew not whose it was--and after some questions asked by Him and answered by me, came the promise that I should soon find the light--a promise quickly verified.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60a, compiled and edited by Daniel H. Caldwell</ref></blockquote>

This voice, unknown to her at the time, was that of the [[Morya|Mahatma Morya]], who was to become her [[Master of Wisdom|Master]]. He had asked her: "Are you willing to sacrifice everything to find Truth?", and she replied, "Yes, Lord". Then the voice continued: "You will find it soon." She did not know who had spoken, but it was the same voice as on the earlier occasion.

Two weeks later her friend [[William Thomas Stead|W. T. Stead]], the famous Editor of the ''Pall Mall Gazette'' and founder of the journal ''Review of Reviews'', gave her two large volumes asking her if she could review them. "My young men all fight shy of them, but you are quite mad enough on these subjects to make something of them." The books were the two volumes of [[The Secret Doctrine (book)|''The Secret Doctrine'']], written by [[Helena Petrovna Blavatsky|H. P. Blavatsky]]. She described her experience in reading the book as follows:

<blockquote>As I turned over page after page the interest became absorbing; but how familiar it seemed; how my mind leapt forward to presage the conclusions, how natural it was, how coherent, how subtle, and yet how intelligible. I was dazzled, blinded by the light in which disjointed facts were seen as parts of a mighty whole, and all my puzzles, riddles, problems, seemed to disappear. The effect was partially illusory in one sense, in that they all had to be slowly unravelled later, the brain gradually assimilating that which the swift intuition had grasped as truth. But the light had been seen, and in that flash of illumination I knew that the weary search was over and the very Truth was found.<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 310.</ref></blockquote>

She wrote the review and it was published in ''The Pall Mall Gazette'' (London) on [[April 25]], 1889. Then, she sent a note to the author asking to be allowed to call upon her. Mme. Blavatsky answered with a cordial note of invitation, saying:

<blockquote>I too have long been wishing to make your acquaintance, as there is nothing in the world that I admire more than pluck and the rare courage to come out and state one’s opinions boldly in the face of all the world.<ref>[http://www.katinkahesselink.net/other/sender-besant.html#_ednref3# Annie Besant as an Early Theosophist] by Pablo Sender</ref></blockquote>

On the evening of [[May 10]], Besant and her friend [[Herbert Burrows]] went to meet with Mme. Blavatsky. After some informal conversation Blavatsky expressed her wish to have Besant joining the Theosophical Society. Although she wanted to join, she was aware that this step would produce a rift with all her previous Freethinker and Socialist associates and friends, especially Charles Bradlaugh. She became a member of the Society on [[May 21]], 1889.<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 314.</ref>

=== Seeing the Master ===

In July 1889, she joined Mme. Blavatsky in Fontainebleau and witnessed the writing of [[The Voice of the Silence (book)|''The Voice of the Silence'']]. It was here that she saw the radiant astral figure of her [[Morya|Master Morya]] for the first time, visible to her physical eyes. She wrote:

<blockquote>I will tell you about the first occasion on which I saw my Master. Soon after I had joined the Society, it happened that I was in England at a time when H. P. B. was in Fontainebleau, France, where [[The Voice of the Silence (book)|''The Voice of the Silence'']] was written. She wrote me to go over and join her, which I did with joy. She was living in a delightful old house out in the country, and I was put in a bed-room near hers, a door connecting the two. One night I awoke suddenly owing to an extraordinary feeling that there was in the room. The air was all throbbing, and it seemed as if an electric machine was playing there; the whole room was electric. I was so astonished (for it was my first experience of the kind) that I sat up in bed, wondering what on earth could be happening. It was quite dark, and in those days I was not a bit clairvoyant. At the foot of the bed a luminous figure appeared, and stood there from half a minute to a minute. It was the figure of a very tall man, and I thought, from pictures I had seen, it was H. P. B.’s Master. Near him was another figure, more faintly luminous, which I could not clearly distinguish. The brilliant figure stood quite still, looking at me, and I was so utterly astounded that I sat perfectly still, simply looking at Him; I did not even think of saluting Him. So I remained motionless and then gradually the figure vanished. Next day I told H. P. B. what had happened, and she replied: ‘Yes, Master came to see me in the night, and went into your room to have a look at you.’ This was my first experience of seeing a Master; it must have been clearly a case of materialisation, for as I have said, I was not in the least clairvoyant at the time.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60b, compiled and edited by Daniel H. Caldwell</ref></blockquote>

== Early Theosophical work ==
[[File:Annie Besant in black standing.jpg|200px|right]]

Her decision to join the Theosophical Society met a storm of criticism from her former associates in London. To explain her change of view, on [[August 4]] and [[August 11|11]], 1889, she delivered a lecture in the Hall of Science on the subject '''"Why I Became a Theosophist'''."

On [[September 4]] of that year, in [[H. P. Blavatsky|HPB]]’s house, she met [[Henry Steel Olcott|H. S. Olcott]], co-founder of the Theosophical Society and international President. He immediately recognized her value. He wrote in [[Old Diary Leaves (book)|Old Diary Leaves]]: "At the time of my [first] visit I had the chance to see of what infinite tenderness and unselfish compassion Mrs Besant was capable,"<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 192.</ref> and, "She is the most important gain to us since Sinnett."<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 184.</ref>

In this month she began editing the monthly theosophical journal [[Lucifer (periodical)|''Lucifer'']] with HPB.

On [[January 17]], 1890, she was elected as president of the [[Blavatsky Lodge]]. By the middle of the year her rented home in 19 Avenue Road became the new headquarters for the European Section of the TS, where HPB lived until the end of her life.

In August, 1890, Besant became one of twelve members of the [[Inner Group]] of the Esoteric Section, formed by HPB. On [[April 1]], 1891, a month before her death, Blavatsky appointed her to the highest official position in the Inner Group, after that of herself:

<blockquote>I hereby appoint in the name of the ''Master'', Annie Besant Chief Secretary of the Inner Group of the Esoteric Section and Recorder of the Teachings.<ref>Henk J. Spierenburg (compiler), ''The Inner Group Teachings of H. P. Blavatsky'' (San Diego, CA: Point Loma Publications, Inc, 1995), xv.</ref></blockquote>

A few months later she began her career as international lecturer for [[Theosophy]]. In April 1891 she visits the United States for a lecture tour and attends the TS American Section Convention in Boston. Mme. Blavatsky dies in London while Besant was on her trip back to London.

Besant succeeded HPB as head of the [[Esoteric Section]] in Europe.

After the death of Blavatsky, she continues her activities as international speaker, delivering hundreds of lectures in the US, Europe, India, and Australasia. A number of these lectures were published in book or pamphlet form. In addition to this, she becomes an author. From 1892 to 1904 she wrote the following books: ''The Seven Principles of Man'', ''Reincarnation'', ''Death–and After?'', ''Karma'', ''Man and His Bodies'', ''The Ancient Wisdom'', ''Some Problems of Life'', ''Esoteric Christianity; or The Lesser Mysteries'', ''Thought Power: Its Control and Culture'', ''A Study in Consciousness: A Contribution to the Study of Psychology''. In 1895 she receives the [[Subba Row Medal]] award for her 1894 Convention Lectures, published as ''The Self and Its Sheaths''.

== Incursion in Spiritism ==
By 1892, Besant was seen participating in seances, in an attempt to communicate with the late [[Blavatsky]]:
<blockquote>
«In 1892, only a year after her death, my colleague Mr. Basil Crump, Barrister-at-Law, was investigating the phenomena of a certain trance medium shortly before he joined the T. S. He was present at a private sitting with this medium in the studio of an artist friend, to which Mrs. Besant came with another member of H. P. B.'s Inner Group, Miss Emily Kislingbury, in order to speak with her deceased teacher. An intelligence calling itself "Madame Blavatsky" controlled the medium, and Mrs. Besant held a conversation with it. Later when Mr. Crump became acquainted with H. P. B.'s explanation of Spiritualistic phenomena, and her express denial that the true immortal Ego ever commu nicatedin this manner, he was naturally astonished that one of her most learned pupils should for a moment entertain such a possibility and waste her valuable time in attending a seance. But now he sees that it was only an early symptom of the astounding credulity and ignorance of occult science she has since exhibited...»<ref>Alice Leighton Cleather, ''H. P. Blavatsky A Great Betrayal'', 1922, p. 57n-58n. [http://www.filosofiaesoterica.com/wp-content/uploads/2017/01/Alice-Cleather_HP-Blavatsky_A-Great-Betrayal.pdf]</ref>
</blockquote>

== Magnetization by Chakravarti ==

Annie Besant was repeatedly "magnetized" by Gyanendra Nath Chakravarti (a member of the Prayag lodge in Allahabad and representative for Brahmanism at the Chicago World's Fair in 1893), as described by Dr. Archibald Keightley, who in 1893 he witnessed these events:
<blockquote>
«I lived at Headquarters during Mr. Chakravarti's visit there and knew from Mrs. Besant, from him and from personal observation, of his frequent magnetisation of Mrs. Besant. He said that he did it to "coördinate her bodies for work to be done." To a physician and a student of occultism, the magnetisation of a woman advanced to the critical age of mid-life, a vegetarian, an ascetic, by a man, a meat-eater, one of full habit, large appetite and of another and dark race, is not wise. The latter magnetism will assuredly overcome the former, however excellent the intentions of both persons. And I soon saw the mental effect of this in Mrs. Besant's entire change of view, in other matters besides those of H.P.B. and Mr. Judge.»<ref>''The Path'', X, jun 1895, p99-100.[http://www.iapsop.com/archive/materials/the_path/the_path_v10_n3_june_1895.pdf]</ref>
</blockquote>
Chakravarti belonged to a group of orthodox Brahmins who wanted to destroy Blavatsky's work because they did not want her to give Westerners occult knowledge that they considered reserved for the scholars of their caste.

== Her work in India ==

On [[October 20]], 1893, Annie Besant departed for India for the first time, arriving there on [[November 16]]. There, she would travel extensively for four months giving lectures in many cities. In December she delivered her first International Convention lectures at Adyar, which included a talk on "India and Its Mission."

Talking about the effect of her early work on the Indian mind, especially of the [[Hinduism|Hindus]], Col. Olcott writes:

<blockquote>The development of Mrs. Besant’s relations with our work in India have been, moreover, what, to me, is the best possible evidence that she is, indeed, the agent selected to fructify the seeds which had been planted by H. P. B. and myself during the previous fifteen years. She has swept away all vestiges of the mistrust as to our mission in India, such as was entertained by the great body of orthodox Brahmins, who looked on my colleague and myself as in fact secret agents for a [[Buddhism|Buddhist]] propaganda and the would-be destroyers of Hinduism.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fifth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 92.</ref></blockquote>

Her influence in the educational, cultural, and political life of India would be remarkable.

=== Indian nationalist movement ===

The ''Dictionary of National Biography'' describes her political activity following Olcott's death:

<blockquote>She poured her superabundant energy into campaigning for self-government by means of newspapers she controlled—The Commonweal and New India—and in lectures such as India Bond or Free? (1926). In 1913 she joined the Indian National Congress. In 1915 she proposed to its executive committee that a network of home rule leagues be set up across the country. While at the outbreak of the 1914–18 war most Indian politicians, including Gandhi, the rising star, called a truce in their opposition to the raj, Besant did not, proclaiming 'England's need is India's opportunity' (New India, August 1914). In 1916 the tragedy of the Dublin Easter rising incited Mrs Besant to new heights of ferocity and contempt. In May 1917 the viceroy, Lord Chelmsford, bowed to Anglo-Indian demands and interned her at Ootacamund. The historic announcement made at Westminster on 20 August 1917... secured her release, when all India celebrated... On 26 December 1917 she became the first woman president of the 32nd Indian National Congress meeting at Calcutta. It was the summit of her influence, which thereafter declined. <ref>"Besant, Annie", ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website].</ref>
</blockquote>

Besant's political work for India may be said to have started on [[December 22]], 1894, when she addressed the '''Indian National Congress''' for the first time. However, she definitely entered the Indian political arena in 1913, with the goal of achieving dominion status for the country. She joined the Indian National Congress and published a series of lectures entitled ''Wake up, India! A plea for social reform.''

In 1914, Annie Besant purchased an Indian newspaper and changed its name to [[New India (periodical)|New India]]. She used this newspaper to support the movement for Indian Nationalism, attack the colonial government of India and promote India's self-rule. In 1916 Besant launched the All India Home Rule League and became the first Organizing Secretary of the Central Committee. Organized to demand self-government within the British Empire, this was the first political party in India to have regime change as its main goal.
[[File:Birla House .jpeg|right|350px|thumb|House where Dr. Besant was kept under arrest. A plaque commemorates the historic event.]]
On [[June 15]], 1917, she and her two supporters, [[G. S. Arundale]] and [[B. P. Wadia]], were arrested by the Madras government. They were interned under house arrest the next day in Gulistan at Pudumund in Ooty, which was a property built by [[H. S. Olcott]] in 1890 as his summer home. Besant's arrest created a focus for protest and the movement spread out. When, on [[September 15]] of that year, she was freed, crowds all over India welcomed her. In December she took over as president of the Indian National Congress for a year, being the first woman to do so. The demand for self-rule in 1917 is regarded as an important milestone and a turning point in the struggle for Indian independence.<ref>[http://www.deccanchronicle.com/nation/in-other-news/150617/100-years-on-historians-remember-annie-besants-house-arrest-in-ooty-1.html 100 years on, historians remember Annie Besant’s house arrest in Ooty] at www.deccanchronicle.com</ref>

In 1919 Indian political sentiment began to favor native [[Mohandas Gandhi]], who had returned from leading Asians in a struggle against racism in South Africa. He encouraged a mass-based civil disobedience, albeit in a non-violent way. Seventy-three-year old Annie Besant opposed this policy, warning that promoting disobedience would end up in violence. Her proposal was to work for a change in the laws. Indians followed Gandhi's leadership, eventually leading to the independence of India in 1947, in the midst of violent clashes between Hindus, Sikhs and Muslims.

=== Work in education ===

Mrs. Besant was a tireless advocate for improving education in India. She helped to establish the [[Society for the Promotion of National Education]] to support school initiatives designed for Indian students in a country that was headed for home rule. She was particularly involved with these schools:

* Besant Theosophical College, Madanapalle, India
* National School, Bangalore, India
* National University of India, Chennai, India
* Annie Besant School, Indore, India
* Central Hindu College, Benares, India - founded in 1898 and now known as Benares Hindu University.
* Annie Besant School, Allahabad, India - established October 2, 1926<ref>"Annie Besant School Allahabad" in [http://en.wikipedia.org/wiki/Annie_Besant_School_Allahabad Wikipedia]</ref>
* Besant Memorial School, Chennai, India - opened June 2, 1934 under headmaster [[Sankara Menon]], M. A., "a young and brilliant graduate of Madras University''.<ref>"Adyar News," ''The American Theosophist'' 22.9 (September, 1934), 208.</ref>

In recognition for her efforts in the field of Indian education, the Banaras Hindu University conferred upon her the Degree of Doctor of Letters.<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 28.</ref>

She gave positions to many Theosophists to teach in and supervise the schools, including [[George S. Arundale]], [[Nilakanta Sri Ram]], [[James H. Cousins]], [[Margaret Cousins]], [[Fritz Kunz]], [[Pieter K. Roest]], [[Mary K. Neff]], and [[Ernest Wood]].

==== Central Hindu College ====

Soon after her arrival Besant gathered around her a group of Indians interested in the regeneration of their country. After much planning she founded the Central Hindu College in Benares, which now is the nucleus of the Banaras Hindu University. [[Theosophist]]s from around the world came to India to help in this, including [[Francesca Arundale]] and [[George S. Arundale]].<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 25-26.</ref>

The object of the College was to impart sound secular education, combined with moral and religious instruction, based on the fundamental tenets of Hinduism. The College prepared students for the M.A. and M.Sc. and lower examinations of the Allahabad University till the year 1917. Three years earlier, the management and control of the College had passed from the hands of its original trustees to the Hindu University Society, which was carrying on the work of inaugurating the present University.<ref>[http://www.theosophycanada.com/brief-history-of-the-central-hindu-college.php Brief History of the Central Hindu College] at TheosophyCanada.com</ref>

=== Indian Boy Scouts Association ===

During the course of 1916 Besant organized some troops of Boy Scouts in Madras and Benares. They followed the Scout Law, although the boys wore Indian turbans and sang Indian songs. When a request was sent to the founder of the international movement of Boys Scouts, Robert Baden-Powell, to recognize the Indian troops as part of the international organization, he refused. She then began to campaign for it, publishing an article in her newspaper [[New India (periodical)|New India]] on [[October 13]], 1916, an article entitled "Why not Indian Scouts?"<ref>Urmila Sharma, S.K. Sharma, ''Indian Political Thought'' (New Delhi: Atlantic Publishers and Distributors, 1996), 197.</ref> She organized the Indian Boy Scouts Association, based in Madras, headed by herself and George Arundale.

A few other organizations began to be formed in the country. In 1921, when Besant had gathered more than 20,000 members, Baden-Powell came to India, and recognized all the different Scout organizations in the country as part of the international movement. He conferred upon her the Badge of the Silver Wolf, a great honor. It was sent to her by the Viceroy of India, who included a personal letter.<ref>"Olcott Scout Benefit Performance," ''The American Theosophist'' 22.8 (August, 1934), 188.</ref>

== President of the Theosophical Society ==
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On [[July 6]], 1907, Annie Besant was elected as International President of the [[Theosophical Society]].

* 1908:
**Initiated the expansion of [[Adyar (campus)|Adyar]] property expanding it to 266 acres.
**February: founded the [[Theosophical Order of Service]].
**May: Inaugurated the [[Vasanta Press]] in Adyar.
**October: Established the [[International Order of the Round Table]].
**October: Established the Sons of India and the Daughters of India.

As President, Mrs. Besant supervised all the departments of the [[Adyar (campus)|Adyar headquarters estate]]; edited [[The Theosophist (periodical)|''The Theosophist'']]; and advised in the management of the [[Theosophical Publishing House (Adyar)|Theosophical Publishing House]] and the [[Vasanta Press]], as well as lecturing throughout the world.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>

Mr. Jinarājadāsa wrote of her schedule:
<blockquote>
Dr. Besant worked from 6:30 a.m. to 8:15 p.m., with half an hour's interval for her midday meal, and half or three quarters of an hour for tea and chat. She took her supper at 8:30.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>
</blockquote>

== Invocation ==

Members of the [[Theosophical Society (Adyar)]] around the world regularly recite an [[Universal Invocation|invocation]] penned by Mrs. Besant. [[Curuppumullage Jinarājadāsa|C. Jinarājadāsa]] wrote of its use in the ceremony of reciting the Prayers of the Religions, introduced at the [[Golden Jubilee Convention]] of 1925: "The ceremony always concludes with Dr. Besant's beautiful and famous invocation repeated by all:"<ref>C. Jinarājadāsa, Foreword to ''Bhārata Samāj Pūja,'' (Adyar, Madras, India: The Theosophical Publishing House, 1948), 6-7.</ref>
[[File:O Hidden Life.jpg|right|370px|thumb|Title of "O Hidden Life"]]
<blockquote>
O Hidden Life, vibrant in every atom; 
O Hidden Light, shining in every creature; 
O Hidden Love, embracing all in Oneness; 
May each who feels himself as one with Thee, 
Know he is also one with every other.
</blockquote>
The words were set to music at least twice, by [[Charles Elliott Fouser]] and by J. Eleanor Stakesby-Lewis,<ref>NOTE: Both versions are available from Theosophical Society in America Archives.</ref> and another member, W. H. Perrins, proposed yet another version.<ref>W. H. Perrins correspondence with James S. Perkins. September-November, 1953. James S. Perkins Papers. Records Series 08.06. Theosophical Society in America Archives.</ref>

== Oratory and speaking tours ==

Throughout all the years of her social activism and Theosophical work, Dr. Besant was much in demand as a public speaker. More information will be found at '''[[Besant lectures]]'''.

[[File:Annie Besant tree plaque.jpg|right|350px||thumb|Plaque under tree planted where AB last spoke on Olcott campus.]]

== Other work ==

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In the United States, Mrs. Besant purchased land in 1927 to establish the Happy Valley Foundation in Ojai, California. A school was not formed immediately, but with the efforts of [[J. Krishnamurti]] and others, the [[Besant Hill School of Happy Valley]] now operates on that site.

== Editorial work ==

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'''NOTE''' - see list at [http://www.kurtleland.com/annie-besant-shrine/periodicals/63-xvi-periodicals-edited-by-annie-besant-1878-1933 KurtLeland.com].

Mrs. Besant edited a weekly periodical called [[The Commonweal (periodical)|''The Commonweal'']].<ref>C. Hayavando Rao, ''The Indian Biographical Dictionary'' (Adyar: Pillar & Co.,1915), vi. Available online at [http://archive.org/details/indianbiographic00raoc Archive.org.]
</ref>

== Writings ==

Mrs. Besant left a large body of books and pamphlets, which are listed in '''[[Besant writings]]'''.

She also wrote hundreds of magazine articles and editorials. Over 2500 articles written for periodicals of the [[Theosophical Society (Adyar)|Theosophical Society located in Adyar]] are documented in the [[Union Index of Theosophical Periodicals]] under the name [http://www.austheos.org.au/cgi-bin/ui-csvsearch.pl?search=annie+besant&method=all&header=field4&page=24 '''Annie Besant'''].

== Later years ==

In 1929, Dr. Besant made her final tour of the United States, and On [[September 2]], 1929, she spoke to members on the [[Olcott (campus)|Olcott campus]] in a farewell address.

On [[September 20]], 1933, Annie Besant passed away just before her 85th birthday. She was cremated in [[Adyar (campus)|Adyar]] with great ceremony. Half of the ashes were deposited in the Ganges by [[Bhagavan Das]], near the site where [[Helena Petrovna Blavatsky|Mme Blavatsky]]’s ashes had been cast. The other half was placed in the [[Adyar (campus)#Garden of Remembrance|Garden of Remembrance at Adyar]]. Ten years after the final American tour, on [[July 19]], 1939, a fir tree was planted at the place where she last spoke on the [[Olcott (campus)|Olcott campus]], incorporating soil from Adyar's Garden of Remembrance brought by [[Henry Hotchener|Henry]] and [[Marie Russak Hotchener|Marie Hotchener]].<ref>"The Besant Commemoration," ''The American Theosophist'' 27.9 (September, 1939), 214.</ref>

== Tributes and memorials ==
[[File:Besant stamp.jpg|180px|right|thumb|Indian stamp issued in 1963]]
The Indian government issued a '''postage stamp''' honoring Mrs. Besant in 1963.

In addition to the '''schools''' she personally founded, other schools that have been named in her honor include Annie Besant School, Meerut, India.<ref>[http://www.anniebesant.in/history.html Annie Besant School].</ref>

Other groups and places named in her honor include:
* '''Annie Besant Memorial Hall''', Cardiff, Wales - opened in October, 1934.
* '''TOS Annie Besant Model School''', Rayagada, Odisha, India - opened in 1992 by the [[Theosophical Order of Service]] in Rayagada.
* '''Lodges''' named after Annie Besant include the American cities of Cleveland, Los Angeles, Tulsa, Boston, Seattle, Houston, Nashville, San Diego, Chicago, and Indianapolis.

[[File:AB Google Doodle.jpg|right|300px|thumb|Google Doodle posted October 1, 2015]]
== Annie Besant in popular culture ==

On October 1, 2015, a '''Google Doodle''' was posted to honor Dr. Besant's 168th birthday.

The DVD release of '''''The Adventures of Young Indiana Jones''''' included a companion historical documentary called "Annie Besant - An Unlikely Rebel." <ref>It appears in Chapter 5: Journey of Radiance, on Disc 7 of Volume 1, with a run-time of 26 minutes, 55 seconds.</ref>

== Biographies ==

Dr. Besant and her activities are the subject of many biographies, and are also covered extensively in works about H. P. Blavatsky, H. S. Olcott, C. W. Leadbeater, J. Krishnamurti, George Bernard Shaw, M. K. Gandhi, Charles Bradlaugh, birth control, Freethinking, women Freemasons, English trade unions, Hindu Renaissance, Indian National Congress, Indian nationalism, and Indian education. These are some of the biographies:

* Aiyangar, M V Srinivasa. '''''An Open Letter to Mrs. Annie Besant; Being a Reply to Her Attacks on Hinduism'''''. Madras, M. C. Narasimhacharya [1915]. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015024217815;view=1up;seq=1 Hathitrust].

* Aiyar, Ramaswami. '''''Annie Besant'''''. Delhi Publications Division, Ministry of Information and Broadcasting, <nowiki>[</nowiki>1963<nowiki>]</nowiki>. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015026275894;q1=Annie%20Besant Hathitrust].

* Besant, Arthur Digby. '''''The Besant Pedigree'''''. London: Besant & Co., 1930. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.31822035058536 Hathitrust].

* Besterman, Theodor. '''''Mrs. Annie Besant, a Modern Prophet''''', London: K. Paul, Trench, Trubner & Co., Ltd., 1934.

* Besterman, Theodore. '''''The Annie Besant Calendar'''''. London: The Theosophical Pub. House, 1927. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2834148 Hathitrust].

* Besterman, Theodore. '''''A Bibliography of Annie Besant'''''. London, The Theosophical society in England, 1924. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.32106002836655 Hathitrust].

* Bright, Esther. '''''Old Memories and Letters of Annie Besant'''''. London: Theosophical Publishing House, 1936. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015010435405 Hathitrust].

* Dictionary of National Biography. '''"Besant, Annie"''', ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website]. This is a particularly well-written account of her life.

* Dinnage, Rosemary. '''''Annie Besant'''''. Harmondsworth, Middlesex, England: Penguin Books, 1986.

* Fussell, Joseph H. Mrs. '''''Annie Besant and the Leadbeater Advice'''''. San Diego: 1913. Pamphlet. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2765584 Hathitrust].

* Indian Section, Theosophical Society. '''''In honour of Dr. Annie Besant: Lectures by Eminent Persons, 1952-88'''''. Varanasi, U.P., India: Indian Section, Theosophical Society, 1990.

* Kumar, Yudhistera. '''''Annie Besant as an Indian Educator'''''. With a foreword by B. Pattabhi Sitaramayya. Lashkar, Gwalior, Swarup Publications [introd. 1951] Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015039338606;q1=Annie%20Besant Hathitrust].

* Mukerji, N. N. '''''Unemployment and Limitation of Family. With 46 illus. and ports. of Mr. Charles Bradlaugh and Mrs. Annie Besant of 1877'''''. Calcutta, N.N. Mukerji, 1918. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015050564403;view=1up;seq=1 Hathitrust].

* Muthanna, I. M. '''''Mother Besant and Mahatma Gandhi'''''. Vellore, Tamil Nadu: Thenpulam, 1986. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049819025 Hathitrust].

* Nethercot, Arthur Hobart. '''''The First Five Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1960.

* Nethercot, Arthur Hobart. '''''The Last Four Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1963. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015011353763 Hathitrust].

* Pécastaing-Boissiere, Muriel. '''''Annie Besant (1847-1933): La lutte et la quête'''''. Paris: Éditions Adyar, 2015. '''English edition:''' '''''Annie Besant: Struggles and Quest'''''. London: Theosophical Publishing House, 2017. '''German edition:''' '''''Annie Besant : Weisheit und Wissenschaft - Die Biographie'''''. Aquamarin- Verlag GmbH, 2017.

* Prakasa, Sri. '''''Annie Besant'''''. Bombay: Bharatiya Vidya Bhavan, 1954.

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. 3rd edition - Bombay: Bharatiya Vidya Bhavan, 1962. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049219051 Hathitrust].

* Pruthi, Raj. '''''Annie Besant's rise to power in Indian politics, 1914-1917'''''. New Delhi : Concept Pub. Co., 1981. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015047661924 Hathitrust].

* Prakasa, Sri. '''''Annie Besant'''''. Bombay, Bharatiya Vidya Bhavan, 1954. 2nd ed

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. Bombay, Bharatiya Vidya Bhavan, 1962. 3rd ed.

* Taylor, Anne. '''''Annie Besant: A Biography'''''. Oxford: Oxford University Press, 1992. This is an academic study of Mrs. Besant that gives excellent coverage to her early life and political activities, but less depth to her Theosophical Society activities.

* Theosophical Society. '''''Woman World Honoured: Annie Besant, Warrior'''''. Madras, Theosophical Pub. House, 1943.

* Veritas <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Mrs. Besant and the Alcyone Case'''''. Mylapore, Madras [India] : Goodwin & Co., 1913. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2835070;view=1up;seq=5 Hathitrust].

* Wessinger, Catherine. '''''Annie Besant and Progressive Messianism (1847-1933)'''''. Lewiston, N.Y. : E. Mellen Press, 1988. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015025098925 Hathitrust].

* West, Geoffrey <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Annie Besant'''''. New York, Viking Press, 1928. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.$b284557;view=1up;seq=11 Hathitrust].

* Williams, Gertrude Marvin. '''''The Passionate Pilgrim: a Life of Annie Besant''''' . New York : Coward-McCann, 1931.

== Online resources ==
===Articles===
*[http://theosophy.ph/encyclo/index.php?title=Besant,_Annie# Annie Besant] in Theosopedia.
*[http://www.katinkahesselink.net/his/Besant-Educator.htm# Annie Besant as Instructor and Educator] by John Algeo
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No183.pdf# Dr. Besant: Warrior] by George S. Arundale
*[http://www.flonnet.com/fl1420/14201120.htm# A Special Kind of Person] by Radha Burnier
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No190_191.pdf# Annie Besant and the Changing World] by Bhagavan Das
*[http://www.theosophycanada.com/files/the-central-hindu-college.pdf# The Central Hindu College and Mrs. Besant] by Bhagavan Das
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No182.pdf# Dr. Besant and India's Religious Revival] by Hirendra Nath Datta
*[http://www.theosophical.org/publications/quest-magazine/1626# Something About Annie Besant] by Fritz Kunz
*[http://www.katinkahesselink.net/other/leadb2.html# Dr. Besant's First Use of Clairvoyance] by C.W. Leadbeater
*[http://www.theosophical.org/publications/quest-magazine/1366# Confounding or Amazing? The Multiple Deconversions of Annie Besant] by Carol Hanbery MacKay
*[https://cdn.website-editor.net/e4d6563c50794969b714ab70457d9761/files/uploaded/AdyarPamphlet_No186.pdf# Dr. Besant as a Comrade and a Leader] by C.P. Ramaswami Alyar
*[http://www.katinkahesselink.net/other/sender-besant.html# Annie Besant as an Early Theosophist] by Pablo Sender
*[http://www.katinkahesselink.net/his/shearman1.html# A Serious Dedication] by Hugh Shearman
*[http://www.ts-adyar.org/content/annie-besant-1847-1933# Annie Besant (1847 - 1933)] by Theosophical Society (Adyar)
*[http://www.theosophical.org/publications/quest-magazine/1323# An Irish High Priestess in India] by Lowell Thomas
*[http://international.theoservice.org/members/innergrowth/AnnieBesant-on-Service-Duty-Sacrifice.pdf Dr. Besant on Service, Duty, and Sacrifice] by Dorothy Bell

=== Books ===
*[http://www.gutenberg.org/files/12085/12085-h/12085-h.htm# Annie Besant: An Autobiography]

=== Videos===
Mrs. Besant appears in several silent films, but no recordings of her voice are known to exist.<ref>Sidney A. Cook letter to Mrs. E. Grace Ring. July 6, 1933. Sidney A. Cook Papers. Records Series 08.05. Theosophical Society in America Archives. Mr. Cook stated, "There are no records by Dr. Besant and probably never will be now, for she is very frail."</ref>
* [http://www.youtube.com/watch?v=dVe3iaf8RYA# Theosophist Annie Besant Documentary - Part 1], [http://www.youtube.com/watch?v=JKszSgT1Fqs# Part 2] and [http://www.youtube.com/watch?v=EY5bQeCjsXo# Part 3] on You Tube
* [https://theosophy.world/resource/c-w-leadbeater-annie-besant-krishnamurti-theosophy-uk "C W Leadbeater, Annie Besant, Krishnamurti - Theosophy UK"]. Footage of Annie Besant, C. W. Leadbeater, and J. Krishnamurti in mid-1920s, found in the archives of The International Theosophical Centre, Naarden, Netherlands. Available from Theosophy World Resource Centre.

===Additional resources===
* [http://www.kurtleland.com/annie-besant-shrine/orientation/41-chronology# Annie Besant - Chronology] by Kurt Leland.
* [http://www.astro.com/cgi/chart.cgi?wgid=wgeJwljs0KwkAMhJ9GUIiQVKXqkoOC9KDoSTyn7vYH3VTaldK3d1svYfhmkklfv2pOTOlZyKjlo-tEAxxUawcFEBACbdcpULpPduCxj6CUNyBcGrWNwumazRKc388LmMwN6QrhG7eQxoGARmyu4h1PZ2P63zJiK8ExRXR7hiZ3bVRjncnD8Il_-VCxhN5U3cBLMm3H9Mh-fm41Xg# Annie Besant's Natal Chart] at Astrodienst
* [http://www.khaldea.com/charts/anniebesant.shtml Annie Besant Natal Horoscope] at Khaldea.
* [http://www.katinkahesselink.net/other/c/c-besant.html About Annie Besant] at KatinkaHesselink.net

== Notes ==
<references/>

[[Category:Presidents of TS Adyar|Besant, Annie]]
[[Category:Associates of HPB|Besant, Annie]]
[[Category:Lecturers|Besant, Annie]]
[[Category:Writers|Besant, Annie]]
[[Category:Editors|Besant, Annie]]
[[Category:Journalists|Besant, Annie]]
[[Category:Leaders|Besant, Annie]]
[[Category:Clairvoyants|Besant, Annie]]
[[Category:Nationality English|Besant, Annie]]
[[Category:Imprisoned|Besant, Annie]]
[[Category:Social activists|Besant, Annie]]
[[Category:Feminists|Besant, Annie]]
[[Category:Suffragists|Besant, Annie]]
[[Category:Co-Masons|Besant, Annie]]
[[Category:Anti-vivisectionists|Besant, Annie]]
[[Category:TS Adyar|Besant, Annie]]
[[Category:Famous people|Besant, Annie]]
[[Category:Chelas|Besant, Annie]]
[[Category:People who encountered Mahatmas|Besant, Annie]]
[[Category:People who witnessed phenomena|Besant, Annie]]
[[Category:Received Mahatma Letters|Besant, Annie]]
[[Category:Inner Group of HPB|Besant, Annie]]
[[Category:Clairvoyant research|Besant, Annie]]
[[Category:People|Besant, Annie]]

[[ru:Безант Анни]]
[[es:Annie Besant]]

Charles Webster Leadbeater

2018-07-01T22:52:19Z

Ariel Martínez:

ARTICLE UNDER CONSTRUCTION 
 
 
[[File:Leadbeater portrait.jpg|250px|right|thumb|Leadbeater portrait by Erling Roberts, 1940]]
'''Charles Webster Leadbeater''' was an English Theosophist associated with the [[Theosophical Society (Adyar)|Theosophical Society based in Adyar, Chennai, India]]. He was best known for his extensive writings, his clairvoyant observations, and his involvement in the early life of [[Jiddu Krishnamurti]].

== Early life ==
[[File:CW Leadbeater 2.jpg|140px|left|thumb|Charles Leadbeater as a young man]]
Charles Webster Leadbeater was born in Stockport, Cheshire, England to Charles Leadbeater, a railway contractor's clerk, and his wife Emma. The date of his birth was [[February 16]], 1854, and his christening took place on March 19, 1854.<ref>England, Select Births and Christenings, 1538-1975.</ref> the England Censuses of 1861 and 1881 confirm that year. However, beginning in the early 1880s, Leadbeater gave his birth date as [[February 17]], 1847. That date appears in the 1891 census, in his passport, and is also reflected in passenger lists and other records. The earlier year, 1847, is the same year that Leadbeater's close associate [[Annie Besant]] was born.

According to C. Jinarajadasa, the Leadbeater family was Norman French in origin, with name Le Batre (the builder), later Englished to Leadbeater. One branch of the family followed "Prince Charlie of the Stuart dynasty and its custom was to christen the eldest son "Charles".<ref>Curuppumullage Jinarājadāsa, ''The "K. H." Letters to C. W. Leadbeater'' (Adyar, Madras: The Theosophical Publishing House, 1980), 53.</ref></blockquote>

In 1858 the family went to Brazil, and his father died a few years later, in 1862.

In [[December 21]], 1879, following the footsteps of his uncle, Mr. Leadbeater was ordained a priest in the Church of England. However, he always kept an open mind for things that did not fall within orthodox Christianity, such as psychic and Spiritualistic phenomena. Whenever he heard of ghosts or hunted houses he conducted his own investigations. He also attended the lectures given by [[Annie Besant]] (then an atheist) at the Hall of Science.

== Coming in touch with the Master ==

In 1883, Mr Leadbeater read a copy of A. P. Sinnett’s book [[The Occult World (book)|''The Occult World'']] and became very interested in [[Theosophy]]. He met the author, who was at the time receiving letters from two of the [[Masters of Wisdom]], and joined the [[London Lodge]] of the [[Theosophical Society]], in November 1883. He was immediately attracted to the ideal of the Masters and felt that each "should set before himself the definite intention of becoming a pupil of one of the great Adept Masters".

One day, while investigating Spiritualistic phenomena with renowned medium and Theosophist [[William Eglinton]], one of the latter's [[Mediumship#Spirit_guides|Spirit-guides]] named [[William_Eglinton#Ernest|"Ernest"]] assured he could transmit a letter from Mr. Leadbeater to the Masters. On [[March 3]], 1884, he wrote a letter to [[Koot Hoomi|Master K.H.]] offering himself as a [[chela]] so that he could "learn more of the truth". He sent the letter to Mr. Eglinton, who placed it in a box he had for Ernest's use, and from which it eventually disappeared. Several months passed and he did not receive any reply.

In the meantime, he met Mme Blavatsky, who arrived at London on April and unexpectedly attended a rather troubled meeting of the London Lodge where new officer were being elected. He described the "truly tremendous impression" that Mme. Blavatsky had on him. Her plan was to stay in Europe until November 1st of that year, when she was to sail for India. On [[October 30]], two days before her departure, Mr. Leadbeater traveled to London to say good-bye to HPB. He stayed the night with the Sinnett's. That evening HPB informed him that [[Djual Khool|"D.K."]] had said that the Master had sent a reply to his letter of March 3rd. On the next day, Mr. Leadbeater returned to his house and found the Master's letter, which opened as follows:

<blockquote>Last spring--March the 3rd--you wrote a letter to me and entrusted it to "Ernest". Tho' the paper itself never reached me--nor was it ever likely to, considering the nature of the messenger--its contents have.<ref>Curuppumullage Jinarājadāsa, ''The "K. H." Letters to C. W. Leadbeater'' (Adyar, Madras: The Theosophical Publishing House, 1980), 12.</ref></blockquote>

In the letter the Master said that a member should "force" the Master to accept him as a chela by doing good works for humanity, working on self-purification, and making sacrifices for the Theosophical cause. He also warned CWL that he would have to atone for the collective karma of the Christian clergy to which he belonged. Finally, the Master suggested that he could go to Adyar to work for a few months. The letter closes with the following words:

<blockquote>So now choose and grasp your own destiny, and may our Lord's the Tathagata's memory aid you to decide for the best. K. H.<ref>Curuppumullage Jinarājadāsa, ''The "K. H." Letters to C. W. Leadbeater'' (Adyar, Madras: The Theosophical Publishing House, 1980), 14.</ref></blockquote>

He decided to follow the Master's suggestion. However, he found out he could not take a leave of absence from his position in the local Church school, of which he was manager--he had to resign to it. He decided to go back to London to talk to Mme. Blavatsky (who was leaving London the next morning) and, through her agency, ask the Master whether he wanted him to take this more drastic action. Late that night, in a gathering of some Theosophists that had come to say farewell to HPB, the answer was precipitated on her open hand, witnessed by several people. It said:

<blockquote>Since your intuition led you in the right direction and made you understand that it was my desire you should go to Adyar immediately – I may say more. The sooner you go the better. Do not lose one day more than you can help. Sail on the 5th if possible. Join Upasika at Alexandria. Let no one know you are going and may the blessing of our Lord, and my poor blessing shield you from every evil in your new life. 
Greeting to you my new chela. K.H. Show my notes to no one.<ref>Curuppumullage Jinarājadāsa, ''The "K. H." Letters to C. W. Leadbeater'' (Adyar, Madras: The Theosophical Publishing House, 1980), 52.</ref></blockquote>

== Your first instructor ==

The orthodox Brahmin [[Subba Row]] intentionally instilled distorted versions of esoteric philosophy and said plagues of [[Blavatsky|H.P.B.]] because he repudiated that she gave Westerners the knowledge that he considered reserved for Brahmins. This marked Leadbeater a lot:
<blockquote>
Subba Row related to us recently more concerning Madame’s remarkable complex character than I, at least, had previously known; and it shows us plainly how foolish it would be to blame her for what in anyone else would be called a want of common moral qualities. We were right in believing that the original H. P. Blavatsky, who was by nature clairvoyant and who had some knowledge of occultism, disappeared from earth life some twenty years ago, and that a certain Adept, who in some way had failed to reach his goal, voluntarily took possession of her body, or was placed there --- partly as a punishment, in order to do all in his power to promulgate the truth through her. We likewise understood rightly that when engaged on other business he was frequently absent from this body. But now I come to a point about which I was completely in error. I thought that during the absence of the Adept, the body was in a state similar to that of Margrave in Bulwer Lytton’s "Strange Story," only animated by its original lower constituents. But it seems this was not the case. At her death, all the usual constituents of the body left it as with that of others, and the present inhabitant had to supply the whole want from his own organisation. For this purpose two Chelas, but little versed in occultism, were selected to take the Adept’s place when necessary; and as no Adept or Chela can enter into a woman’s body during times of illness, at such times it had to be taken possession of by a terrible ill-tempered, ignorant old Tibet woman, in place of the Adept or Chelas, as she was the only female available for this purpose. It seems that when either of the four replaced one of the others, he or she had no idea of what had been said or done by the predecessor, and thus endless confusion occurred. This explains the fact that Madame so often contradicts what she had said a few hours previously, which fact naturally greatly excited Hodgson’s suspicions. It likewise accounts for the fact that sometimes she seems to know less about occultism than we ourselves do, while at others she speaks with the power and authority of a Rishi. For months together, in consequence of her various illnesses, the terrible old woman alone has inhabited her almost all the time, and all around her have suffered from her ill-temper. Still the Adept maintains his connection, in the hope, as we think, to be able to complete his promulgation of the "secret doctrine" through her. Whether this poor diseased body will hold together long enough for this purpose no one at present can predict. Of course this true explanation is useless for outsiders. But I think I can give even to them a satisfactory explanation of Madame’s contradictions without attributing intentional untruth to her, when I inform them that, as a Russian, she was prone to exaggeration, coupled with an unretentive memory and an excitable style of speaking; and especially when we consider that English is not her mother tongue and therefore she often makes mistakes. Poor old lady! her life has truly been a wonderful one, and who can say what will still come of it!<ref>Letter written by Leadbeater in 1885, cited in ''Light'' (London), March 2, 1901, p. 103.[http://www.iapsop.com/archive/materials/light/light_v21_mar_1901.pdf]</ref>
</blockquote>
Leadbeater never visited [[Blavatsky]] when he returned to London and that was the goal of [[Subba Row]], that people would lose faith in her.

== Early Theosophical work ==

In 1886 Leadbeater was a member of the small headquarters staff at Adyar, along with President-Founder [[Henry Steel Olcott|Colonel Olcott]], [[A. J. Cooper-Oakley]], and a few Indian workers. Very little money was coming into Adyar in those days apart from small incomes made selling books and coconuts. "When the [carriage] horses died one after another, for several months Mr. Leadbeater, as acting editor of [[The Theosophist (periodical)|''The Theosophist'']] had to walk the seven miles to Madras with proofs, etc."<ref>C. Jinarājadāsa, "Administration of Adyar Headquarters," ''The American Theosophist'' 36.5 (April, 1947), 73-75, 82.</ref>

When Olcott founded [[Ananda College]] in Colombo, Ceylon (now Sri Lanka) on [[November 1]], 1886, he installed Leadbeater as the first principal. While in Ceylon, Leadbeater served as General Secretary of the Theosophical Society in that country from 1888-1889.<ref>"General Secretaries". ''The Theosophical Year Book, 1938.'' (Adyar, Madras, India: Theosophical Publishing House, 1938), 152.</ref>

== Accusations of pedophilia, expulsion and return to Society ==

In 1906, Leadbeater was accused of forcing adolescents, students under his education, to masturbate. Mary Lutyens gathered the testimonies of the students in the book Krishnamurti: The Years of Awakening, where she states that the children in question would have revealed these practices to their parents;<ref>Mary Lutyens, Krishnamurti: The Years of Awakening, p.13. New York, Farrar Straus and Giroux, 1975.</ref> the Chicago Theosophical Society had addressed the same reproaches against Leadbeater.

In 1906 a commission of the American branch of the Society was appointed to investigate the facts of the pedophilia in which Leadbater was involved, but, before the meeting, the latter gave his resignation to "save society from shame" , as Henry Steel Olcott wrote.<ref>Lutyens 1975, p.16.</ref>

Leadbeater responded to the accusations by saying that the compelling adolescent sexuality would lead his students to have encounters with the prostitutes, and then to "protect" them taught them to periodically discharge the sexual energy through masturbation to avoid the karmic and moral consequences of the sexual relations according to him illicit with girls.

In the following years, Lutyens had to talk about the protection of Leadbeater's favorite students, some of whom slept with him in his own room and with whom Leadbeater would have had real sex.<ref>Lutyens 1975, p.202.</ref><ref>Peter Washington, ''Madame Blavatsky's Baboon'', Secker and Warburg, Londra, 1993, pp.116-118, 121-123.</ref> Other members of society They accused of touching the genitals of a preadolescent child.

However, and the repetition of similar incidents over the years, none of the accusations against him led to legal proceedings or judicial decisions against Leadbeater, especially since they always managed to escape just in time. A judge in a custody case denounced in India (in relation to the legal guardian of Jiddu Krishnamurti and his brother Nityananda) noted in his regulation that Leadbeater was anchored to "immoral ideas". This led Annie Besant, friend and collaborator of Leadbeater, to carry out media coverage in the London Times.<ref>«Naranian vs. Besant», lettera scritta da Annie Besant al ''Times'', 2 giugno 1913, p.7.</ref><ref>Kersey, John. 'Arnold Harris Mathew and the Old Catholic Movement in England 1908-52''. p.199.</ref>.

However, it was well known in the Theosophical Society that Leadbeater had a problematic and ambiguous relationship, especially on the sexual plane, with the young students he was dealing with. Later, in 1909, he was rehabilitated in the Theosophical Society as a result of the pressure of Annie Besant, who had become president after intense struggles in the organization, having exercised it over the other members.

== International lecture tours ==
[[File:C W Leadbeater 1912.jpg|left|230px|thumb|C. W. Leadbeater in 1912]]
 

== Krishnamurti ==

In May, 1909, C. W. Leadbeater ran into 13-year old [[Jiddu Krishnamurti|J. Krishnamurti]] who was playing in the beach, exhibiting "the most wonderful [[aura]] he has ever seen, without a particle of selfishness." Although Theosophist and scholar [[Ernest Wood]], who had tried to help the boy with his homework, considered him to be dim-witted, Leadbeater predicted that Krishnamurti would become a spiritual teacher and a great orator "much greater" than even [[Annie Besant]].<ref>Mary Lutyens, ''Krishnamurti: The Years of Awakening'' (New York: Farrar, Straus and Giroux, 1975), 21.</ref>

CWL nourished, educated and trained young Krishnamurti, who gradually began to resent the discipline imposed on him. As he became a teenager and left [[Adyar (campus)|Adyar]] to live in Europe, he grew rebellious about his supposed spiritual role, and their relationship got more distant. But in 1922 this changed.

J. Krishnamurti arrived to Sydney in April to attend the Australian National Convention. There, he saw again CWL after about ten years. He wrote in a letter to Lady Emily C.W.L. was "just the same", and added: "He is much whiter in hair, just as jovial & beaming with happiness. He was very glad to see us. He took my arm & held on to it & introduced me to all with a 'voilà' in his tone. I was very glad to see him too."<ref>Mary Lutyens, ''Krishnamurti: The Years of Awakening'' (New York: Farrar, Straus and Giroux, 1975), 140.</ref>

During one of the meetings at the Convention an argument broke out concerning Leadbeater. J. Krishnamurti, who was present, declared that he knew Leadbeater better than most of those present, and that he could speak with some authority. As he reported later, he then declared that CWL "was one of the purest and one of the greatest men I had ever met. His clairvoyance may be doubted but not his purity."<ref>Mary Lutyens, ''Krishnamurti: The Years of Awakening'' (New York: Farrar, Straus and Giroux, 1975), 143.</ref>

After Krishnamurti left Australia he began to meditate and regain his touch with the Masters, as a result of which he had a [[Jiddu Krishnamurti#Life-altering experiences|a life-altering experience]]. After this he wrote to CWL:

<blockquote>I began consciously and deliberately to destroy the wrong accumulations of the past years since I had the ''misfortune'' of leaving you. Here let me acknowledge with shame that my feelings towards you were not what they should have been. Now, they are wholly different, I think I love and respect you as mighty few people do. My love for you when we first met at Adyar has returned bringing with it the love from the past. Please ''don't'' think that I am writing mere platitudes and worn out phrases. They are not and you, my dearest brother, know me, in fact better than myself. I wish, with all my heart, that I could see you now.<ref>Mary Lutyens, ''Krishnamurti: The Years of Awakening'' (New York: Farrar, Straus and Giroux, 1975), 160.</ref></blockquote>

== Liberal Catholic Church ==

[[File:Eucharistic-form.jpg|250px|right|thumb|Image of the Etheric Temple, as seen by the Rt. Rev. Charles W. Leadbeater]]

'''UNDER CONSTRUCTION''' 
'''UNDER CONSTRUCTION''' 
Leadbeater’s clairvoyant abilities shaped the development of the LCC. In 1920 he published ''The Science of the Sacraments'', which described the astral forms that he saw when the Christian sacraments were performed. He found the Eucharist, or mass, to be particularly powerful. “It is a plan,” he wrote, “for helping on the evolution of the world by the frequent outpouring of floods of spiritual force.” When properly enacted, he said, the ceremony created an astral “thought-edifice” that can take on any number of variations, although it is usually based on a foursquare ground plan surmounted with a dome. To create as powerful a vehicle as possible, the celebrant needs to perform the Eucharist correctly and with intention (as opposed to rote mechanical enactment). The Catholic and Anglican rites of Leadbeater’s day were, he said, defective, so he and Wedgwood recast them. “We set to work to eliminate the many features which from our point of view disfigure and weaken the older liturgies,” [[James Ingall Wedgwood]] later wrote. “References to fear of God, to His wrath and to everlasting damnation were taken out, also the constant insistence on the sinfulness and worthlessness of man.” The resulting liturgy was published in 1919.

== Years at The Manor ==
[[File:CWL at Manor Sydney.jpg|250px|right|thumb|C. W. Leadbeater at The Manor, Sydney, Australia]] 
 
 
 
 
 
 
 

== Return to Adyar ==

In 1929, [[Annie Besant]] wrote:
<blockquote>
My Brother Leadbeater, after nearly 16 years' residence in Australia, has returned to Adyar to make his home here as of yore. For several years he has been living in Australia for nine months and making a three months' trip to Adyar. Now he retires to reverse that process. I am happy to have him with me again, for he is always a tower of strength and a fount of wisdom.<ref>''General Report of the Theosophical Society, 1929'', page 21-22.</ref>
</blockquote>
[[File:CW Leadbeater 1.jpg|240px|right|thumb|Charles W. Leadbeater]]
== Writings ==

Mr. Leadbeater wrote an extensive body of work, which is listed in [[Leadbeater writings]]. Often he collaborated with [[Annie Besant]] in writing about esoteric subjects. Young people such as [[Basil Hodgson-Smith]] and [[Fritz Kunz]] assisted with his massive correspondence, and [[Ernest Wood]] helped to compile some of the books.

== Later years ==

He passed away on [[March 1]], 1934 in Perth, Western Australia.

== Honors and awards ==

[[Ananda College]] in Colombo, Sri Lanka awards the '''C. W. Leadbeater Challenge Trophy''' in honor of the first principal of the school.

The large 3-story residential building for visitors at Adyar is called '''Leadbeater Chambers'''. It was the first concrete building of its size in India, and the cornerstone was laid [[March 17]], 1910 by [[Annie Besant]].

== Notes ==
<references/>

== Online resources ==
===Articles and pamphlets===
*[http://www.theosophical.org/files/resources/articles/AppreciationofCWL.pdf# An Appreciation of C. W. Leadbeater] by Geoffrey Hodson
*[http://www.katinkahesselink.net/his/leadbeat.html# C. W. Leadbeater - A Great Occultist] Compiled by Sandra Hodson and Mathias J. van Thiel
*[http://www.katinkahesselink.net/his/shearman5.html# C.W. Leadbeater in Retrospect] By Hugh Shearman

===Additional resources===
*[http://www.cwlworld.info# CWL World]
*[http://www.katinkahesselink.net/other/c/c_cwl.html# Articles by and about C.W. Leadbeater] at Katinkahesselink.net

[[Category:Clairvoyants|Leadbeater, Charles]]
[[Category:Chelas|Leadbeater, Charles]]
[[Category:Received Mahatma Letters|Leadbeater, Charles]]
[[Category:Healers|Leadbeater, Charles]]
[[Category:Writers|Leadbeater, Charles]]
[[Category:Lecturers|Leadbeater, Charles]]
[[Category:Liberal Catholic Church|Leadbeater, Charles]]
[[Category:Christian clergy|Leadbeater, Charles]]
[[Category:Christians|Leadbeater, Charles]]
[[Category:Nationality English|Leadbeater, Charles]]
[[Category:TS Adyar|Leadbeater, Charles]]
[[Category:People who encountered Mahatmas|Leadbeater, Charles]]
[[Category:General Secretaries in TS Adyar|Leadbeater, Charles]]
[[Category:Clairvoyant research|Leadbeater, Charles]]
[[Category:People|Leadbeater, Charles]]
[[ru:Ледбитер]]

Charles Webster Leadbeater

2018-07-01T22:46:02Z

Ariel Martínez:

ARTICLE UNDER CONSTRUCTION 
 
 
[[File:Leadbeater portrait.jpg|250px|right|thumb|Leadbeater portrait by Erling Roberts, 1940]]
'''Charles Webster Leadbeater''' was an English Theosophist associated with the [[Theosophical Society (Adyar)|Theosophical Society based in Adyar, Chennai, India]]. He was best known for his extensive writings, his clairvoyant observations, and his involvement in the early life of [[Jiddu Krishnamurti]].

== Early life ==
[[File:CW Leadbeater 2.jpg|140px|left|thumb|Charles Leadbeater as a young man]]
Charles Webster Leadbeater was born in Stockport, Cheshire, England to Charles Leadbeater, a railway contractor's clerk, and his wife Emma. The date of his birth was [[February 16]], 1854, and his christening took place on March 19, 1854.<ref>England, Select Births and Christenings, 1538-1975.</ref> the England Censuses of 1861 and 1881 confirm that year. However, beginning in the early 1880s, Leadbeater gave his birth date as [[February 17]], 1847. That date appears in the 1891 census, in his passport, and is also reflected in passenger lists and other records. The earlier year, 1847, is the same year that Leadbeater's close associate [[Annie Besant]] was born.

According to C. Jinarajadasa, the Leadbeater family was Norman French in origin, with name Le Batre (the builder), later Englished to Leadbeater. One branch of the family followed "Prince Charlie of the Stuart dynasty and its custom was to christen the eldest son "Charles".<ref>Curuppumullage Jinarājadāsa, ''The "K. H." Letters to C. W. Leadbeater'' (Adyar, Madras: The Theosophical Publishing House, 1980), 53.</ref></blockquote>

In 1858 the family went to Brazil, and his father died a few years later, in 1862.

In [[December 21]], 1879, following the footsteps of his uncle, Mr. Leadbeater was ordained a priest in the Church of England. However, he always kept an open mind for things that did not fall within orthodox Christianity, such as psychic and Spiritualistic phenomena. Whenever he heard of ghosts or hunted houses he conducted his own investigations. He also attended the lectures given by [[Annie Besant]] (then an atheist) at the Hall of Science.

== Coming in touch with the Master ==

In 1883, Mr Leadbeater read a copy of A. P. Sinnett’s book [[The Occult World (book)|''The Occult World'']] and became very interested in [[Theosophy]]. He met the author, who was at the time receiving letters from two of the [[Masters of Wisdom]], and joined the [[London Lodge]] of the [[Theosophical Society]], in November 1883. He was immediately attracted to the ideal of the Masters and felt that each "should set before himself the definite intention of becoming a pupil of one of the great Adept Masters".

One day, while investigating Spiritualistic phenomena with renowned medium and Theosophist [[William Eglinton]], one of the latter's [[Mediumship#Spirit_guides|Spirit-guides]] named [[William_Eglinton#Ernest|"Ernest"]] assured he could transmit a letter from Mr. Leadbeater to the Masters. On [[March 3]], 1884, he wrote a letter to [[Koot Hoomi|Master K.H.]] offering himself as a [[chela]] so that he could "learn more of the truth". He sent the letter to Mr. Eglinton, who placed it in a box he had for Ernest's use, and from which it eventually disappeared. Several months passed and he did not receive any reply.

In the meantime, he met Mme Blavatsky, who arrived at London on April and unexpectedly attended a rather troubled meeting of the London Lodge where new officer were being elected. He described the "truly tremendous impression" that Mme. Blavatsky had on him. Her plan was to stay in Europe until November 1st of that year, when she was to sail for India. On [[October 30]], two days before her departure, Mr. Leadbeater traveled to London to say good-bye to HPB. He stayed the night with the Sinnett's. That evening HPB informed him that [[Djual Khool|"D.K."]] had said that the Master had sent a reply to his letter of March 3rd. On the next day, Mr. Leadbeater returned to his house and found the Master's letter, which opened as follows:

<blockquote>Last spring--March the 3rd--you wrote a letter to me and entrusted it to "Ernest". Tho' the paper itself never reached me--nor was it ever likely to, considering the nature of the messenger--its contents have.<ref>Curuppumullage Jinarājadāsa, ''The "K. H." Letters to C. W. Leadbeater'' (Adyar, Madras: The Theosophical Publishing House, 1980), 12.</ref></blockquote>

In the letter the Master said that a member should "force" the Master to accept him as a chela by doing good works for humanity, working on self-purification, and making sacrifices for the Theosophical cause. He also warned CWL that he would have to atone for the collective karma of the Christian clergy to which he belonged. Finally, the Master suggested that he could go to Adyar to work for a few months. The letter closes with the following words:

<blockquote>So now choose and grasp your own destiny, and may our Lord's the Tathagata's memory aid you to decide for the best. K. H.<ref>Curuppumullage Jinarājadāsa, ''The "K. H." Letters to C. W. Leadbeater'' (Adyar, Madras: The Theosophical Publishing House, 1980), 14.</ref></blockquote>

He decided to follow the Master's suggestion. However, he found out he could not take a leave of absence from his position in the local Church school, of which he was manager--he had to resign to it. He decided to go back to London to talk to Mme. Blavatsky (who was leaving London the next morning) and, through her agency, ask the Master whether he wanted him to take this more drastic action. Late that night, in a gathering of some Theosophists that had come to say farewell to HPB, the answer was precipitated on her open hand, witnessed by several people. It said:

<blockquote>Since your intuition led you in the right direction and made you understand that it was my desire you should go to Adyar immediately – I may say more. The sooner you go the better. Do not lose one day more than you can help. Sail on the 5th if possible. Join Upasika at Alexandria. Let no one know you are going and may the blessing of our Lord, and my poor blessing shield you from every evil in your new life. 
Greeting to you my new chela. K.H. Show my notes to no one.<ref>Curuppumullage Jinarājadāsa, ''The "K. H." Letters to C. W. Leadbeater'' (Adyar, Madras: The Theosophical Publishing House, 1980), 52.</ref></blockquote>

== Your first instructor ==

The orthodox Brahmin Subba Row intentionally instilled distorted versions of esoteric philosophy and said plagues of [[Blavatsky|H.P.B.]] because he repudiated that she gave Westerners the knowledge that he considered reserved for Brahmins. This marked Leadbeater a lot:
<blockquote>
Subba Row related to us recently more concerning Madame’s remarkable complex character than I, at least, had previously known; and it shows us plainly how foolish it would be to blame her for what in anyone else would be called a want of common moral qualities. We were right in believing that the original H. P. Blavatsky, who was by nature clairvoyant and who had some knowledge of occultism, disappeared from earth life some twenty years ago, and that a certain Adept, who in some way had failed to reach his goal, voluntarily took possession of her body, or was placed there --- partly as a punishment, in order to do all in his power to promulgate the truth through her. We likewise understood rightly that when engaged on other business he was frequently absent from this body. But now I come to a point about which I was completely in error. I thought that during the absence of the Adept, the body was in a state similar to that of Margrave in Bulwer Lytton’s "Strange Story," only animated by its original lower constituents. But it seems this was not the case. At her death, all the usual constituents of the body left it as with that of others, and the present inhabitant had to supply the whole want from his own organisation. For this purpose two Chelas, but little versed in occultism, were selected to take the Adept’s place when necessary; and as no Adept or Chela can enter into a woman’s body during times of illness, at such times it had to be taken possession of by a terrible ill-tempered, ignorant old Tibet woman, in place of the Adept or Chelas, as she was the only female available for this purpose. It seems that when either of the four replaced one of the others, he or she had no idea of what had been said or done by the predecessor, and thus endless confusion occurred. This explains the fact that Madame so often contradicts what she had said a few hours previously, which fact naturally greatly excited Hodgson’s suspicions. It likewise accounts for the fact that sometimes she seems to know less about occultism than we ourselves do, while at others she speaks with the power and authority of a Rishi. For months together, in consequence of her various illnesses, the terrible old woman alone has inhabited her almost all the time, and all around her have suffered from her ill-temper. Still the Adept maintains his connection, in the hope, as we think, to be able to complete his promulgation of the "secret doctrine" through her. Whether this poor diseased body will hold together long enough for this purpose no one at present can predict. Of course this true explanation is useless for outsiders. But I think I can give even to them a satisfactory explanation of Madame’s contradictions without attributing intentional untruth to her, when I inform them that, as a Russian, she was prone to exaggeration, coupled with an unretentive memory and an excitable style of speaking; and especially when we consider that English is not her mother tongue and therefore she often makes mistakes. Poor old lady! her life has truly been a wonderful one, and who can say what will still come of it!<ref>Letter written by Leadbeater in 1885, cited in ''Light'' (London), March 2, 1901, p. 103.[http://www.iapsop.com/archive/materials/light/light_v21_mar_1901.pdf]</ref>
</blockquote>

== Early Theosophical work ==

In 1886 Leadbeater was a member of the small headquarters staff at Adyar, along with President-Founder [[Henry Steel Olcott|Colonel Olcott]], [[A. J. Cooper-Oakley]], and a few Indian workers. Very little money was coming into Adyar in those days apart from small incomes made selling books and coconuts. "When the [carriage] horses died one after another, for several months Mr. Leadbeater, as acting editor of [[The Theosophist (periodical)|''The Theosophist'']] had to walk the seven miles to Madras with proofs, etc."<ref>C. Jinarājadāsa, "Administration of Adyar Headquarters," ''The American Theosophist'' 36.5 (April, 1947), 73-75, 82.</ref>

When Olcott founded [[Ananda College]] in Colombo, Ceylon (now Sri Lanka) on [[November 1]], 1886, he installed Leadbeater as the first principal. While in Ceylon, Leadbeater served as General Secretary of the Theosophical Society in that country from 1888-1889.<ref>"General Secretaries". ''The Theosophical Year Book, 1938.'' (Adyar, Madras, India: Theosophical Publishing House, 1938), 152.</ref>

== Accusations of pedophilia, expulsion and return to Society ==

In 1906, Leadbeater was accused of forcing adolescents, students under his education, to masturbate. Mary Lutyens gathered the testimonies of the students in the book Krishnamurti: The Years of Awakening, where she states that the children in question would have revealed these practices to their parents;<ref>Mary Lutyens, Krishnamurti: The Years of Awakening, p.13. New York, Farrar Straus and Giroux, 1975.</ref> the Chicago Theosophical Society had addressed the same reproaches against Leadbeater.

In 1906 a commission of the American branch of the Society was appointed to investigate the facts of the pedophilia in which Leadbater was involved, but, before the meeting, the latter gave his resignation to "save society from shame" , as Henry Steel Olcott wrote.<ref>Lutyens 1975, p.16.</ref>

Leadbeater responded to the accusations by saying that the compelling adolescent sexuality would lead his students to have encounters with the prostitutes, and then to "protect" them taught them to periodically discharge the sexual energy through masturbation to avoid the karmic and moral consequences of the sexual relations according to him illicit with girls.

In the following years, Lutyens had to talk about the protection of Leadbeater's favorite students, some of whom slept with him in his own room and with whom Leadbeater would have had real sex.<ref>Lutyens 1975, p.202.</ref><ref>Peter Washington, ''Madame Blavatsky's Baboon'', Secker and Warburg, Londra, 1993, pp.116-118, 121-123.</ref> Other members of society They accused of touching the genitals of a preadolescent child.

However, and the repetition of similar incidents over the years, none of the accusations against him led to legal proceedings or judicial decisions against Leadbeater, especially since they always managed to escape just in time. A judge in a custody case denounced in India (in relation to the legal guardian of Jiddu Krishnamurti and his brother Nityananda) noted in his regulation that Leadbeater was anchored to "immoral ideas". This led Annie Besant, friend and collaborator of Leadbeater, to carry out media coverage in the London Times.<ref>«Naranian vs. Besant», lettera scritta da Annie Besant al ''Times'', 2 giugno 1913, p.7.</ref><ref>Kersey, John. 'Arnold Harris Mathew and the Old Catholic Movement in England 1908-52''. p.199.</ref>.

However, it was well known in the Theosophical Society that Leadbeater had a problematic and ambiguous relationship, especially on the sexual plane, with the young students he was dealing with. Later, in 1909, he was rehabilitated in the Theosophical Society as a result of the pressure of Annie Besant, who had become president after intense struggles in the organization, having exercised it over the other members.

== International lecture tours ==
[[File:C W Leadbeater 1912.jpg|left|230px|thumb|C. W. Leadbeater in 1912]]
 

== Krishnamurti ==

In May, 1909, C. W. Leadbeater ran into 13-year old [[Jiddu Krishnamurti|J. Krishnamurti]] who was playing in the beach, exhibiting "the most wonderful [[aura]] he has ever seen, without a particle of selfishness." Although Theosophist and scholar [[Ernest Wood]], who had tried to help the boy with his homework, considered him to be dim-witted, Leadbeater predicted that Krishnamurti would become a spiritual teacher and a great orator "much greater" than even [[Annie Besant]].<ref>Mary Lutyens, ''Krishnamurti: The Years of Awakening'' (New York: Farrar, Straus and Giroux, 1975), 21.</ref>

CWL nourished, educated and trained young Krishnamurti, who gradually began to resent the discipline imposed on him. As he became a teenager and left [[Adyar (campus)|Adyar]] to live in Europe, he grew rebellious about his supposed spiritual role, and their relationship got more distant. But in 1922 this changed.

J. Krishnamurti arrived to Sydney in April to attend the Australian National Convention. There, he saw again CWL after about ten years. He wrote in a letter to Lady Emily C.W.L. was "just the same", and added: "He is much whiter in hair, just as jovial & beaming with happiness. He was very glad to see us. He took my arm & held on to it & introduced me to all with a 'voilà' in his tone. I was very glad to see him too."<ref>Mary Lutyens, ''Krishnamurti: The Years of Awakening'' (New York: Farrar, Straus and Giroux, 1975), 140.</ref>

During one of the meetings at the Convention an argument broke out concerning Leadbeater. J. Krishnamurti, who was present, declared that he knew Leadbeater better than most of those present, and that he could speak with some authority. As he reported later, he then declared that CWL "was one of the purest and one of the greatest men I had ever met. His clairvoyance may be doubted but not his purity."<ref>Mary Lutyens, ''Krishnamurti: The Years of Awakening'' (New York: Farrar, Straus and Giroux, 1975), 143.</ref>

After Krishnamurti left Australia he began to meditate and regain his touch with the Masters, as a result of which he had a [[Jiddu Krishnamurti#Life-altering experiences|a life-altering experience]]. After this he wrote to CWL:

<blockquote>I began consciously and deliberately to destroy the wrong accumulations of the past years since I had the ''misfortune'' of leaving you. Here let me acknowledge with shame that my feelings towards you were not what they should have been. Now, they are wholly different, I think I love and respect you as mighty few people do. My love for you when we first met at Adyar has returned bringing with it the love from the past. Please ''don't'' think that I am writing mere platitudes and worn out phrases. They are not and you, my dearest brother, know me, in fact better than myself. I wish, with all my heart, that I could see you now.<ref>Mary Lutyens, ''Krishnamurti: The Years of Awakening'' (New York: Farrar, Straus and Giroux, 1975), 160.</ref></blockquote>

== Liberal Catholic Church ==

[[File:Eucharistic-form.jpg|250px|right|thumb|Image of the Etheric Temple, as seen by the Rt. Rev. Charles W. Leadbeater]]

'''UNDER CONSTRUCTION''' 
'''UNDER CONSTRUCTION''' 
Leadbeater’s clairvoyant abilities shaped the development of the LCC. In 1920 he published ''The Science of the Sacraments'', which described the astral forms that he saw when the Christian sacraments were performed. He found the Eucharist, or mass, to be particularly powerful. “It is a plan,” he wrote, “for helping on the evolution of the world by the frequent outpouring of floods of spiritual force.” When properly enacted, he said, the ceremony created an astral “thought-edifice” that can take on any number of variations, although it is usually based on a foursquare ground plan surmounted with a dome. To create as powerful a vehicle as possible, the celebrant needs to perform the Eucharist correctly and with intention (as opposed to rote mechanical enactment). The Catholic and Anglican rites of Leadbeater’s day were, he said, defective, so he and Wedgwood recast them. “We set to work to eliminate the many features which from our point of view disfigure and weaken the older liturgies,” [[James Ingall Wedgwood]] later wrote. “References to fear of God, to His wrath and to everlasting damnation were taken out, also the constant insistence on the sinfulness and worthlessness of man.” The resulting liturgy was published in 1919.

== Years at The Manor ==
[[File:CWL at Manor Sydney.jpg|250px|right|thumb|C. W. Leadbeater at The Manor, Sydney, Australia]] 
 
 
 
 
 
 
 

== Return to Adyar ==

In 1929, [[Annie Besant]] wrote:
<blockquote>
My Brother Leadbeater, after nearly 16 years' residence in Australia, has returned to Adyar to make his home here as of yore. For several years he has been living in Australia for nine months and making a three months' trip to Adyar. Now he retires to reverse that process. I am happy to have him with me again, for he is always a tower of strength and a fount of wisdom.<ref>''General Report of the Theosophical Society, 1929'', page 21-22.</ref>
</blockquote>
[[File:CW Leadbeater 1.jpg|240px|right|thumb|Charles W. Leadbeater]]
== Writings ==

Mr. Leadbeater wrote an extensive body of work, which is listed in [[Leadbeater writings]]. Often he collaborated with [[Annie Besant]] in writing about esoteric subjects. Young people such as [[Basil Hodgson-Smith]] and [[Fritz Kunz]] assisted with his massive correspondence, and [[Ernest Wood]] helped to compile some of the books.

== Later years ==

He passed away on [[March 1]], 1934 in Perth, Western Australia.

== Honors and awards ==

[[Ananda College]] in Colombo, Sri Lanka awards the '''C. W. Leadbeater Challenge Trophy''' in honor of the first principal of the school.

The large 3-story residential building for visitors at Adyar is called '''Leadbeater Chambers'''. It was the first concrete building of its size in India, and the cornerstone was laid [[March 17]], 1910 by [[Annie Besant]].

== Notes ==
<references/>

== Online resources ==
===Articles and pamphlets===
*[http://www.theosophical.org/files/resources/articles/AppreciationofCWL.pdf# An Appreciation of C. W. Leadbeater] by Geoffrey Hodson
*[http://www.katinkahesselink.net/his/leadbeat.html# C. W. Leadbeater - A Great Occultist] Compiled by Sandra Hodson and Mathias J. van Thiel
*[http://www.katinkahesselink.net/his/shearman5.html# C.W. Leadbeater in Retrospect] By Hugh Shearman

===Additional resources===
*[http://www.cwlworld.info# CWL World]
*[http://www.katinkahesselink.net/other/c/c_cwl.html# Articles by and about C.W. Leadbeater] at Katinkahesselink.net

[[Category:Clairvoyants|Leadbeater, Charles]]
[[Category:Chelas|Leadbeater, Charles]]
[[Category:Received Mahatma Letters|Leadbeater, Charles]]
[[Category:Healers|Leadbeater, Charles]]
[[Category:Writers|Leadbeater, Charles]]
[[Category:Lecturers|Leadbeater, Charles]]
[[Category:Liberal Catholic Church|Leadbeater, Charles]]
[[Category:Christian clergy|Leadbeater, Charles]]
[[Category:Christians|Leadbeater, Charles]]
[[Category:Nationality English|Leadbeater, Charles]]
[[Category:TS Adyar|Leadbeater, Charles]]
[[Category:People who encountered Mahatmas|Leadbeater, Charles]]
[[Category:General Secretaries in TS Adyar|Leadbeater, Charles]]
[[Category:Clairvoyant research|Leadbeater, Charles]]
[[Category:People|Leadbeater, Charles]]
[[ru:Ледбитер]]

Annie Besant

2018-06-27T23:30:08Z

Ariel Martínez:

NOTE: THIS ARTICLE IS UNDER CONSTRUCTION
 
NOTE: THIS ARTICLE IS UNDER CONSTRUCTION
 
[[File:Annie Besant color.jpg|270px|right|thumb|Annie Besant painting by Dan Doolin]]
== Early life and family ==

Annie Wood was born in London on [[October 1]], 1847, from middle-class parents William Wood and Emily Morris, of Irish origin. Annie's childhood was difficult. Her father, a doctor, died when she was only five years old, after accidentally contracting tuberculosis from a deceased man. His death left the family severely strained financially. Not long after this, one of Annie's brothers died too. Her mother tried running a boarding house for boys at Harrow School but was unable to support her daughter. In 1855, she put Annie under the care of her philanthropic friend Ellen Marryat, who would be able to provide the girl a good education. This changed Annie's life drastically.

At eighteen Annie got engaged to shy and austere evangelical Anglican, Frank Besant. Two years later, in 1867, she married the 26-year-old man clergyman. Within a few years the couple had two children, Digby and Mabel. The marriage, however, was not a happy one. Conflicts arouse over Annie's independence as well as her religious and political concerns. But she was also physically ill-treated by her husband. So terrible was her marriage that once, with poison in her hand, she thought of committing suicide. As she was about to drink it she heard a clear voice of stern reproval, which said to her: "O Coward, coward, who used to dream of martyrdom and cannot stand a few years of woe". She instantly threw the bottle out of the window and never forgot the voice.<ref>Curuppumullage Jinarājadāsa, ''A Short Biography of Dr. Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1932), 5-6.</ref></blockquote>

Eventually, in 1873, she left her husband and returned to London, keeping the custody of her daughter.

== Early social activism ==

Around the time of her marriage Annie visited some friends in Manchester, were she got into contact with both English radicals and the Irish Fenian Martyrs of Manchester. Through elderly lawyer William Roberts, much loved by the workers of Manchester for his unpaid work on their behalf, she became acquainted with the conditions of the urban poor. All this awakened her political and social consciousness.

After her marriage Annie began to support farm workers who were fighting to unionise and to win better conditions, but her husband sided with the landlords and farmers.

During her marriage and soon after her separation, Annie began to lose her faith in Christianity and gradually feel into atheism and the [[Freethought|Freethought movemen]]t, which sought to alleviate human suffering through education and social reform. In the summer of 1874 she became a member of the National Secular Society. In 1875, she would be elected as its vice-president. During this stage of her life she would become a remarkable supporter of freedom of thought, women's rights, secularism, birth control, Fabian socialism and workers' rights.

At the head of the movement was Charles Bradlaugh, who soon developed a close relationship with Besant. He was the editor of the radical newspaper the ''National Reformer'' and gave her a job working for it as a columnist and reviewer. During the next few years she wrote many articles on issues such as marriage and women's right to vote, trade unions, national education, birth control, and the abolition of capital punishment. At this time Besant also developed a reputation as an outstanding public speaker. Her first talk was on '''"The Political Status of Women"''' and it was a success, printed later as a pamphlet.

Besant began to lecture around the country, sometimes along with Bradlaugh, sometimes by herself, and soon became one of the most prominent champions of atheism and freethought in Britain.

=== The Fruits of Philosophy ===

Besant and Bradlaugh became household names in 1877 when they republished a pamphlet promoting birth-control by the American Charles Knowlton entitled '''''The Fruits of Philosophy'''''. The work claimed that in order to be happy working-class families had to be able to decide how many children they wanted. The pamphlet was highly controversial and caused a real scandal, especially among the religious establishment. It was vigorously opposed by the Church and eventually banned as an "obscene work".

They were arrested and put on trial; charged with publishing material that was "likely to deprave or corrupt those whose minds are open to immoral influences". In court they argued that "we think it more moral to prevent conception of children than, after they are born, to murder them by want of food, air and clothing."

During the trial Besant was instrumental in founding the '''Malthusian League''', which would go on to advocate for the abolition of penalties for the promotion of contraception. She wrote and published her own birth-control pamphlet with a "less coarse" style entitled ''The Laws of Population''. The idea of a woman advocating birth-control received wide-publicity. Newspapers like ''The Times'' accused Besant of writing "an indecent, lewd, filthy, bawdy and obscene book". They were both found guilty of publishing an "obscene libel" and sentenced to six months in prison. However, the conviction was quashed on appeal due to a technicality.

In spite of the legal victory, Annie had to pay a terrible price for the scandal. Rev. Besant used the publicity of the affair to file a case for the custody of their daughter Mabel. He was able to persuade the court that she was unfit to look after her on the grounds of Annie being an atheist, associated to infidel Charles Bradlaugh, and promoter of an indecent obscene pamphlet.

The loss of her two children caused her great grief. Later, when they grew up, they both became devoted admirers of their mother.

=== The Match Girls ===

In the 1880's Besant began to shift her political views, deserting Bradlaugh's radicalism for the more moderate socialism of the noted organisation, the '''Fabian Society'''. Annie hesitated for long before changing her allegiance, which would bring her "into collision with the dearest of my friends." Finally, she publicly embraced Socialism in the Summer of 1885, during a lecture by a young and little-known '''George Bernard Shaw'''. As they became acquainted, he greatly admired her skills as a lecturer: "Now at this time Mrs. Besant was the greatest orator in England, and possibly in Europe... I have never heard her excelled."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12.</ref> He saw her involvement in Fabianism as a means of developing her organizational skills and teamwork.
<blockquote>
In selecting the Fabian Society for her passage through Socialism Mrs. Besant made a very sound choice; for it was the only one of the three Socialist Societies then competing with one another in which there was anything to be learnt that she did not already know. It was managed by a small group of men who were not only very clever individually, but broken in to team work with one another so effectually that they had raised the value of the Society's output far above that of the individual output of any one of them... This was exactly what Mrs. Besant needed at that moment to complete her equipment."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12-13.</ref>
</blockquote>

This was a time of growing working class agitation, increased by poor working conditions and high unemployment. By the end of 1887, a mass rally against unemployment was held in Trafalgar Square, at which Besant was a key speaker at the event. The rally was disrupted by the police leading to one death and many injuries. The events created a great sensation, and became known as "Bloody Sunday". Besant took the charge of organizing legal aid for the jailed workers and support for their families.
[[File:Match Girls Strike plaque.jpg|230px|right|thumb|Plaque for Match Girls Strike, 1888]]
Some months later young socialist [[Herbert Burrows]] brought to her attention the health-threatening situation of young women workers at the Bryant & May match factory. They worked long hours for low pay and were liable to suffer from industrial illnesses. At the time, the matchstick industry was a very powerful lobby, since electric light was not yet widely available, and matches were an essential commodity. On [[June 23]], 1888, Annie published an article ''White Slavery'', where she drew attention to the dangers of phosphorus fumes and complained about the low wages paid to them. The three women who provided information for Annie's article were fired. Annie helped the women to form a Matchgirls Union and, after a three week strike, the company was forced to make significant concessions including the re-employment the three victimized women. The public sympathy and success of the strike was an important development in the unskilled trades union movement.

== Introduction to Madame Blavatsky ==

In spite of the success in her social activism Besant was still unhappy and felt a deep void. In recalling this period of her life she wrote:

<blockquote>Ever more and more had been growing on me the feeling that something more than I had was needed for the cure of social ills. The Socialist position sufficed on the economic side, but where to gain the inspiration, the motive, which should lead to the realisation of the Brotherhood of Man?<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 308.</ref></blockquote>

For a few years now she had been growing dissatisfied with the field of social reform. She saw the limitation of its reach to solve humanity's problems. She had also failed to find and "organise bands of unselfish workers" and was wondering "where was the material for the nobler Social Order". As a result of this she had also become interested in psychology, hypnotism, dreams, etc. It was at this time that she came across [[Alfred Percy Sinnett|A. P. Sinnett]]'s first book, [[The Occult World (book)|''The Occult World'']], which explained the seemingly supernatural phenomena as being part of unknown aspects of the natural law. She then started researching into [[Spiritualism]] and its phenomena, [[clairvoyance]], [[clairaudience]], and [[Telepathy|thought-reading]].<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 309.</ref>

One day, in 1889, an event happened that would mark the beginning of a new life. She wrote:

<blockquote>I was making desperate efforts to pierce the darkness, and was seeking with passionate earnestness to obtain some direct evidence of the existence of [[Soul]] and of the superphysical worlds; one evening as I sat alone, concentrating my mind on this longing, I heard the Master's voice--but knew not whose it was--and after some questions asked by Him and answered by me, came the promise that I should soon find the light--a promise quickly verified.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60a, compiled and edited by Daniel H. Caldwell</ref></blockquote>

This voice, unknown to her at the time, was that of the [[Morya|Mahatma Morya]], who was to become her [[Master of Wisdom|Master]]. He had asked her: "Are you willing to sacrifice everything to find Truth?", and she replied, "Yes, Lord". Then the voice continued: "You will find it soon." She did not know who had spoken, but it was the same voice as on the earlier occasion.

Two weeks later her friend [[William Thomas Stead|W. T. Stead]], the famous Editor of the ''Pall Mall Gazette'' and founder of the journal ''Review of Reviews'', gave her two large volumes asking her if she could review them. "My young men all fight shy of them, but you are quite mad enough on these subjects to make something of them." The books were the two volumes of [[The Secret Doctrine (book)|''The Secret Doctrine'']], written by [[Helena Petrovna Blavatsky|H. P. Blavatsky]]. She described her experience in reading the book as follows:

<blockquote>As I turned over page after page the interest became absorbing; but how familiar it seemed; how my mind leapt forward to presage the conclusions, how natural it was, how coherent, how subtle, and yet how intelligible. I was dazzled, blinded by the light in which disjointed facts were seen as parts of a mighty whole, and all my puzzles, riddles, problems, seemed to disappear. The effect was partially illusory in one sense, in that they all had to be slowly unravelled later, the brain gradually assimilating that which the swift intuition had grasped as truth. But the light had been seen, and in that flash of illumination I knew that the weary search was over and the very Truth was found.<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 310.</ref></blockquote>

She wrote the review and it was published in ''The Pall Mall Gazette'' (London) on [[April 25]], 1889. Then, she sent a note to the author asking to be allowed to call upon her. Mme. Blavatsky answered with a cordial note of invitation, saying:

<blockquote>I too have long been wishing to make your acquaintance, as there is nothing in the world that I admire more than pluck and the rare courage to come out and state one’s opinions boldly in the face of all the world.<ref>[http://www.katinkahesselink.net/other/sender-besant.html#_ednref3# Annie Besant as an Early Theosophist] by Pablo Sender</ref></blockquote>

On the evening of [[May 10]], Besant and her friend [[Herbert Burrows]] went to meet with Mme. Blavatsky. After some informal conversation Blavatsky expressed her wish to have Besant joining the Theosophical Society. Although she wanted to join, she was aware that this step would produce a rift with all her previous Freethinker and Socialist associates and friends, especially Charles Bradlaugh. She became a member of the Society on [[May 21]], 1889.<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 314.</ref>

=== Seeing the Master ===

In July 1889, she joined Mme. Blavatsky in Fontainebleau and witnessed the writing of [[The Voice of the Silence (book)|''The Voice of the Silence'']]. It was here that she saw the radiant astral figure of her [[Morya|Master Morya]] for the first time, visible to her physical eyes. She wrote:

<blockquote>I will tell you about the first occasion on which I saw my Master. Soon after I had joined the Society, it happened that I was in England at a time when H. P. B. was in Fontainebleau, France, where [[The Voice of the Silence (book)|''The Voice of the Silence'']] was written. She wrote me to go over and join her, which I did with joy. She was living in a delightful old house out in the country, and I was put in a bed-room near hers, a door connecting the two. One night I awoke suddenly owing to an extraordinary feeling that there was in the room. The air was all throbbing, and it seemed as if an electric machine was playing there; the whole room was electric. I was so astonished (for it was my first experience of the kind) that I sat up in bed, wondering what on earth could be happening. It was quite dark, and in those days I was not a bit clairvoyant. At the foot of the bed a luminous figure appeared, and stood there from half a minute to a minute. It was the figure of a very tall man, and I thought, from pictures I had seen, it was H. P. B.’s Master. Near him was another figure, more faintly luminous, which I could not clearly distinguish. The brilliant figure stood quite still, looking at me, and I was so utterly astounded that I sat perfectly still, simply looking at Him; I did not even think of saluting Him. So I remained motionless and then gradually the figure vanished. Next day I told H. P. B. what had happened, and she replied: ‘Yes, Master came to see me in the night, and went into your room to have a look at you.’ This was my first experience of seeing a Master; it must have been clearly a case of materialisation, for as I have said, I was not in the least clairvoyant at the time.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60b, compiled and edited by Daniel H. Caldwell</ref></blockquote>

== Early Theosophical work ==
[[File:Annie Besant in black standing.jpg|200px|right]]

Her decision to join the Theosophical Society met a storm of criticism from her former associates in London. To explain her change of view, on [[August 4]] and [[August 11|11]], 1889, she delivered a lecture in the Hall of Science on the subject '''"Why I Became a Theosophist'''."

On [[September 4]] of that year, in [[H. P. Blavatsky|HPB]]’s house, she met [[Henry Steel Olcott|H. S. Olcott]], co-founder of the Theosophical Society and international President. He immediately recognized her value. He wrote in [[Old Diary Leaves (book)|Old Diary Leaves]]: "At the time of my [first] visit I had the chance to see of what infinite tenderness and unselfish compassion Mrs Besant was capable,"<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 192.</ref> and, "She is the most important gain to us since Sinnett."<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 184.</ref>

In this month she began editing the monthly theosophical journal [[Lucifer (periodical)|''Lucifer'']] with HPB.

On [[January 17]], 1890, she was elected as president of the [[Blavatsky Lodge]]. By the middle of the year her rented home in 19 Avenue Road became the new headquarters for the European Section of the TS, where HPB lived until the end of her life.

In August, 1890, Besant became one of twelve members of the [[Inner Group]] of the Esoteric Section, formed by HPB. On [[April 1]], 1891, a month before her death, Blavatsky appointed her to the highest official position in the Inner Group, after that of herself:

<blockquote>I hereby appoint in the name of the ''Master'', Annie Besant Chief Secretary of the Inner Group of the Esoteric Section and Recorder of the Teachings.<ref>Henk J. Spierenburg (compiler), ''The Inner Group Teachings of H. P. Blavatsky'' (San Diego, CA: Point Loma Publications, Inc, 1995), xv.</ref></blockquote>

A few months later she began her career as international lecturer for [[Theosophy]]. In April 1891 she visits the United States for a lecture tour and attends the TS American Section Convention in Boston. Mme. Blavatsky dies in London while Besant was on her trip back to London.

Besant succeeded HPB as head of the [[Esoteric Section]] in Europe.

After the death of Blavatsky, she continues her activities as international speaker, delivering hundreds of lectures in the US, Europe, India, and Australasia. A number of these lectures were published in book or pamphlet form. In addition to this, she becomes an author. From 1892 to 1904 she wrote the following books: ''The Seven Principles of Man'', ''Reincarnation'', ''Death–and After?'', ''Karma'', ''Man and His Bodies'', ''The Ancient Wisdom'', ''Some Problems of Life'', ''Esoteric Christianity; or The Lesser Mysteries'', ''Thought Power: Its Control and Culture'', ''A Study in Consciousness: A Contribution to the Study of Psychology''. In 1895 she receives the [[Subba Row Medal]] award for her 1894 Convention Lectures, published as ''The Self and Its Sheaths''.

== Incursion in Spiritism ==
By 1892, Besant was seen participating in seances, in an attempt to communicate with the late [[Blavatsky]]:
<blockquote>
«In 1892, only a year after her death, my colleague Mr. Basil Crump, Barrister-at-Law, was investigating the phenomena of a certain trance medium shortly before he joined the T. S. He was present at a private sitting with this medium in the studio of an artist friend, to which Mrs. Besant came with another member of H. P. B.'s Inner Group, Miss Emily Kislingbury, in order to speak with her deceased teacher. An intelligence calling itself "Madame Blavatsky" controlled the medium, and Mrs. Besant held a conversation with it. Later when Mr. Crump became acquainted with H. P. B.'s explanation of Spiritualistic phenomena, and her express denial that the true immortal Ego ever commu nicatedin this manner, he was naturally astonished that one of her most learned pupils should for a moment entertain such a possibility and waste her valuable time in attending a seance. But now he sees that it was only an early symptom of the astounding credulity and ignorance of occult science she has since exhibited...»<ref>Alice Leighton Cleather, ''H. P. Blavatsky A Great Betrayal'', 1922, p. 57n-58n. [http://www.filosofiaesoterica.com/wp-content/uploads/2017/01/Alice-Cleather_HP-Blavatsky_A-Great-Betrayal.pdf]</ref>
</blockquote>

== Magnetization by Chakravarti ==

Annie Besant was repeatedly "magnetized" by Gyanendra Nath Chakravarti (a member of the Prayag lodge in Allahabad and representative for Brahmanism at the Chicago World's Fair in 1893), as described by Dr. Archibald Keightley, who in 1893 he witnessed these events:
<blockquote>
«I lived at Headquarters during Mr. Chakravarti's visit there and knew from Mrs. Besant, from him and from personal observation, of his frequent magnetisation of Mrs. Besant. He said that he did it to "coördinate her bodies for work to be done." To a physician and a student of occultism, the magnetisation of a woman advanced to the critical age of mid-life, a vegetarian, an ascetic, by a man, a meat-eater, one of full habit, large appetite and of another and dark race, is not wise. The latter magnetism will assuredly overcome the former, however excellent the intentions of both persons. And I soon saw the mental effect of this in Mrs. Besant's entire change of view, in other matters besides those of H.P.B. and Mr. Judge.»<ref>''The Path'', X, jun 1895, p99-100.[http://www.iapsop.com/archive/materials/the_path/the_path_v10_n3_june_1895.pdf]</ref>
</blockquote>
Chakravarti belonged to a group of orthodox Brahmins who wanted to destroy Blavatsky's work because they did not want her to give Westerners occult knowledge that they considered reserved for the scholars of their caste.

== Her work in India ==

On [[October 20]], 1893, Annie Besant departed for India for the first time, arriving there on [[November 16]]. There, she would travel extensively for four months giving lectures in many cities. In December she delivered her first International Convention lectures at Adyar, which included a talk on "India and Its Mission."

Talking about the effect of her early work on the Indian mind, especially of the [[Hinduism|Hindus]], Col. Olcott writes:

<blockquote>The development of Mrs. Besant’s relations with our work in India have been, moreover, what, to me, is the best possible evidence that she is, indeed, the agent selected to fructify the seeds which had been planted by H. P. B. and myself during the previous fifteen years. She has swept away all vestiges of the mistrust as to our mission in India, such as was entertained by the great body of orthodox Brahmins, who looked on my colleague and myself as in fact secret agents for a [[Buddhism|Buddhist]] propaganda and the would-be destroyers of Hinduism.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fifth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 92.</ref></blockquote>

Her influence in the educational, cultural, and political life of India would be remarkable.

=== Indian nationalist movement ===

The ''Dictionary of National Biography'' describes her political activity following Olcott's death:

<blockquote>She poured her superabundant energy into campaigning for self-government by means of newspapers she controlled—The Commonweal and New India—and in lectures such as India Bond or Free? (1926). In 1913 she joined the Indian National Congress. In 1915 she proposed to its executive committee that a network of home rule leagues be set up across the country. While at the outbreak of the 1914–18 war most Indian politicians, including Gandhi, the rising star, called a truce in their opposition to the raj, Besant did not, proclaiming 'England's need is India's opportunity' (New India, August 1914). In 1916 the tragedy of the Dublin Easter rising incited Mrs Besant to new heights of ferocity and contempt. In May 1917 the viceroy, Lord Chelmsford, bowed to Anglo-Indian demands and interned her at Ootacamund. The historic announcement made at Westminster on 20 August 1917... secured her release, when all India celebrated... On 26 December 1917 she became the first woman president of the 32nd Indian National Congress meeting at Calcutta. It was the summit of her influence, which thereafter declined. <ref>"Besant, Annie", ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website].</ref>
</blockquote>

Besant's political work for India may be said to have started on [[December 22]], 1894, when she addressed the '''Indian National Congress''' for the first time. However, she definitely entered the Indian political arena in 1913, with the goal of achieving dominion status for the country. She joined the Indian National Congress and published a series of lectures entitled ''Wake up, India! A plea for social reform.''

In 1914, Annie Besant purchased an Indian newspaper and changed its name to [[New India (periodical)|New India]]. She used this newspaper to support the movement for Indian Nationalism, attack the colonial government of India and promote India's self-rule. In 1916 Besant launched the All India Home Rule League and became the first Organizing Secretary of the Central Committee. Organized to demand self-government within the British Empire, this was the first political party in India to have regime change as its main goal.
[[File:Birla House .jpeg|right|350px|thumb|House where Dr. Besant was kept under arrest. A plaque commemorates the historic event.]]
On [[June 15]], 1917, she and her two supporters, [[G. S. Arundale]] and [[B. P. Wadia]], were arrested by the Madras government. They were interned under house arrest the next day in Gulistan at Pudumund in Ooty, which was a property built by [[H. S. Olcott]] in 1890 as his summer home. Besant's arrest created a focus for protest and the movement spread out. When, on [[September 15]] of that year, she was freed, crowds all over India welcomed her. In December she took over as president of the Indian National Congress for a year, being the first woman to do so. The demand for self-rule in 1917 is regarded as an important milestone and a turning point in the struggle for Indian independence.<ref>[http://www.deccanchronicle.com/nation/in-other-news/150617/100-years-on-historians-remember-annie-besants-house-arrest-in-ooty-1.html 100 years on, historians remember Annie Besant’s house arrest in Ooty] at www.deccanchronicle.com</ref>

In 1919 Indian political sentiment began to favor native [[Mohandas Gandhi]], who had returned from leading Asians in a struggle against racism in South Africa. He encouraged a mass-based civil disobedience, albeit in a non-violent way. Seventy-three-year old Annie Besant opposed this policy, warning that promoting disobedience would end up in violence. Her proposal was to work for a change in the laws. Indians followed Gandhi's leadership, eventually leading to the independence of India in 1947, in the midst of violent clashes between Hindus, Sikhs and Muslims.

=== Work in education ===

Mrs. Besant was a tireless advocate for improving education in India. She helped to establish the [[Society for the Promotion of National Education]] to support school initiatives designed for Indian students in a country that was headed for home rule. She was particularly involved with these schools:

* Besant Theosophical College, Madanapalle, India
* National School, Bangalore, India
* National University of India, Chennai, India
* Annie Besant School, Indore, India
* Central Hindu College, Benares, India - founded in 1898 and now known as Benares Hindu University.
* Annie Besant School, Allahabad, India - established October 2, 1926<ref>"Annie Besant School Allahabad" in [http://en.wikipedia.org/wiki/Annie_Besant_School_Allahabad Wikipedia]</ref>
* Besant Memorial School, Chennai, India - opened June 2, 1934 under headmaster [[Sankara Menon]], M. A., "a young and brilliant graduate of Madras University''.<ref>"Adyar News," ''The American Theosophist'' 22.9 (September, 1934), 208.</ref>

In recognition for her efforts in the field of Indian education, the Banaras Hindu University conferred upon her the Degree of Doctor of Letters.<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 28.</ref>

She gave positions to many Theosophists to teach in and supervise the schools, including [[George S. Arundale]], [[Nilakanta Sri Ram]], [[James H. Cousins]], [[Margaret Cousins]], [[Fritz Kunz]], [[Pieter K. Roest]], [[Mary K. Neff]], and [[Ernest Wood]].

==== Central Hindu College ====

Soon after her arrival Besant gathered around her a group of Indians interested in the regeneration of their country. After much planning she founded the Central Hindu College in Benares, which now is the nucleus of the Banaras Hindu University. [[Theosophist]]s from around the world came to India to help in this, including [[Francesca Arundale]] and [[George S. Arundale]].<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 25-26.</ref>

The object of the College was to impart sound secular education, combined with moral and religious instruction, based on the fundamental tenets of Hinduism. The College prepared students for the M.A. and M.Sc. and lower examinations of the Allahabad University till the year 1917. Three years earlier, the management and control of the College had passed from the hands of its original trustees to the Hindu University Society, which was carrying on the work of inaugurating the present University.<ref>[http://www.theosophycanada.com/brief-history-of-the-central-hindu-college.php Brief History of the Central Hindu College] at TheosophyCanada.com</ref>

=== Indian Boy Scouts Association ===

During the course of 1916 Besant organized some troops of Boy Scouts in Madras and Benares. They followed the Scout Law, although the boys wore Indian turbans and sang Indian songs. When a request was sent to the founder of the international movement of Boys Scouts, Robert Baden-Powell, to recognize the Indian troops as part of the international organization, he refused. She then began to campaign for it, publishing an article in her newspaper [[New India (periodical)|New India]] on [[October 13]], 1916, an article entitled "Why not Indian Scouts?"<ref>Urmila Sharma, S.K. Sharma, ''Indian Political Thought'' (New Delhi: Atlantic Publishers and Distributors, 1996), 197.</ref> She organized the Indian Boy Scouts Association, based in Madras, headed by herself and George Arundale.

A few other organizations began to be formed in the country. In 1921, when Besant had gathered more than 20,000 members, Baden-Powell came to India, and recognized all the different Scout organizations in the country as part of the international movement. He conferred upon her the Badge of the Silver Wolf, a great honor. It was sent to her by the Viceroy of India, who included a personal letter.<ref>"Olcott Scout Benefit Performance," ''The American Theosophist'' 22.8 (August, 1934), 188.</ref>

== President of the Theosophical Society ==
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On [[July 6]], 1907, Annie Besant was elected as International President of the [[Theosophical Society]].

* 1908:
**Initiated the expansion of [[Adyar (campus)|Adyar]] property expanding it to 266 acres.
**February: founded the [[Theosophical Order of Service]].
**May: Inaugurated the [[Vasanta Press]] in Adyar.
**October: Established the [[International Order of the Round Table]].
**October: Established the Sons of India and the Daughters of India.

As President, Mrs. Besant supervised all the departments of the [[Adyar (campus)|Adyar headquarters estate]]; edited [[The Theosophist (periodical)|''The Theosophist'']]; and advised in the management of the [[Theosophical Publishing House (Adyar)|Theosophical Publishing House]] and the [[Vasanta Press]], as well as lecturing throughout the world.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>
 
 
 
 

Mr. Jinarājadāsa wrote of her schedule:
<blockquote>
Dr. Besant worked from 6:30 a.m. to 8:15 p.m., with half an hour's interval for her midday meal, and half or three quarters of an hour for tea and chat. She took her supper at 8:30.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>
</blockquote>

== Invocation ==

Members of the [[Theosophical Society (Adyar)]] around the world regularly recite an [[Universal Invocation|invocation]] penned by Mrs. Besant. [[Curuppumullage Jinarājadāsa|C. Jinarājadāsa]] wrote of its use in the ceremony of reciting the Prayers of the Religions, introduced at the [[Golden Jubilee Convention]] of 1925: "The ceremony always concludes with Dr. Besant's beautiful and famous invocation repeated by all:"<ref>C. Jinarājadāsa, Foreword to ''Bhārata Samāj Pūja,'' (Adyar, Madras, India: The Theosophical Publishing House, 1948), 6-7.</ref>
[[File:O Hidden Life.jpg|right|370px|thumb|Title of "O Hidden Life"]]
<blockquote>
O Hidden Life, vibrant in every atom; 
O Hidden Light, shining in every creature; 
O Hidden Love, embracing all in Oneness; 
May each who feels himself as one with Thee, 
Know he is also one with every other.
</blockquote>
The words were set to music at least twice, by [[Charles Elliott Fouser]] and by J. Eleanor Stakesby-Lewis,<ref>NOTE: Both versions are available from Theosophical Society in America Archives.</ref> and another member, W. H. Perrins, proposed yet another version.<ref>W. H. Perrins correspondence with James S. Perkins. September-November, 1953. James S. Perkins Papers. Records Series 08.06. Theosophical Society in America Archives.</ref>

== Oratory and speaking tours ==

Throughout all the years of her social activism and Theosophical work, Dr. Besant was much in demand as a public speaker. More information will be found at '''[[Besant lectures]]'''.

[[File:Annie Besant tree plaque.jpg|right|350px||thumb|Plaque under tree planted where AB last spoke on Olcott campus.]]

== Other work ==

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In the United States, Mrs. Besant purchased land in 1927 to establish the Happy Valley Foundation in Ojai, California. A school was not formed immediately, but with the efforts of [[J. Krishnamurti]] and others, the [[Besant Hill School of Happy Valley]] now operates on that site.

== Editorial work ==

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'''NOTE''' - see list at [http://www.kurtleland.com/annie-besant-shrine/periodicals/63-xvi-periodicals-edited-by-annie-besant-1878-1933 KurtLeland.com].

Mrs. Besant edited a weekly periodical called [[The Commonweal (periodical)|''The Commonweal'']].<ref>C. Hayavando Rao, ''The Indian Biographical Dictionary'' (Adyar: Pillar & Co.,1915), vi. Available online at [http://archive.org/details/indianbiographic00raoc Archive.org.]
</ref>

== Writings ==

Mrs. Besant left a large body of books and pamphlets, which are listed in '''[[Besant writings]]'''.

She also wrote hundreds of magazine articles and editorials. Over 2500 articles written for periodicals of the [[Theosophical Society (Adyar)|Theosophical Society located in Adyar]] are documented in the [[Union Index of Theosophical Periodicals]] under the name [http://www.austheos.org.au/cgi-bin/ui-csvsearch.pl?search=annie+besant&method=all&header=field4&page=24 '''Annie Besant'''].

== Later years ==

In 1929, Dr. Besant made her final tour of the United States, and On [[September 2]], 1929, she spoke to members on the [[Olcott (campus)|Olcott campus]] in a farewell address.

On [[September 20]], 1933, Annie Besant passed away just before her 85th birthday. She was cremated in [[Adyar (campus)|Adyar]] with great ceremony. Half of the ashes were deposited in the Ganges by [[Bhagavan Das]], near the site where [[Helena Petrovna Blavatsky|Mme Blavatsky]]’s ashes had been cast. The other half was placed in the [[Adyar (campus)#Garden of Remembrance|Garden of Remembrance at Adyar]]. Ten years after the final American tour, on [[July 19]], 1939, a fir tree was planted at the place where she last spoke on the [[Olcott (campus)|Olcott campus]], incorporating soil from Adyar's Garden of Remembrance brought by [[Henry Hotchener|Henry]] and [[Marie Russak Hotchener|Marie Hotchener]].<ref>"The Besant Commemoration," ''The American Theosophist'' 27.9 (September, 1939), 214.</ref>

== Tributes and memorials ==
[[File:Besant stamp.jpg|180px|right|thumb|Indian stamp issued in 1963]]
The Indian government issued a '''postage stamp''' honoring Mrs. Besant in 1963.

In addition to the '''schools''' she personally founded, other schools that have been named in her honor include Annie Besant School, Meerut, India.<ref>[http://www.anniebesant.in/history.html Annie Besant School].</ref>

Other groups and places named in her honor include:
* '''Annie Besant Memorial Hall''', Cardiff, Wales - opened in October, 1934.
* '''TOS Annie Besant Model School''', Rayagada, Odisha, India - opened in 1992 by the [[Theosophical Order of Service]] in Rayagada.
* '''Lodges''' named after Annie Besant include the American cities of Cleveland, Los Angeles, Tulsa, Boston, Seattle, Houston, Nashville, San Diego, Chicago, and Indianapolis.

[[File:AB Google Doodle.jpg|right|300px|thumb|Google Doodle posted October 1, 2015]]
== Annie Besant in popular culture ==

On October 1, 2015, a '''Google Doodle''' was posted to honor Dr. Besant's 168th birthday.

The DVD release of '''''The Adventures of Young Indiana Jones''''' included a companion historical documentary called "Annie Besant - An Unlikely Rebel." <ref>It appears in Chapter 5: Journey of Radiance, on Disc 7 of Volume 1, with a run-time of 26 minutes, 55 seconds.</ref>

== Biographies ==

Dr. Besant and her activities are the subject of many biographies, and are also covered extensively in works about H. P. Blavatsky, H. S. Olcott, C. W. Leadbeater, J. Krishnamurti, George Bernard Shaw, M. K. Gandhi, Charles Bradlaugh, birth control, Freethinking, women Freemasons, English trade unions, Hindu Renaissance, Indian National Congress, Indian nationalism, and Indian education. These are some of the biographies:

* Aiyangar, M V Srinivasa. '''''An Open Letter to Mrs. Annie Besant; Being a Reply to Her Attacks on Hinduism'''''. Madras, M. C. Narasimhacharya [1915]. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015024217815;view=1up;seq=1 Hathitrust].

* Aiyar, Ramaswami. '''''Annie Besant'''''. Delhi Publications Division, Ministry of Information and Broadcasting, <nowiki>[</nowiki>1963<nowiki>]</nowiki>. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015026275894;q1=Annie%20Besant Hathitrust].

* Besant, Arthur Digby. '''''The Besant Pedigree'''''. London: Besant & Co., 1930. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.31822035058536 Hathitrust].

* Besterman, Theodor. '''''Mrs. Annie Besant, a Modern Prophet''''', London: K. Paul, Trench, Trubner & Co., Ltd., 1934.

* Besterman, Theodore. '''''The Annie Besant Calendar'''''. London: The Theosophical Pub. House, 1927. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2834148 Hathitrust].

* Besterman, Theodore. '''''A Bibliography of Annie Besant'''''. London, The Theosophical society in England, 1924. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.32106002836655 Hathitrust].

* Bright, Esther. '''''Old Memories and Letters of Annie Besant'''''. London: Theosophical Publishing House, 1936. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015010435405 Hathitrust].

* Dictionary of National Biography. '''"Besant, Annie"''', ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website]. This is a particularly well-written account of her life.

* Dinnage, Rosemary. '''''Annie Besant'''''. Harmondsworth, Middlesex, England: Penguin Books, 1986.

* Fussell, Joseph H. Mrs. '''''Annie Besant and the Leadbeater Advice'''''. San Diego: 1913. Pamphlet. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2765584 Hathitrust].

* Indian Section, Theosophical Society. '''''In honour of Dr. Annie Besant: Lectures by Eminent Persons, 1952-88'''''. Varanasi, U.P., India: Indian Section, Theosophical Society, 1990.

* Kumar, Yudhistera. '''''Annie Besant as an Indian Educator'''''. With a foreword by B. Pattabhi Sitaramayya. Lashkar, Gwalior, Swarup Publications [introd. 1951] Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015039338606;q1=Annie%20Besant Hathitrust].

* Mukerji, N. N. '''''Unemployment and Limitation of Family. With 46 illus. and ports. of Mr. Charles Bradlaugh and Mrs. Annie Besant of 1877'''''. Calcutta, N.N. Mukerji, 1918. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015050564403;view=1up;seq=1 Hathitrust].

* Muthanna, I. M. '''''Mother Besant and Mahatma Gandhi'''''. Vellore, Tamil Nadu: Thenpulam, 1986. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049819025 Hathitrust].

* Nethercot, Arthur Hobart. '''''The First Five Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1960.

* Nethercot, Arthur Hobart. '''''The Last Four Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1963. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015011353763 Hathitrust].

* Pécastaing-Boissiere, Muriel. '''''Annie Besant (1847-1933): La lutte et la quête'''''. Paris: Éditions Adyar, 2015. '''English edition:''' '''''Annie Besant: Struggles and Quest'''''. London: Theosophical Publishing House, 2017. '''German edition:''' '''''Annie Besant : Weisheit und Wissenschaft - Die Biographie'''''. Aquamarin- Verlag GmbH, 2017.

* Prakasa, Sri. '''''Annie Besant'''''. Bombay: Bharatiya Vidya Bhavan, 1954.

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. 3rd edition - Bombay: Bharatiya Vidya Bhavan, 1962. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049219051 Hathitrust].

* Pruthi, Raj. '''''Annie Besant's rise to power in Indian politics, 1914-1917'''''. New Delhi : Concept Pub. Co., 1981. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015047661924 Hathitrust].

* Prakasa, Sri. '''''Annie Besant'''''. Bombay, Bharatiya Vidya Bhavan, 1954. 2nd ed

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. Bombay, Bharatiya Vidya Bhavan, 1962. 3rd ed.

* Theosophical Society. '''''Woman World Honoured: Annie Besant, Warrior'''''. Madras, Theosophical Pub. House, 1943.

* Veritas <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Mrs. Besant and the Alcyone Case'''''. Mylapore, Madras [India] : Goodwin & Co., 1913. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2835070;view=1up;seq=5 Hathitrust].

* Wessinger, Catherine. '''''Annie Besant and Progressive Messianism (1847-1933)'''''. Lewiston, N.Y. : E. Mellen Press, 1988. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015025098925 Hathitrust].

* West, Geoffrey <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Annie Besant'''''. New York, Viking Press, 1928. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.$b284557;view=1up;seq=11 Hathitrust].

* Williams, Gertrude Marvin. '''''The Passionate Pilgrim: a Life of Annie Besant''''' . New York : Coward-McCann, 1931.

== Online resources ==
===Articles===
*[http://theosophy.ph/encyclo/index.php?title=Besant,_Annie# Annie Besant] in Theosopedia.
*[http://www.katinkahesselink.net/his/Besant-Educator.htm# Annie Besant as Instructor and Educator] by John Algeo
*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No183.pdf# Dr. Besant: Warrior] by George S. Arundale
*[http://www.flonnet.com/fl1420/14201120.htm# A Special Kind of Person] by Radha Burnier
*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No190_191.pdf# Annie Besant and the Changing World] by Bhagavan Das
*[http://www.theosophycanada.com/files/the-central-hindu-college.pdf# The Central Hindu College and Mrs. Besant] by Bhagavan Das
*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No182.pdf# Dr. Besant and India's Religious Revival] by Hirendra Nath Datta
*[http://www.theosophical.org/publications/quest-magazine/1626# Something About Annie Besant] by Fritz Kunz
*[http://www.katinkahesselink.net/other/leadb2.html# Dr. Besant's First Use of Clairvoyance] by C.W. Leadbeater
*[http://www.theosophical.org/publications/quest-magazine/1366# Confounding or Amazing? The Multiple Deconversions of Annie Besant] by Carol Hanbery MacKay
*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No186.pdf# Dr. Besant as a Comrade and a Leader] by C.P. Ramaswami Alyar
*[http://www.katinkahesselink.net/other/sender-besant.html# Annie Besant as an Early Theosophist] by Pablo Sender
*[http://www.katinkahesselink.net/his/shearman1.html# A Serious Dedication] by Hugh Shearman
*[http://www.ts-adyar.org/content/annie-besant-1847-1933# Annie Besant (1847 - 1933)] by Theosophical Society (Adyar)
*[http://www.theosophical.org/publications/quest-magazine/1323# An Irish High Priestess in India] by Lowell Thomas
*[http://international.theoservice.org/members/innergrowth/AnnieBesant-on-Service-Duty-Sacrifice.pdf Dr. Besant on Service, Duty, and Sacrifice] by Dorothy Bell

=== Books ===
*[http://www.gutenberg.org/files/12085/12085-h/12085-h.htm# Annie Besant: An Autobiography]

=== Videos===
Mrs. Besant appears in several silent films, but no recordings of her voice are known to exist.<ref>Sidney A. Cook letter to Mrs. E. Grace Ring. July 6, 1933. Sidney A. Cook Papers. Records Series 08.05. Theosophical Society in America Archives. Mr. Cook stated, "There are no records by Dr. Besant and probably never will be now, for she is very frail."</ref>
*[http://www.youtube.com/watch?v=dVe3iaf8RYA# Theosophist Annie Besant Documentary - Part 1], [http://www.youtube.com/watch?v=JKszSgT1Fqs# Part 2] and [http://www.youtube.com/watch?v=EY5bQeCjsXo# Part 3] on You Tube

===Additional resources===
* [http://www.kurtleland.com/annie-besant-shrine/orientation/41-chronology# Annie Besant - Chronology] by Kurt Leland.
* [http://www.astro.com/cgi/chart.cgi?wgid=wgeJwljs0KwkAMhJ9GUIiQVKXqkoOC9KDoSTyn7vYH3VTaldK3d1svYfhmkklfv2pOTOlZyKjlo-tEAxxUawcFEBACbdcpULpPduCxj6CUNyBcGrWNwumazRKc388LmMwN6QrhG7eQxoGARmyu4h1PZ2P63zJiK8ExRXR7hiZ3bVRjncnD8Il_-VCxhN5U3cBLMm3H9Mh-fm41Xg# Annie Besant's Natal Chart] at Astrodienst
* [http://www.khaldea.com/charts/anniebesant.shtml Annie Besant Natal Horoscope] at Khaldea.
* [http://www.katinkahesselink.net/other/c/c-besant.html About Annie Besant] at KatinkaHesselink.net

== Notes ==
<references/>

[[Category:Presidents of TS Adyar|Besant, Annie]]
[[Category:Associates of HPB|Besant, Annie]]
[[Category:Lecturers|Besant, Annie]]
[[Category:Writers|Besant, Annie]]
[[Category:Editors|Besant, Annie]]
[[Category:Journalists|Besant, Annie]]
[[Category:Leaders|Besant, Annie]]
[[Category:Clairvoyants|Besant, Annie]]
[[Category:Nationality English|Besant, Annie]]
[[Category:Imprisoned|Besant, Annie]]
[[Category:Social activists|Besant, Annie]]
[[Category:Feminists|Besant, Annie]]
[[Category:Suffragists|Besant, Annie]]
[[Category:Co-Masons|Besant, Annie]]
[[Category:Anti-vivisectionists|Besant, Annie]]
[[Category:TS Adyar|Besant, Annie]]
[[Category:Famous people|Besant, Annie]]
[[Category:Chelas|Besant, Annie]]
[[Category:People who encountered Mahatmas|Besant, Annie]]
[[Category:People who witnessed phenomena|Besant, Annie]]
[[Category:Received Mahatma Letters|Besant, Annie]]
[[Category:Inner Group of HPB|Besant, Annie]]
[[Category:Clairvoyant research|Besant, Annie]]
[[Category:People|Besant, Annie]]

[[ru:Безант Анни]]
[[es:Annie Besant]]

Annie Besant

2018-06-27T21:40:39Z

Ariel Martínez:

NOTE: THIS ARTICLE IS UNDER CONSTRUCTION
 
NOTE: THIS ARTICLE IS UNDER CONSTRUCTION
 
[[File:Annie Besant color.jpg|270px|right|thumb|Annie Besant painting by Dan Doolin]]
== Early life and family ==

Annie Wood was born in London on [[October 1]], 1847, from middle-class parents William Wood and Emily Morris, of Irish origin. Annie's childhood was difficult. Her father, a doctor, died when she was only five years old, after accidentally contracting tuberculosis from a deceased man. His death left the family severely strained financially. Not long after this, one of Annie's brothers died too. Her mother tried running a boarding house for boys at Harrow School but was unable to support her daughter. In 1855, she put Annie under the care of her philanthropic friend Ellen Marryat, who would be able to provide the girl a good education. This changed Annie's life drastically.

At eighteen Annie got engaged to shy and austere evangelical Anglican, Frank Besant. Two years later, in 1867, she married the 26-year-old man clergyman. Within a few years the couple had two children, Digby and Mabel. The marriage, however, was not a happy one. Conflicts arouse over Annie's independence as well as her religious and political concerns. But she was also physically ill-treated by her husband. So terrible was her marriage that once, with poison in her hand, she thought of committing suicide. As she was about to drink it she heard a clear voice of stern reproval, which said to her: "O Coward, coward, who used to dream of martyrdom and cannot stand a few years of woe". She instantly threw the bottle out of the window and never forgot the voice.<ref>Curuppumullage Jinarājadāsa, ''A Short Biography of Dr. Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1932), 5-6.</ref></blockquote>

Eventually, in 1873, she left her husband and returned to London, keeping the custody of her daughter.

== Early social activism ==

Around the time of her marriage Annie visited some friends in Manchester, were she got into contact with both English radicals and the Irish Fenian Martyrs of Manchester. Through elderly lawyer William Roberts, much loved by the workers of Manchester for his unpaid work on their behalf, she became acquainted with the conditions of the urban poor. All this awakened her political and social consciousness.

After her marriage Annie began to support farm workers who were fighting to unionise and to win better conditions, but her husband sided with the landlords and farmers.

During her marriage and soon after her separation, Annie began to lose her faith in Christianity and gradually feel into atheism and the [[Freethought|Freethought movemen]]t, which sought to alleviate human suffering through education and social reform. In the summer of 1874 she became a member of the National Secular Society. In 1875, she would be elected as its vice-president. During this stage of her life she would become a remarkable supporter of freedom of thought, women's rights, secularism, birth control, Fabian socialism and workers' rights.

At the head of the movement was Charles Bradlaugh, who soon developed a close relationship with Besant. He was the editor of the radical newspaper the ''National Reformer'' and gave her a job working for it as a columnist and reviewer. During the next few years she wrote many articles on issues such as marriage and women's right to vote, trade unions, national education, birth control, and the abolition of capital punishment. At this time Besant also developed a reputation as an outstanding public speaker. Her first talk was on '''"The Political Status of Women"''' and it was a success, printed later as a pamphlet.

Besant began to lecture around the country, sometimes along with Bradlaugh, sometimes by herself, and soon became one of the most prominent champions of atheism and freethought in Britain.

=== The Fruits of Philosophy ===

Besant and Bradlaugh became household names in 1877 when they republished a pamphlet promoting birth-control by the American Charles Knowlton entitled '''''The Fruits of Philosophy'''''. The work claimed that in order to be happy working-class families had to be able to decide how many children they wanted. The pamphlet was highly controversial and caused a real scandal, especially among the religious establishment. It was vigorously opposed by the Church and eventually banned as an "obscene work".

They were arrested and put on trial; charged with publishing material that was "likely to deprave or corrupt those whose minds are open to immoral influences". In court they argued that "we think it more moral to prevent conception of children than, after they are born, to murder them by want of food, air and clothing."

During the trial Besant was instrumental in founding the '''Malthusian League''', which would go on to advocate for the abolition of penalties for the promotion of contraception. She wrote and published her own birth-control pamphlet with a "less coarse" style entitled ''The Laws of Population''. The idea of a woman advocating birth-control received wide-publicity. Newspapers like ''The Times'' accused Besant of writing "an indecent, lewd, filthy, bawdy and obscene book". They were both found guilty of publishing an "obscene libel" and sentenced to six months in prison. However, the conviction was quashed on appeal due to a technicality.

In spite of the legal victory, Annie had to pay a terrible price for the scandal. Rev. Besant used the publicity of the affair to file a case for the custody of their daughter Mabel. He was able to persuade the court that she was unfit to look after her on the grounds of Annie being an atheist, associated to infidel Charles Bradlaugh, and promoter of an indecent obscene pamphlet.

The loss of her two children caused her great grief. Later, when they grew up, they both became devoted admirers of their mother.

=== The Match Girls ===

In the 1880's Besant began to shift her political views, deserting Bradlaugh's radicalism for the more moderate socialism of the noted organisation, the '''Fabian Society'''. Annie hesitated for long before changing her allegiance, which would bring her "into collision with the dearest of my friends." Finally, she publicly embraced Socialism in the Summer of 1885, during a lecture by a young and little-known '''George Bernard Shaw'''. As they became acquainted, he greatly admired her skills as a lecturer: "Now at this time Mrs. Besant was the greatest orator in England, and possibly in Europe... I have never heard her excelled."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12.</ref> He saw her involvement in Fabianism as a means of developing her organizational skills and teamwork.
<blockquote>
In selecting the Fabian Society for her passage through Socialism Mrs. Besant made a very sound choice; for it was the only one of the three Socialist Societies then competing with one another in which there was anything to be learnt that she did not already know. It was managed by a small group of men who were not only very clever individually, but broken in to team work with one another so effectually that they had raised the value of the Society's output far above that of the individual output of any one of them... This was exactly what Mrs. Besant needed at that moment to complete her equipment."<ref>George Bernard Shaw, "Mrs. Besant as a Fabian Socialist" ''The Theosophist'' 39.1 (October, 1917), 12-13.</ref>
</blockquote>

This was a time of growing working class agitation, increased by poor working conditions and high unemployment. By the end of 1887, a mass rally against unemployment was held in Trafalgar Square, at which Besant was a key speaker at the event. The rally was disrupted by the police leading to one death and many injuries. The events created a great sensation, and became known as "Bloody Sunday". Besant took the charge of organizing legal aid for the jailed workers and support for their families.
[[File:Match Girls Strike plaque.jpg|230px|right|thumb|Plaque for Match Girls Strike, 1888]]
Some months later young socialist [[Herbert Burrows]] brought to her attention the health-threatening situation of young women workers at the Bryant & May match factory. They worked long hours for low pay and were liable to suffer from industrial illnesses. At the time, the matchstick industry was a very powerful lobby, since electric light was not yet widely available, and matches were an essential commodity. On [[June 23]], 1888, Annie published an article ''White Slavery'', where she drew attention to the dangers of phosphorus fumes and complained about the low wages paid to them. The three women who provided information for Annie's article were fired. Annie helped the women to form a Matchgirls Union and, after a three week strike, the company was forced to make significant concessions including the re-employment the three victimized women. The public sympathy and success of the strike was an important development in the unskilled trades union movement.

== Introduction to Madame Blavatsky ==

In spite of the success in her social activism Besant was still unhappy and felt a deep void. In recalling this period of her life she wrote:

<blockquote>Ever more and more had been growing on me the feeling that something more than I had was needed for the cure of social ills. The Socialist position sufficed on the economic side, but where to gain the inspiration, the motive, which should lead to the realisation of the Brotherhood of Man?<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 308.</ref></blockquote>

For a few years now she had been growing dissatisfied with the field of social reform. She saw the limitation of its reach to solve humanity's problems. She had also failed to find and "organise bands of unselfish workers" and was wondering "where was the material for the nobler Social Order". As a result of this she had also become interested in psychology, hypnotism, dreams, etc. It was at this time that she came across [[Alfred Percy Sinnett|A. P. Sinnett]]'s first book, [[The Occult World (book)|''The Occult World'']], which explained the seemingly supernatural phenomena as being part of unknown aspects of the natural law. She then started researching into [[Spiritualism]] and its phenomena, [[clairvoyance]], [[clairaudience]], and [[Telepathy|thought-reading]].<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 309.</ref>

One day, in 1889, an event happened that would mark the beginning of a new life. She wrote:

<blockquote>I was making desperate efforts to pierce the darkness, and was seeking with passionate earnestness to obtain some direct evidence of the existence of [[Soul]] and of the superphysical worlds; one evening as I sat alone, concentrating my mind on this longing, I heard the Master's voice--but knew not whose it was--and after some questions asked by Him and answered by me, came the promise that I should soon find the light--a promise quickly verified.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60a, compiled and edited by Daniel H. Caldwell</ref></blockquote>

This voice, unknown to her at the time, was that of the [[Morya|Mahatma Morya]], who was to become her [[Master of Wisdom|Master]]. He had asked her: "Are you willing to sacrifice everything to find Truth?", and she replied, "Yes, Lord". Then the voice continued: "You will find it soon." She did not know who had spoken, but it was the same voice as on the earlier occasion.

Two weeks later her friend [[William Thomas Stead|W. T. Stead]], the famous Editor of the ''Pall Mall Gazette'' and founder of the journal ''Review of Reviews'', gave her two large volumes asking her if she could review them. "My young men all fight shy of them, but you are quite mad enough on these subjects to make something of them." The books were the two volumes of [[The Secret Doctrine (book)|''The Secret Doctrine'']], written by [[Helena Petrovna Blavatsky|H. P. Blavatsky]]. She described her experience in reading the book as follows:

<blockquote>As I turned over page after page the interest became absorbing; but how familiar it seemed; how my mind leapt forward to presage the conclusions, how natural it was, how coherent, how subtle, and yet how intelligible. I was dazzled, blinded by the light in which disjointed facts were seen as parts of a mighty whole, and all my puzzles, riddles, problems, seemed to disappear. The effect was partially illusory in one sense, in that they all had to be slowly unravelled later, the brain gradually assimilating that which the swift intuition had grasped as truth. But the light had been seen, and in that flash of illumination I knew that the weary search was over and the very Truth was found.<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 310.</ref></blockquote>

She wrote the review and it was published in ''The Pall Mall Gazette'' (London) on [[April 25]], 1889. Then, she sent a note to the author asking to be allowed to call upon her. Mme. Blavatsky answered with a cordial note of invitation, saying:

<blockquote>I too have long been wishing to make your acquaintance, as there is nothing in the world that I admire more than pluck and the rare courage to come out and state one’s opinions boldly in the face of all the world.<ref>[http://www.katinkahesselink.net/other/sender-besant.html#_ednref3# Annie Besant as an Early Theosophist] by Pablo Sender</ref></blockquote>

On the evening of [[May 10]], Besant and her friend [[Herbert Burrows]] went to meet with Mme. Blavatsky. After some informal conversation Blavatsky expressed her wish to have Besant joining the Theosophical Society. Although she wanted to join, she was aware that this step would produce a rift with all her previous Freethinker and Socialist associates and friends, especially Charles Bradlaugh. She became a member of the Society on [[May 21]], 1889.<ref>Annie Besant, ''An Autobiography'' (Adyar, Madras: Theosophical Publishing House, 1984), 314.</ref>

=== Seeing the Master ===

In July 1889, she joined Mme. Blavatsky in Fontainebleau and witnessed the writing of [[The Voice of the Silence (book)|''The Voice of the Silence'']]. It was here that she saw the radiant astral figure of her [[Morya|Master Morya]] for the first time, visible to her physical eyes. She wrote:

<blockquote>I will tell you about the first occasion on which I saw my Master. Soon after I had joined the Society, it happened that I was in England at a time when H. P. B. was in Fontainebleau, France, where [[The Voice of the Silence (book)|''The Voice of the Silence'']] was written. She wrote me to go over and join her, which I did with joy. She was living in a delightful old house out in the country, and I was put in a bed-room near hers, a door connecting the two. One night I awoke suddenly owing to an extraordinary feeling that there was in the room. The air was all throbbing, and it seemed as if an electric machine was playing there; the whole room was electric. I was so astonished (for it was my first experience of the kind) that I sat up in bed, wondering what on earth could be happening. It was quite dark, and in those days I was not a bit clairvoyant. At the foot of the bed a luminous figure appeared, and stood there from half a minute to a minute. It was the figure of a very tall man, and I thought, from pictures I had seen, it was H. P. B.’s Master. Near him was another figure, more faintly luminous, which I could not clearly distinguish. The brilliant figure stood quite still, looking at me, and I was so utterly astounded that I sat perfectly still, simply looking at Him; I did not even think of saluting Him. So I remained motionless and then gradually the figure vanished. Next day I told H. P. B. what had happened, and she replied: ‘Yes, Master came to see me in the night, and went into your room to have a look at you.’ This was my first experience of seeing a Master; it must have been clearly a case of materialisation, for as I have said, I was not in the least clairvoyant at the time.<ref>[http://www.blavatskyarchives.com/mastersencounterswith.htm# A Casebook of Encounters with the Theosophical Mahatmas] Case 60b, compiled and edited by Daniel H. Caldwell</ref></blockquote>

== Early Theosophical work ==
[[File:Annie Besant in black standing.jpg|200px|right]]

Her decision to join the Theosophical Society met a storm of criticism from her former associates in London. To explain her change of view, on [[August 4]] and [[August 11|11]], 1889, she delivered a lecture in the Hall of Science on the subject '''"Why I Became a Theosophist'''."

On [[September 4]] of that year, in [[H. P. Blavatsky|HPB]]’s house, she met [[Henry Steel Olcott|H. S. Olcott]], co-founder of the Theosophical Society and international President. He immediately recognized her value. He wrote in [[Old Diary Leaves (book)|Old Diary Leaves]]: "At the time of my [first] visit I had the chance to see of what infinite tenderness and unselfish compassion Mrs Besant was capable,"<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 192.</ref> and, "She is the most important gain to us since Sinnett."<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fourth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 184.</ref>

In this month she began editing the monthly theosophical journal [[Lucifer (periodical)|''Lucifer'']] with HPB.

On [[January 17]], 1890, she was elected as president of the [[Blavatsky Lodge]]. By the middle of the year her rented home in 19 Avenue Road became the new headquarters for the European Section of the TS, where HPB lived until the end of her life.

In August, 1890, Besant became one of twelve members of the [[Inner Group]] of the Esoteric Section, formed by HPB. On [[April 1]], 1891, a month before her death, Blavatsky appointed her to the highest official position in the Inner Group, after that of herself:

<blockquote>I hereby appoint in the name of the ''Master'', Annie Besant Chief Secretary of the Inner Group of the Esoteric Section and Recorder of the Teachings.<ref>Henk J. Spierenburg (compiler), ''The Inner Group Teachings of H. P. Blavatsky'' (San Diego, CA: Point Loma Publications, Inc, 1995), xv.</ref></blockquote>

A few months later she began her career as international lecturer for [[Theosophy]]. In April 1891 she visits the United States for a lecture tour and attends the TS American Section Convention in Boston. Mme. Blavatsky dies in London while Besant was on her trip back to London.

Besant succeeded HPB as head of the [[Esoteric Section]] in Europe.

After the death of Blavatsky, she continues her activities as international speaker, delivering hundreds of lectures in the US, Europe, India, and Australasia. A number of these lectures were published in book or pamphlet form. In addition to this, she becomes an author. From 1892 to 1904 she wrote the following books: ''The Seven Principles of Man'', ''Reincarnation'', ''Death–and After?'', ''Karma'', ''Man and His Bodies'', ''The Ancient Wisdom'', ''Some Problems of Life'', ''Esoteric Christianity; or The Lesser Mysteries'', ''Thought Power: Its Control and Culture'', ''A Study in Consciousness: A Contribution to the Study of Psychology''. In 1895 she receives the [[Subba Row Medal]] award for her 1894 Convention Lectures, published as ''The Self and Its Sheaths''.

== Magnetization by Chakravarti ==

Annie Besant was repeatedly "magnetized" by Gyanendra Nath Chakravarti (a member of the Prayag lodge in Allahabad and representative for Brahmanism at the Chicago World's Fair in 1893), as described by Dr. Archibald Keightley, who in 1893 he witnessed these events:
<blockquote>
«I lived at Headquarters during Mr. Chakravarti's visit there and knew from Mrs. Besant, from him and from personal observation, of his frequent magnetisation of Mrs. Besant. He said that he did it to "coördinate her bodies for work to be done." To a physician and a student of occultism, the magnetisation of a woman advanced to the critical age of mid-life, a vegetarian, an ascetic, by a man, a meat-eater, one of full habit, large appetite and of another and dark race, is not wise. The latter magnetism will assuredly overcome the former, however excellent the intentions of both persons. And I soon saw the mental effect of this in Mrs. Besant's entire change of view, in other matters besides those of H.P.B. and Mr. Judge.»<ref>''The Path'', X, jun 1895, p99-100.[http://www.iapsop.com/archive/materials/the_path/the_path_v10_n3_june_1895.pdf]</ref>
</blockquote>
Chakravarti belonged to a group of orthodox Brahmins who wanted to destroy Blavatsky's work because they did not want her to give Westerners occult knowledge that they considered reserved for the scholars of their caste.

== Her work in India ==

On [[October 20]], 1893, Annie Besant departed for India for the first time, arriving there on [[November 16]]. There, she would travel extensively for four months giving lectures in many cities. In December she delivered her first International Convention lectures at Adyar, which included a talk on "India and Its Mission."

Talking about the effect of her early work on the Indian mind, especially of the [[Hinduism|Hindus]], Col. Olcott writes:

<blockquote>The development of Mrs. Besant’s relations with our work in India have been, moreover, what, to me, is the best possible evidence that she is, indeed, the agent selected to fructify the seeds which had been planted by H. P. B. and myself during the previous fifteen years. She has swept away all vestiges of the mistrust as to our mission in India, such as was entertained by the great body of orthodox Brahmins, who looked on my colleague and myself as in fact secret agents for a [[Buddhism|Buddhist]] propaganda and the would-be destroyers of Hinduism.<ref>Henry Steel Olcott, ''Old Diary Leaves'' Fifth Series (Adyar, Madras: The Theosophical Publishing House, 1974), 92.</ref></blockquote>

Her influence in the educational, cultural, and political life of India would be remarkable.

=== Indian nationalist movement ===

The ''Dictionary of National Biography'' describes her political activity following Olcott's death:

<blockquote>She poured her superabundant energy into campaigning for self-government by means of newspapers she controlled—The Commonweal and New India—and in lectures such as India Bond or Free? (1926). In 1913 she joined the Indian National Congress. In 1915 she proposed to its executive committee that a network of home rule leagues be set up across the country. While at the outbreak of the 1914–18 war most Indian politicians, including Gandhi, the rising star, called a truce in their opposition to the raj, Besant did not, proclaiming 'England's need is India's opportunity' (New India, August 1914). In 1916 the tragedy of the Dublin Easter rising incited Mrs Besant to new heights of ferocity and contempt. In May 1917 the viceroy, Lord Chelmsford, bowed to Anglo-Indian demands and interned her at Ootacamund. The historic announcement made at Westminster on 20 August 1917... secured her release, when all India celebrated... On 26 December 1917 she became the first woman president of the 32nd Indian National Congress meeting at Calcutta. It was the summit of her influence, which thereafter declined. <ref>"Besant, Annie", ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website].</ref>
</blockquote>

Besant's political work for India may be said to have started on [[December 22]], 1894, when she addressed the '''Indian National Congress''' for the first time. However, she definitely entered the Indian political arena in 1913, with the goal of achieving dominion status for the country. She joined the Indian National Congress and published a series of lectures entitled ''Wake up, India! A plea for social reform.''

In 1914, Annie Besant purchased an Indian newspaper and changed its name to [[New India (periodical)|New India]]. She used this newspaper to support the movement for Indian Nationalism, attack the colonial government of India and promote India's self-rule. In 1916 Besant launched the All India Home Rule League and became the first Organizing Secretary of the Central Committee. Organized to demand self-government within the British Empire, this was the first political party in India to have regime change as its main goal.
[[File:Birla House .jpeg|right|350px|thumb|House where Dr. Besant was kept under arrest. A plaque commemorates the historic event.]]
On [[June 15]], 1917, she and her two supporters, [[G. S. Arundale]] and [[B. P. Wadia]], were arrested by the Madras government. They were interned under house arrest the next day in Gulistan at Pudumund in Ooty, which was a property built by [[H. S. Olcott]] in 1890 as his summer home. Besant's arrest created a focus for protest and the movement spread out. When, on [[September 15]] of that year, she was freed, crowds all over India welcomed her. In December she took over as president of the Indian National Congress for a year, being the first woman to do so. The demand for self-rule in 1917 is regarded as an important milestone and a turning point in the struggle for Indian independence.<ref>[http://www.deccanchronicle.com/nation/in-other-news/150617/100-years-on-historians-remember-annie-besants-house-arrest-in-ooty-1.html 100 years on, historians remember Annie Besant’s house arrest in Ooty] at www.deccanchronicle.com</ref>

In 1919 Indian political sentiment began to favor native [[Mohandas Gandhi]], who had returned from leading Asians in a struggle against racism in South Africa. He encouraged a mass-based civil disobedience, albeit in a non-violent way. Seventy-three-year old Annie Besant opposed this policy, warning that promoting disobedience would end up in violence. Her proposal was to work for a change in the laws. Indians followed Gandhi's leadership, eventually leading to the independence of India in 1947, in the midst of violent clashes between Hindus, Sikhs and Muslims.

=== Work in education ===

Mrs. Besant was a tireless advocate for improving education in India. She helped to establish the [[Society for the Promotion of National Education]] to support school initiatives designed for Indian students in a country that was headed for home rule. She was particularly involved with these schools:

* Besant Theosophical College, Madanapalle, India
* National School, Bangalore, India
* National University of India, Chennai, India
* Annie Besant School, Indore, India
* Central Hindu College, Benares, India - founded in 1898 and now known as Benares Hindu University.
* Annie Besant School, Allahabad, India - established October 2, 1926<ref>"Annie Besant School Allahabad" in [http://en.wikipedia.org/wiki/Annie_Besant_School_Allahabad Wikipedia]</ref>
* Besant Memorial School, Chennai, India - opened June 2, 1934 under headmaster [[Sankara Menon]], M. A., "a young and brilliant graduate of Madras University''.<ref>"Adyar News," ''The American Theosophist'' 22.9 (September, 1934), 208.</ref>

In recognition for her efforts in the field of Indian education, the Banaras Hindu University conferred upon her the Degree of Doctor of Letters.<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 28.</ref>

She gave positions to many Theosophists to teach in and supervise the schools, including [[George S. Arundale]], [[Nilakanta Sri Ram]], [[James H. Cousins]], [[Margaret Cousins]], [[Fritz Kunz]], [[Pieter K. Roest]], [[Mary K. Neff]], and [[Ernest Wood]].

==== Central Hindu College ====

Soon after her arrival Besant gathered around her a group of Indians interested in the regeneration of their country. After much planning she founded the Central Hindu College in Benares, which now is the nucleus of the Banaras Hindu University. [[Theosophist]]s from around the world came to India to help in this, including [[Francesca Arundale]] and [[George S. Arundale]].<ref>Curuppumullage Jinarājadāsa, ''Biography of Annie Besant'' (Adyar, Madras: The Theosophical Publishing House, 1981), 25-26.</ref>

The object of the College was to impart sound secular education, combined with moral and religious instruction, based on the fundamental tenets of Hinduism. The College prepared students for the M.A. and M.Sc. and lower examinations of the Allahabad University till the year 1917. Three years earlier, the management and control of the College had passed from the hands of its original trustees to the Hindu University Society, which was carrying on the work of inaugurating the present University.<ref>[http://www.theosophycanada.com/brief-history-of-the-central-hindu-college.php Brief History of the Central Hindu College] at TheosophyCanada.com</ref>

=== Indian Boy Scouts Association ===

During the course of 1916 Besant organized some troops of Boy Scouts in Madras and Benares. They followed the Scout Law, although the boys wore Indian turbans and sang Indian songs. When a request was sent to the founder of the international movement of Boys Scouts, Robert Baden-Powell, to recognize the Indian troops as part of the international organization, he refused. She then began to campaign for it, publishing an article in her newspaper [[New India (periodical)|New India]] on [[October 13]], 1916, an article entitled "Why not Indian Scouts?"<ref>Urmila Sharma, S.K. Sharma, ''Indian Political Thought'' (New Delhi: Atlantic Publishers and Distributors, 1996), 197.</ref> She organized the Indian Boy Scouts Association, based in Madras, headed by herself and George Arundale.

A few other organizations began to be formed in the country. In 1921, when Besant had gathered more than 20,000 members, Baden-Powell came to India, and recognized all the different Scout organizations in the country as part of the international movement. He conferred upon her the Badge of the Silver Wolf, a great honor. It was sent to her by the Viceroy of India, who included a personal letter.<ref>"Olcott Scout Benefit Performance," ''The American Theosophist'' 22.8 (August, 1934), 188.</ref>

== President of the Theosophical Society ==
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On [[July 6]], 1907, Annie Besant was elected as International President of the [[Theosophical Society]].

* 1908:
**Initiated the expansion of [[Adyar (campus)|Adyar]] property expanding it to 266 acres.
**February: founded the [[Theosophical Order of Service]].
**May: Inaugurated the [[Vasanta Press]] in Adyar.
**October: Established the [[International Order of the Round Table]].
**October: Established the Sons of India and the Daughters of India.

As President, Mrs. Besant supervised all the departments of the [[Adyar (campus)|Adyar headquarters estate]]; edited [[The Theosophist (periodical)|''The Theosophist'']]; and advised in the management of the [[Theosophical Publishing House (Adyar)|Theosophical Publishing House]] and the [[Vasanta Press]], as well as lecturing throughout the world.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>
 
 
 
 

Mr. Jinarājadāsa wrote of her schedule:
<blockquote>
Dr. Besant worked from 6:30 a.m. to 8:15 p.m., with half an hour's interval for her midday meal, and half or three quarters of an hour for tea and chat. She took her supper at 8:30.<ref>C. Jinarājadāsa, "Why I Do Not Stand for President" 1931 leaflet. Curupumallage Jinarājadāsa Papers. Records Series 03.04. Theosophical Society in America Archives.</ref>
</blockquote>

== Invocation ==

Members of the [[Theosophical Society (Adyar)]] around the world regularly recite an [[Universal Invocation|invocation]] penned by Mrs. Besant. [[Curuppumullage Jinarājadāsa|C. Jinarājadāsa]] wrote of its use in the ceremony of reciting the Prayers of the Religions, introduced at the [[Golden Jubilee Convention]] of 1925: "The ceremony always concludes with Dr. Besant's beautiful and famous invocation repeated by all:"<ref>C. Jinarājadāsa, Foreword to ''Bhārata Samāj Pūja,'' (Adyar, Madras, India: The Theosophical Publishing House, 1948), 6-7.</ref>
[[File:O Hidden Life.jpg|right|370px|thumb|Title of "O Hidden Life"]]
<blockquote>
O Hidden Life, vibrant in every atom; 
O Hidden Light, shining in every creature; 
O Hidden Love, embracing all in Oneness; 
May each who feels himself as one with Thee, 
Know he is also one with every other.
</blockquote>
The words were set to music at least twice, by [[Charles Elliott Fouser]] and by J. Eleanor Stakesby-Lewis,<ref>NOTE: Both versions are available from Theosophical Society in America Archives.</ref> and another member, W. H. Perrins, proposed yet another version.<ref>W. H. Perrins correspondence with James S. Perkins. September-November, 1953. James S. Perkins Papers. Records Series 08.06. Theosophical Society in America Archives.</ref>

== Oratory and speaking tours ==

Throughout all the years of her social activism and Theosophical work, Dr. Besant was much in demand as a public speaker. More information will be found at '''[[Besant lectures]]'''.

[[File:Annie Besant tree plaque.jpg|right|350px||thumb|Plaque under tree planted where AB last spoke on Olcott campus.]]

== Other work ==

'''THIS SECTION UNDER CONSTRUCTION''' 
'''THIS SECTION UNDER CONSTRUCTION''' 

In the United States, Mrs. Besant purchased land in 1927 to establish the Happy Valley Foundation in Ojai, California. A school was not formed immediately, but with the efforts of [[J. Krishnamurti]] and others, the [[Besant Hill School of Happy Valley]] now operates on that site.

== Editorial work ==

'''THIS SECTION UNDER CONSTRUCTION''' 
'''THIS SECTION UNDER CONSTRUCTION''' 

'''NOTE''' - see list at [http://www.kurtleland.com/annie-besant-shrine/periodicals/63-xvi-periodicals-edited-by-annie-besant-1878-1933 KurtLeland.com].

Mrs. Besant edited a weekly periodical called [[The Commonweal (periodical)|''The Commonweal'']].<ref>C. Hayavando Rao, ''The Indian Biographical Dictionary'' (Adyar: Pillar & Co.,1915), vi. Available online at [http://archive.org/details/indianbiographic00raoc Archive.org.]
</ref>

== Writings ==

Mrs. Besant left a large body of books and pamphlets, which are listed in '''[[Besant writings]]'''.

She also wrote hundreds of magazine articles and editorials. Over 2500 articles written for periodicals of the [[Theosophical Society (Adyar)|Theosophical Society located in Adyar]] are documented in the [[Union Index of Theosophical Periodicals]] under the name [http://www.austheos.org.au/cgi-bin/ui-csvsearch.pl?search=annie+besant&method=all&header=field4&page=24 '''Annie Besant'''].

== Later years ==

In 1929, Dr. Besant made her final tour of the United States, and On [[September 2]], 1929, she spoke to members on the [[Olcott (campus)|Olcott campus]] in a farewell address.

On [[September 20]], 1933, Annie Besant passed away just before her 85th birthday. She was cremated in [[Adyar (campus)|Adyar]] with great ceremony. Half of the ashes were deposited in the Ganges by [[Bhagavan Das]], near the site where [[Helena Petrovna Blavatsky|Mme Blavatsky]]’s ashes had been cast. The other half was placed in the [[Adyar (campus)#Garden of Remembrance|Garden of Remembrance at Adyar]]. Ten years after the final American tour, on [[July 19]], 1939, a fir tree was planted at the place where she last spoke on the [[Olcott (campus)|Olcott campus]], incorporating soil from Adyar's Garden of Remembrance brought by [[Henry Hotchener|Henry]] and [[Marie Russak Hotchener|Marie Hotchener]].<ref>"The Besant Commemoration," ''The American Theosophist'' 27.9 (September, 1939), 214.</ref>

== Tributes and memorials ==
[[File:Besant stamp.jpg|180px|right|thumb|Indian stamp issued in 1963]]
The Indian government issued a '''postage stamp''' honoring Mrs. Besant in 1963.

In addition to the '''schools''' she personally founded, other schools that have been named in her honor include Annie Besant School, Meerut, India.<ref>[http://www.anniebesant.in/history.html Annie Besant School].</ref>

Other groups and places named in her honor include:
* '''Annie Besant Memorial Hall''', Cardiff, Wales - opened in October, 1934.
* '''TOS Annie Besant Model School''', Rayagada, Odisha, India - opened in 1992 by the [[Theosophical Order of Service]] in Rayagada.
* '''Lodges''' named after Annie Besant include the American cities of Cleveland, Los Angeles, Tulsa, Boston, Seattle, Houston, Nashville, San Diego, Chicago, and Indianapolis.

[[File:AB Google Doodle.jpg|right|300px|thumb|Google Doodle posted October 1, 2015]]
== Annie Besant in popular culture ==

On October 1, 2015, a '''Google Doodle''' was posted to honor Dr. Besant's 168th birthday.

The DVD release of '''''The Adventures of Young Indiana Jones''''' included a companion historical documentary called "Annie Besant - An Unlikely Rebel." <ref>It appears in Chapter 5: Journey of Radiance, on Disc 7 of Volume 1, with a run-time of 26 minutes, 55 seconds.</ref>

== Biographies ==

Dr. Besant and her activities are the subject of many biographies, and are also covered extensively in works about H. P. Blavatsky, H. S. Olcott, C. W. Leadbeater, J. Krishnamurti, George Bernard Shaw, M. K. Gandhi, Charles Bradlaugh, birth control, Freethinking, women Freemasons, English trade unions, Hindu Renaissance, Indian National Congress, Indian nationalism, and Indian education. These are some of the biographies:

* Aiyangar, M V Srinivasa. '''''An Open Letter to Mrs. Annie Besant; Being a Reply to Her Attacks on Hinduism'''''. Madras, M. C. Narasimhacharya [1915]. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015024217815;view=1up;seq=1 Hathitrust].

* Aiyar, Ramaswami. '''''Annie Besant'''''. Delhi Publications Division, Ministry of Information and Broadcasting, <nowiki>[</nowiki>1963<nowiki>]</nowiki>. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015026275894;q1=Annie%20Besant Hathitrust].

* Besant, Arthur Digby. '''''The Besant Pedigree'''''. London: Besant & Co., 1930. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.31822035058536 Hathitrust].

* Besterman, Theodor. '''''Mrs. Annie Besant, a Modern Prophet''''', London: K. Paul, Trench, Trubner & Co., Ltd., 1934.

* Besterman, Theodore. '''''The Annie Besant Calendar'''''. London: The Theosophical Pub. House, 1927. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2834148 Hathitrust].

* Besterman, Theodore. '''''A Bibliography of Annie Besant'''''. London, The Theosophical society in England, 1924. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.32106002836655 Hathitrust].

* Bright, Esther. '''''Old Memories and Letters of Annie Besant'''''. London: Theosophical Publishing House, 1936. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015010435405 Hathitrust].

* Dictionary of National Biography. '''"Besant, Annie"''', ''Dictionary of National Biography''. Available at the Oxford [http://www.oxforddnb.com/templates/article.jsp?articleid=30735&back= DNB website]. This is a particularly well-written account of her life.

* Dinnage, Rosemary. '''''Annie Besant'''''. Harmondsworth, Middlesex, England: Penguin Books, 1986.

* Fussell, Joseph H. Mrs. '''''Annie Besant and the Leadbeater Advice'''''. San Diego: 1913. Pamphlet. Searchable at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2765584 Hathitrust].

* Indian Section, Theosophical Society. '''''In honour of Dr. Annie Besant: Lectures by Eminent Persons, 1952-88'''''. Varanasi, U.P., India: Indian Section, Theosophical Society, 1990.

* Kumar, Yudhistera. '''''Annie Besant as an Indian Educator'''''. With a foreword by B. Pattabhi Sitaramayya. Lashkar, Gwalior, Swarup Publications [introd. 1951] Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015039338606;q1=Annie%20Besant Hathitrust].

* Mukerji, N. N. '''''Unemployment and Limitation of Family. With 46 illus. and ports. of Mr. Charles Bradlaugh and Mrs. Annie Besant of 1877'''''. Calcutta, N.N. Mukerji, 1918. Available at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015050564403;view=1up;seq=1 Hathitrust].

* Muthanna, I. M. '''''Mother Besant and Mahatma Gandhi'''''. Vellore, Tamil Nadu: Thenpulam, 1986. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049819025 Hathitrust].

* Nethercot, Arthur Hobart. '''''The First Five Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1960.

* Nethercot, Arthur Hobart. '''''The Last Four Lives of Annie Besant'''''. Chicago: University of Chicago Press, 1963. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015011353763 Hathitrust].

* Pécastaing-Boissiere, Muriel. '''''Annie Besant (1847-1933): La lutte et la quête'''''. Paris: Éditions Adyar, 2015. '''English edition:''' '''''Annie Besant: Struggles and Quest'''''. London: Theosophical Publishing House, 2017. '''German edition:''' '''''Annie Besant : Weisheit und Wissenschaft - Die Biographie'''''. Aquamarin- Verlag GmbH, 2017.

* Prakasa, Sri. '''''Annie Besant'''''. Bombay: Bharatiya Vidya Bhavan, 1954.

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. 3rd edition - Bombay: Bharatiya Vidya Bhavan, 1962. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015049219051 Hathitrust].

* Pruthi, Raj. '''''Annie Besant's rise to power in Indian politics, 1914-1917'''''. New Delhi : Concept Pub. Co., 1981. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015047661924 Hathitrust].

* Prakasa, Sri. '''''Annie Besant'''''. Bombay, Bharatiya Vidya Bhavan, 1954. 2nd ed

* Prakasa, Sri. '''''Annie Besant as Woman and as Leader'''''. Bombay, Bharatiya Vidya Bhavan, 1962. 3rd ed.

* Theosophical Society. '''''Woman World Honoured: Annie Besant, Warrior'''''. Madras, Theosophical Pub. House, 1943.

* Veritas <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Mrs. Besant and the Alcyone Case'''''. Mylapore, Madras [India] : Goodwin & Co., 1913. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.b2835070;view=1up;seq=5 Hathitrust].

* Wessinger, Catherine. '''''Annie Besant and Progressive Messianism (1847-1933)'''''. Lewiston, N.Y. : E. Mellen Press, 1988. Searchable at [http://babel.hathitrust.org/cgi/pt?id=mdp.39015025098925 Hathitrust].

* West, Geoffrey <nowiki>[</nowiki>pseudonym<nowiki>]</nowiki>. '''''Annie Besant'''''. New York, Viking Press, 1928. Available at [http://babel.hathitrust.org/cgi/pt?id=uc1.$b284557;view=1up;seq=11 Hathitrust].

* Williams, Gertrude Marvin. '''''The Passionate Pilgrim: a Life of Annie Besant''''' . New York : Coward-McCann, 1931.

== Online resources ==
===Articles===
*[http://theosophy.ph/encyclo/index.php?title=Besant,_Annie# Annie Besant] in Theosopedia.
*[http://www.katinkahesselink.net/his/Besant-Educator.htm# Annie Besant as Instructor and Educator] by John Algeo
*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No183.pdf# Dr. Besant: Warrior] by George S. Arundale
*[http://www.flonnet.com/fl1420/14201120.htm# A Special Kind of Person] by Radha Burnier
*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No190_191.pdf# Annie Besant and the Changing World] by Bhagavan Das
*[http://www.theosophycanada.com/files/the-central-hindu-college.pdf# The Central Hindu College and Mrs. Besant] by Bhagavan Das
*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No182.pdf# Dr. Besant and India's Religious Revival] by Hirendra Nath Datta
*[http://www.theosophical.org/publications/quest-magazine/1626# Something About Annie Besant] by Fritz Kunz
*[http://www.katinkahesselink.net/other/leadb2.html# Dr. Besant's First Use of Clairvoyance] by C.W. Leadbeater
*[http://www.theosophical.org/publications/quest-magazine/1366# Confounding or Amazing? The Multiple Deconversions of Annie Besant] by Carol Hanbery MacKay
*[http://www.theosophical.ca/adyar_pamphlets/AdyarPamphlet_No186.pdf# Dr. Besant as a Comrade and a Leader] by C.P. Ramaswami Alyar
*[http://www.katinkahesselink.net/other/sender-besant.html# Annie Besant as an Early Theosophist] by Pablo Sender
*[http://www.katinkahesselink.net/his/shearman1.html# A Serious Dedication] by Hugh Shearman
*[http://www.ts-adyar.org/content/annie-besant-1847-1933# Annie Besant (1847 - 1933)] by Theosophical Society (Adyar)
*[http://www.theosophical.org/publications/quest-magazine/1323# An Irish High Priestess in India] by Lowell Thomas
*[http://international.theoservice.org/members/innergrowth/AnnieBesant-on-Service-Duty-Sacrifice.pdf Dr. Besant on Service, Duty, and Sacrifice] by Dorothy Bell

=== Books ===
*[http://www.gutenberg.org/files/12085/12085-h/12085-h.htm# Annie Besant: An Autobiography]

=== Videos===
Mrs. Besant appears in several silent films, but no recordings of her voice are known to exist.<ref>Sidney A. Cook letter to Mrs. E. Grace Ring. July 6, 1933. Sidney A. Cook Papers. Records Series 08.05. Theosophical Society in America Archives. Mr. Cook stated, "There are no records by Dr. Besant and probably never will be now, for she is very frail."</ref>
*[http://www.youtube.com/watch?v=dVe3iaf8RYA# Theosophist Annie Besant Documentary - Part 1], [http://www.youtube.com/watch?v=JKszSgT1Fqs# Part 2] and [http://www.youtube.com/watch?v=EY5bQeCjsXo# Part 3] on You Tube

===Additional resources===
* [http://www.kurtleland.com/annie-besant-shrine/orientation/41-chronology# Annie Besant - Chronology] by Kurt Leland.
* [http://www.astro.com/cgi/chart.cgi?wgid=wgeJwljs0KwkAMhJ9GUIiQVKXqkoOC9KDoSTyn7vYH3VTaldK3d1svYfhmkklfv2pOTOlZyKjlo-tEAxxUawcFEBACbdcpULpPduCxj6CUNyBcGrWNwumazRKc388LmMwN6QrhG7eQxoGARmyu4h1PZ2P63zJiK8ExRXR7hiZ3bVRjncnD8Il_-VCxhN5U3cBLMm3H9Mh-fm41Xg# Annie Besant's Natal Chart] at Astrodienst
* [http://www.khaldea.com/charts/anniebesant.shtml Annie Besant Natal Horoscope] at Khaldea.
* [http://www.katinkahesselink.net/other/c/c-besant.html About Annie Besant] at KatinkaHesselink.net

== Notes ==
<references/>

[[Category:Presidents of TS Adyar|Besant, Annie]]
[[Category:Associates of HPB|Besant, Annie]]
[[Category:Lecturers|Besant, Annie]]
[[Category:Writers|Besant, Annie]]
[[Category:Editors|Besant, Annie]]
[[Category:Journalists|Besant, Annie]]
[[Category:Leaders|Besant, Annie]]
[[Category:Clairvoyants|Besant, Annie]]
[[Category:Nationality English|Besant, Annie]]
[[Category:Imprisoned|Besant, Annie]]
[[Category:Social activists|Besant, Annie]]
[[Category:Feminists|Besant, Annie]]
[[Category:Suffragists|Besant, Annie]]
[[Category:Co-Masons|Besant, Annie]]
[[Category:Anti-vivisectionists|Besant, Annie]]
[[Category:TS Adyar|Besant, Annie]]
[[Category:Famous people|Besant, Annie]]
[[Category:Chelas|Besant, Annie]]
[[Category:People who encountered Mahatmas|Besant, Annie]]
[[Category:People who witnessed phenomena|Besant, Annie]]
[[Category:Received Mahatma Letters|Besant, Annie]]
[[Category:Inner Group of HPB|Besant, Annie]]
[[Category:Clairvoyant research|Besant, Annie]]
[[Category:People|Besant, Annie]]

[[ru:Безант Анни]]
[[es:Annie Besant]]

Mahatma Letter No. 32

2018-06-20T14:48:44Z

Ariel Martínez: /* Page 1 transcription, image, and notes */

[[Category:ML from Morya]]
[[Category:ML needs background]]
[[Category:ML needs publication history]]
[[Category:ML needs commentary]]
{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Morya]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = November 1881 See [[Mahatma Letter No. 32#Context and background|below]].
| otherdate = none
| header3 = Places
| sentfrom = unknown
| receivedat = [[Allahabad, India]]
| vialocation = none
}}
'''This is Letter No. 114 in Barker numbering.''' See below for [[Mahatma Letter No. 32#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 31|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 33|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 73|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 39|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 

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

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
The letter forwarded is from a Baboo — your nausea-inspiring Bengalee, from whom, I ask you, for [[K.H.]]'s sake — to conceal the feeling of queasiness that may overcome you at his sight — if he comes. Read it with attention. The lines underlined contain the germ in them of the greatest reform, the most beneficent results obtained by the [[Theosophy|Theosophical]] movement. Were our friend of Simla less cantankerous, I might have tried to influence him to draft out special rules and a distinct pledge with apps and obligs for the Zenana women of India. Profit by the suggestion and see whether you can prevail upon him to do so. Write to him without delay to Bombay to come and meet

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/32-1_7209.jpg http://www.theosophy.wiki/mywiki/images/ML/32-1_7209_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Baboo''' was used in British India for an Indian clerk or a semi-literate native. See [http://en.wikipedia.org/wiki/Babu_(title) Babu (title) in Wikipedia)].
* '''apps and obligs''' refers to applications and obligations in civil law.
* '''Zenana''' is the part of the house reserved for the women. Apparently refers to a proposal to have Indian women form [[Theosophical Society|TS]] branches.<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), 82.</ref>

{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
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the old woman at your house and then pass him on to his countryman and Brother-Fellow the "Prayag" Babu — the young leach of your Society. Then telegraph to her to Meerut to come using my name — otherwise she will not. I already answered him in her name. Do not feel surprised, for everything I have a reason of mine, as you may learn some years hence.

And why should you be so anxious to see my chits to other people? Have you not sufficient trouble to make out my letters addressed to yourself?

[[M.]]

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/32-2.jpg http://www.theosophy.wiki/mywiki/images/ML/32-2_thm.jpg]
{{Col-break|width=30%}}
'''NOTES:'''
* '''chits''' can refer to notes and letters, or, more commonly, to IOUs or accounts stating an amount due.

{{Col-end}}

== Context and background ==

== Physical description of letter ==

The original is in the British Library, Folio 3. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
In red ink on a single folded sheet of rippled paper, in medium sized script, more carefully done than some of the other letters. On the back, in different script, appears: "A. P. Sinnett Sahib."<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), 82.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>
 

== Additional resources ==

Mahatma Letter No. 24

2018-04-19T19:37:10Z

Ariel Martínez: /* Page 2 */

[[Category:ML from Morya]]
[[Category:ML needs publication history]]
{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Morya]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = October 1881 See [[Mahatma Letter No. 24#Context and background|below]].
| otherdate = none
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = none
}}
'''This is Letter No. 71 in Barker numbering.''' See below for [[Mahatma Letter No. 24#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 23|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 25|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 97|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 95|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Very kind [[A. P. Sinnett|Sinnett]] Sahib — many thanks and salams for the tobacco-machine. Our frenchified and pelingized [[Koot Hoomi|Pandit]] tells me the little short thing has to be cooloted — whatever he may mean by this — and so I will proceed to do so. The pipe is short and my nose long, so we will agree very well toge[ther] I hope. Thanks — many thanks.

The situation is more serious than you may imagine and we will want our best forces and hands to work at pushing away bad luck. But our [[Chohan]] willing and you helping we will scramble out somehow or another. There are clouds which are below your horizon

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/24-1_6985.jpg http://www.theosophy.wiki/mywiki/images/ML/24-1_6985_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''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.
* '''pelingized''' derives from a Tibetan word ''peling'' (''phyi-gling'') meaning outsider or foreigner, and particularly a Westerner.
* '''cooloted''' refers to some preparation of the pipe. See [[Mahatma Letter No. 24#Commentary about this letter|below]].
* '''Pandit''' refers to [[Koot Hoomi]].
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
and [[K.H.]] is right — the storm is threatening. Could you but go to Bombay to the Anniversary you would confer upon [[K.H.]] and myself a great obligation a lasting one — but that you know best. This meeting will be either the triumph or the downfall of the Society and a — gulf. You are wrong too about the Peling Sahib — he is as dangerous as a friend as an enemy very very bad as both I know him best. Anyhow you [[A. P. Sinnett|Sinnett]] Sahib reconciled me to a good many things you are true and true I will be.

Yours always [[M.]]

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/24-2_6986.jpg http://www.theosophy.wiki/mywiki/images/ML/24-2_6986_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Peling''' (''phyi-gling'', 'outer continent') is a Tibetan word meaning outsider or foreigner, particularly a Westerner. In this case it is referring to a special person, [[Allan Octavian Hume|Mr. Hume]].

{{Col-end}}

== Context and background ==
Hanson and Linton wrote that "[[Koot Hoomi|KH]] was preparing for his long retreat, and [[Morya|M]] was taking over his correspondence. This is the first letter received by APS from M."<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), 73.</ref>

== Physical description of letter ==

The original is in the British Library, Folio 3. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
In pale sepia ink on a single sheet of vellum note paper. On the front of the sheet, the writing is diagonally on the page, and on the back, it is square with the paper.<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), 73.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==
[[File:Nose pipe.jpg|200px|right|thumb|Water pipe with nasal adapter.]]
The reference to the "tobacco machine" is a bit unclear. Linton and Hanson speculated that the phrase "has to be coolated" might have to do with breaking in the pipe before use.

Anton Diachenko has suggested that the pipe involved might not be a Western-style pipe, but a variation of water pipe. Morya was reported by [[Helena Petrovna Blavatsky|HPB]] to have been a habitual user of a water pipe or hookah. The substance that Morya used to produce vapor is unknown. Mr. Diachenko suggests that it may have been something related to Ozone, a "substance with high enough negative Redox Potential". This speculation may be based on a quote in [[The Secret Doctrine (book)|''The Secret Doctrine'']] that says:

<blockquote>He who would allotropise sluggish oxygen into Ozone to a measure of alchemical activity, reducing it to its pure essence (for which there are means), would discover thereby a substitute for an “Elixir of Life” and prepare it for practical use.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 144, fn.</ref></blockquote>

He goes on to suggest that for these purposes this "smoking" had to be not through the mouth but through the nose, as the nasal passages could more readily assimilate prana. Thus, Morya's pipe could have been a water pipe with an adapter to permit inhalation through the nose (maybe this is the meaning of the remark "The pipe is short and my nose long, so we will agree very well together"). The shape of that adapter resembles dressing pants, which in French are called '''culottes''', leading to the phrase "coolated".<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), 73-74.</ref><ref>Email from Anton Diachenko to Janet Kerschner. February 27, 2014.</ref>

== Notes ==
<references/>
 

== Additional resources ==

Mahatma Letter No. 24

2018-04-16T18:18:50Z

Ariel Martínez: /* Context and background */

[[Category:ML from Morya]]
[[Category:ML needs publication history]]
{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Morya]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = October 1881 See [[Mahatma Letter No. 24#Context and background|below]].
| otherdate = none
| header3 = Places
| sentfrom = unknown
| receivedat = [[Simla, India]]
| vialocation = none
}}
'''This is Letter No. 71 in Barker numbering.''' See below for [[Mahatma Letter No. 24#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 23|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 25|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 97|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 95|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Page 1 transcription, image, and notes ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
Very kind [[A. P. Sinnett|Sinnett]] Sahib — many thanks and salams for the tobacco-machine. Our frenchified and pelingized [[Koot Hoomi|Pandit]] tells me the little short thing has to be cooloted — whatever he may mean by this — and so I will proceed to do so. The pipe is short and my nose long, so we will agree very well toge[ther] I hope. Thanks — many thanks.

The situation is more serious than you may imagine and we will want our best forces and hands to work at pushing away bad luck. But our [[Chohan]] willing and you helping we will scramble out somehow or another. There are clouds which are below your horizon

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/24-1_6985.jpg http://www.theosophy.wiki/mywiki/images/ML/24-1_6985_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''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.
* '''pelingized''' derives from a Tibetan word ''peling'' (''phyi-gling'') meaning outsider or foreigner, and particularly a Westerner.
* '''cooloted''' refers to some preparation of the pipe. See [[Mahatma Letter No. 24#Commentary about this letter|below]].
* '''Pandit''' refers to [[Koot Hoomi]].
{{Col-end}}

== Page 2 ==

{{Col-begin|width=98%}}
{{Col-break|width=55%}}
and [[K.H.]] is right — the storm is threatening. Could you but go to Bombay to the Anniversary you would confer upon [[K.H.]] and myself a great obligation a lasting one — but that you know best. This meeting will be either the triumph or the downfall of the Society and a — gulf. You are wrong too about the Peling Sahib — he is as dangerous as a friend as an enemy very very bad as both I know him best. Anyhow you [[A. P. Sinnett|Sinnett]] Sahib reconciled me to a good many things you are true and true I will be.

Yours always [[M.]]

{{Col-break|width=3%}}
{{Col-break|width=15%}}
[http://www.theosophy.wiki/mywiki/images/ML/24-2_6986.jpg http://www.theosophy.wiki/mywiki/images/ML/24-2_6986_thm.jpg]

{{Col-break|width=30%}}
'''NOTES:'''
* '''Peling''' (''phyi-gling'', 'outer continent') is a Tibetan word meaning outsider or foreigner, particularly a Westerner.

{{Col-end}}

== Context and background ==
Hanson and Linton wrote that "[[Koot Hoomi|KH]] was preparing for his long retreat, and [[Morya|M]] was taking over his correspondence. This is the first letter received by APS from M."<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), 73.</ref>

== Physical description of letter ==

The original is in the British Library, Folio 3. According to [[George Linton]] and [[Virginia Hanson]], the letter was written:
<blockquote>
In pale sepia ink on a single sheet of vellum note paper. On the front of the sheet, the writing is diagonally on the page, and on the back, it is square with the paper.<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), 73.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==
[[File:Nose pipe.jpg|200px|right|thumb|Water pipe with nasal adapter.]]
The reference to the "tobacco machine" is a bit unclear. Linton and Hanson speculated that the phrase "has to be coolated" might have to do with breaking in the pipe before use.

Anton Diachenko has suggested that the pipe involved might not be a Western-style pipe, but a variation of water pipe. Morya was reported by [[Helena Petrovna Blavatsky|HPB]] to have been a habitual user of a water pipe or hookah. The substance that Morya used to produce vapor is unknown. Mr. Diachenko suggests that it may have been something related to Ozone, a "substance with high enough negative Redox Potential". This speculation may be based on a quote in [[The Secret Doctrine (book)|''The Secret Doctrine'']] that says:

<blockquote>He who would allotropise sluggish oxygen into Ozone to a measure of alchemical activity, reducing it to its pure essence (for which there are means), would discover thereby a substitute for an “Elixir of Life” and prepare it for practical use.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 144, fn.</ref></blockquote>

He goes on to suggest that for these purposes this "smoking" had to be not through the mouth but through the nose, as the nasal passages could more readily assimilate prana. Thus, Morya's pipe could have been a water pipe with an adapter to permit inhalation through the nose (maybe this is the meaning of the remark "The pipe is short and my nose long, so we will agree very well together"). The shape of that adapter resembles dressing pants, which in French are called '''culottes''', leading to the phrase "coolated".<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), 73-74.</ref><ref>Email from Anton Diachenko to Janet Kerschner. February 27, 2014.</ref>

== Notes ==
<references/>
 

== Additional resources ==

Charles Webster Leadbeater

2018-04-04T16:05:26Z

Ariel Martínez:

ARTICLE UNDER CONSTRUCTION 
 
 
[[File:Leadbeater portrait.jpg|250px|right|thumb|Leadbeater portrait by Erling Roberts, 1940]]
'''Charles Webster Leadbeater''' was an English Theosophist associated with the [[Theosophical Society (Adyar)|Theosophical Society based in Adyar, Chennai, India]]. He was best known for his extensive writings, his clairvoyant observations, and his involvement in the early life of [[Jiddu Krishnamurti]].

== Early life ==
[[File:CW Leadbeater 2.jpg|140px|left|thumb|Charles Leadbeater as a young man]]
Charles Webster Leadbeater was born in Stockport, Cheshire, England to Charles Leadbeater, a railway contractor's clerk, and his wife Emma. The date of his birth was [[February 16]], 1854, and his christening took place on March 19, 1854.<ref>England, Select Births and Christenings, 1538-1975.</ref> the England Censuses of 1861 and 1881 confirm that year. However, beginning in the early 1880s, Leadbeater gave his birth date as [[February 17]], 1847. That date appears in the 1891 census, in his passport, and is also reflected in passenger lists and other records. The earlier year, 1847, is the same year that Leadbeater's close associate [[Annie Besant]] was born.

According to C. Jinarajadasa, the Leadbeater family was Norman French in origin, with name Le Batre (the builder), later Englished to Leadbeater. One branch of the family followed "Prince Charlie of the Stuart dynasty and its custom was to christen the eldest son "Charles".<ref>Curuppumullage Jinarājadāsa, ''The "K. H." Letters to C. W. Leadbeater'' (Adyar, Madras: The Theosophical Publishing House, 1980), 53.</ref></blockquote>

In 1858 the family went to Brazil, and his father died a few years later, in 1862.

In [[December 21]], 1879, following the footsteps of his uncle, Mr. Leadbeater was ordained a priest in the Church of England. However, he always kept an open mind for things that did not fall within orthodox Christianity, such as psychic and Spiritualistic phenomena. Whenever he heard of ghosts or hunted houses he conducted his own investigations. He also attended the lectures given by [[Annie Besant]] (then an atheist) at the Hall of Science.

== Coming in touch with the Master ==

In 1883, Mr Leadbeater read a copy of A. P. Sinnett’s book [[The Occult World (book)|''The Occult World'']] and became very interested in [[Theosophy]]. He met the author, who was at the time receiving letters from two of the [[Masters of Wisdom]], and joined the [[London Lodge]] of the [[Theosophical Society]], in November 1883. He was immediately attracted to the ideal of the Masters and felt that each "should set before himself the definite intention of becoming a pupil of one of the great Adept Masters".

One day, while investigating Spiritualistic phenomena with renowned medium and Theosophist [[William Eglinton]], one of the latter's [[Mediumship#Spirit_guides|Spirit-guides]] named [[William_Eglinton#Ernest|"Ernest"]] assured he could transmit a letter from Mr. Leadbeater to the Masters. On [[March 3]], 1884, he wrote a letter to [[Koot Hoomi|Master K.H.]] offering himself as a [[chela]] so that he could "learn more of the truth". He sent the letter to Mr. Eglinton, who placed it in a box he had for Ernest's use, and from which it eventually disappeared. Several months passed and he did not receive any reply.

In the meantime, he met Mme Blavatsky, who arrived at London on April and unexpectedly attended a rather troubled meeting of the London Lodge where new officer were being elected. He described the "truly tremendous impression" that Mme. Blavatsky had on him. Her plan was to stay in Europe until November 1st of that year, when she was to sail for India. On [[October 30]], two days before her departure, Mr. Leadbeater traveled to London to say good-bye to HPB. He stayed the night with the Sinnett's. That evening HPB informed him that [[Djual Khool|"D.K."]] had said that the Master had sent a reply to his letter of March 3rd. On the next day, Mr. Leadbeater returned to his house and found the Master's letter, which opened as follows:

<blockquote>Last spring--March the 3rd--you wrote a letter to me and entrusted it to "Ernest". Tho' the paper itself never reached me--nor was it ever likely to, considering the nature of the messenger--its contents have.<ref>Curuppumullage Jinarājadāsa, ''The "K. H." Letters to C. W. Leadbeater'' (Adyar, Madras: The Theosophical Publishing House, 1980), 12.</ref></blockquote>

In the letter the Master said that a member should "force" the Master to accept him as a chela by doing good works for humanity, working on self-purification, and making sacrifices for the Theosophical cause. He also warned CWL that he would have to atone for the collective karma of the Christian clergy to which he belonged. Finally, the Master suggested that he could go to Adyar to work for a few months. The letter closes with the following words:

<blockquote>So now choose and grasp your own destiny, and may our Lord's the Tathagata's memory aid you to decide for the best. K. H.<ref>Curuppumullage Jinarājadāsa, ''The "K. H." Letters to C. W. Leadbeater'' (Adyar, Madras: The Theosophical Publishing House, 1980), 14.</ref></blockquote>

He decided to follow the Master's suggestion. However, he found out he could not take a leave of absence from his position in the local Church school, of which he was manager--he had to resign to it. He decided to go back to London to talk to Mme. Blavatsky (who was leaving London the next morning) and, through her agency, ask the Master whether he wanted him to take this more drastic action. Late that night, in a gathering of some Theosophists that had come to say farewell to HPB, the answer was precipitated on her open hand, witnessed by several people. It said:

<blockquote>Since your intuition led you in the right direction and made you understand that it was my desire you should go to Adyar immediately – I may say more. The sooner you go the better. Do not lose one day more than you can help. Sail on the 5th if possible. Join Upasika at Alexandria. Let no one know you are going and may the blessing of our Lord, and my poor blessing shield you from every evil in your new life. 
Greeting to you my new chela. K.H. Show my notes to no one.<ref>Curuppumullage Jinarājadāsa, ''The "K. H." Letters to C. W. Leadbeater'' (Adyar, Madras: The Theosophical Publishing House, 1980), 52.</ref></blockquote>

== Early Theosophical work ==

In 1886 Leadbeater was a member of the small headquarters staff at Adyar, along with President-Founder [[Henry Steel Olcott|Colonel Olcott]], [[A. J. Cooper-Oakley]], and a few Indian workers. Very little money was coming into Adyar in those days apart from small incomes made selling books and coconuts. "When the [carriage] horses died one after another, for several months Mr. Leadbeater, as acting editor of [[The Theosophist (periodical)|''The Theosophist'']] had to walk the seven miles to Madras with proofs, etc."<ref>C. Jinarājadāsa, "Administration of Adyar Headquarters," ''The American Theosophist'' 36.5 (April, 1947), 73-75, 82.</ref>

When Olcott founded [[Ananda College]] in Colombo, Ceylon (now Sri Lanka) on [[November 1]], 1886, he installed Leadbeater as the first principal. While in Ceylon, Leadbeater served as General Secretary of the Theosophical Society in that country from 1888-1889.<ref>"General Secretaries". ''The Theosophical Year Book, 1938.'' (Adyar, Madras, India: Theosophical Publishing House, 1938), 152.</ref>

== Accusations of pedophilia, expulsion and return to Society ==

In 1906, Leadbeater was accused of forcing adolescents, students under his education, to masturbate. Mary Lutyens gathered the testimonies of the students in the book Krishnamurti: The Years of Awakening, where she states that the children in question would have revealed these practices to their parents;<ref>Mary Lutyens, Krishnamurti: The Years of Awakening, p.13. New York, Farrar Straus and Giroux, 1975.</ref> the Chicago Theosophical Society had addressed the same reproaches against Leadbeater.

In 1906 a commission of the American branch of the Society was appointed to investigate the facts of the pedophilia in which Leadbater was involved, but, before the meeting, the latter gave his resignation to "save society from shame" , as Henry Steel Olcott wrote.<ref>Lutyens 1975, p.16.</ref>

Leadbeater responded to the accusations by saying that the compelling adolescent sexuality would lead his students to have encounters with the prostitutes, and then to "protect" them taught them to periodically discharge the sexual energy through masturbation to avoid the karmic and moral consequences of the sexual relations according to him illicit with girls.

In the following years, Lutyens had to talk about the protection of Leadbeater's favorite students, some of whom slept with him in his own room and with whom Leadbeater would have had real sex.<ref>Lutyens 1975, p.202.</ref><ref>Peter Washington, ''Madame Blavatsky's Baboon'', Secker and Warburg, Londra, 1993, pp.116-118, 121-123.</ref> Other members of society They accused of touching the genitals of a preadolescent child.

However, and the repetition of similar incidents over the years, none of the accusations against him led to legal proceedings or judicial decisions against Leadbeater, especially since they always managed to escape just in time. A judge in a custody case denounced in India (in relation to the legal guardian of Jiddu Krishnamurti and his brother Nityananda) noted in his regulation that Leadbeater was anchored to "immoral ideas". This led Annie Besant, friend and collaborator of Leadbeater, to carry out media coverage in the London Times.<ref>«Naranian vs. Besant», lettera scritta da Annie Besant al ''Times'', 2 giugno 1913, p.7.</ref><ref>Kersey, John. 'Arnold Harris Mathew and the Old Catholic Movement in England 1908-52''. p.199.</ref>.

However, it was well known in the Theosophical Society that Leadbeater had a problematic and ambiguous relationship, especially on the sexual plane, with the young students he was dealing with. Later, in 1909, he was rehabilitated in the Theosophical Society as a result of the pressure of Annie Besant, who had become president after intense struggles in the organization, having exercised it over the other members.

== International lecture tours ==
[[File:C W Leadbeater 1912.jpg|left|230px|thumb|C. W. Leadbeater in 1912]]
 

== Krishnamurti ==

In May, 1909, C. W. Leadbeater ran into 13-year old [[Jiddu Krishnamurti|J. Krishnamurti]] who was playing in the beach, exhibiting "the most wonderful [[aura]] he has ever seen, without a particle of selfishness." Although Theosophist and scholar [[Ernest Wood]], who had tried to help the boy with his homework, considered him to be dim-witted, Leadbeater predicted that Krishnamurti would become a spiritual teacher and a great orator "much greater" than even [[Annie Besant]].<ref>Mary Lutyens, ''Krishnamurti: The Years of Awakening'' (New York: Farrar, Straus and Giroux, 1975), 21.</ref>

CWL nourished, educated and trained young Krishnamurti, who gradually began to resent the discipline imposed on him. As he became a teenager and left [[Adyar (campus)|Adyar]] to live in Europe, he grew rebellious about his supposed spiritual role, and their relationship got more distant. But in 1922 this changed.

J. Krishnamurti arrived to Sydney in April to attend the Australian National Convention. There, he saw again CWL after about ten years. He wrote in a letter to Lady Emily C.W.L. was "just the same", and added: "He is much whiter in hair, just as jovial & beaming with happiness. He was very glad to see us. He took my arm & held on to it & introduced me to all with a 'voilà' in his tone. I was very glad to see him too."<ref>Mary Lutyens, ''Krishnamurti: The Years of Awakening'' (New York: Farrar, Straus and Giroux, 1975), 140.</ref>

During one of the meetings at the Convention an argument broke out concerning Leadbeater. J. Krishnamurti, who was present, declared that he knew Leadbeater better than most of those present, and that he could speak with some authority. As he reported later, he then declared that CWL "was one of the purest and one of the greatest men I had ever met. His clairvoyance may be doubted but not his purity."<ref>Mary Lutyens, ''Krishnamurti: The Years of Awakening'' (New York: Farrar, Straus and Giroux, 1975), 143.</ref>

After Krishnamurti left Australia he began to meditate and regain his touch with the Masters, as a result of which he had a [[Jiddu Krishnamurti#Life-altering experiences|a life-altering experience]]. After this he wrote to CWL:

<blockquote>I began consciously and deliberately to destroy the wrong accumulations of the past years since I had the ''misfortune'' of leaving you. Here let me acknowledge with shame that my feelings towards you were not what they should have been. Now, they are wholly different, I think I love and respect you as mighty few people do. My love for you when we first met at Adyar has returned bringing with it the love from the past. Please ''don't'' think that I am writing mere platitudes and worn out phrases. They are not and you, my dearest brother, know me, in fact better than myself. I wish, with all my heart, that I could see you now.<ref>Mary Lutyens, ''Krishnamurti: The Years of Awakening'' (New York: Farrar, Straus and Giroux, 1975), 160.</ref></blockquote>

== Liberal Catholic Church ==

[[File:Eucharistic-form.jpg|250px|right|thumb|Image of the Etheric Temple, as seen by the Rt. Rev. Charles W. Leadbeater]]

'''UNDER CONSTRUCTION''' 
'''UNDER CONSTRUCTION''' 
Leadbeater’s clairvoyant abilities shaped the development of the LCC. In 1920 he published ''The Science of the Sacraments'', which described the astral forms that he saw when the Christian sacraments were performed. He found the Eucharist, or mass, to be particularly powerful. “It is a plan,” he wrote, “for helping on the evolution of the world by the frequent outpouring of floods of spiritual force.” When properly enacted, he said, the ceremony created an astral “thought-edifice” that can take on any number of variations, although it is usually based on a foursquare ground plan surmounted with a dome. To create as powerful a vehicle as possible, the celebrant needs to perform the Eucharist correctly and with intention (as opposed to rote mechanical enactment). The Catholic and Anglican rites of Leadbeater’s day were, he said, defective, so he and Wedgwood recast them. “We set to work to eliminate the many features which from our point of view disfigure and weaken the older liturgies,” [[James Ingall Wedgwood]] later wrote. “References to fear of God, to His wrath and to everlasting damnation were taken out, also the constant insistence on the sinfulness and worthlessness of man.” The resulting liturgy was published in 1919.

== Years at The Manor ==
[[File:CWL at Manor Sydney.jpg|250px|right|thumb|C. W. Leadbeater at The Manor, Sydney, Australia]] 
 
 
 
 
 
 
 

== Return to Adyar ==

In 1929, [[Annie Besant]] wrote:
<blockquote>
My Brother Leadbeater, after nearly 16 years' residence in Australia, has returned to Adyar to make his home here as of yore. For several years he has been living in Australia for nine months and making a three months' trip to Adyar. Now he retires to reverse that process. I am happy to have him with me again, for he is always a tower of strength and a fount of wisdom.<ref>''General Report of the Theosophical Society, 1929'', page 21-22.</ref>
</blockquote>
[[File:CW Leadbeater 1.jpg|240px|right|thumb|Charles W. Leadbeater]]
== Writings ==

Mr. Leadbeater wrote an extensive body of work, which is listed in [[Leadbeater writings]]. Often he collaborated with [[Annie Besant]] in writing about esoteric subjects. Young people such as [[Basil Hodgson-Smith]] and [[Fritz Kunz]] assisted with his massive correspondence, and [[Ernest Wood]] helped to compile some of the books.

== Later years ==

He passed away on [[March 1]], 1934 in Perth, Western Australia.

== Honors and awards ==

[[Ananda College]] in Colombo, Sri Lanka awards the '''C. W. Leadbeater Challenge Trophy''' in honor of the first principal of the school.

The large 3-story residential building for visitors at Adyar is called '''Leadbeater Chambers'''. It was the first concrete building of its size in India, and the cornerstone was laid [[March 17]], 1910 by [[Annie Besant]].

== Notes ==
<references/>

== Online resources ==
===Articles and pamphlets===
*[http://www.theosophical.org/files/resources/articles/AppreciationofCWL.pdf# An Appreciation of C. W. Leadbeater] by Geoffrey Hodson
*[http://www.katinkahesselink.net/his/leadbeat.html# C. W. Leadbeater - A Great Occultist] Compiled by Sandra Hodson and Mathias J. van Thiel
*[http://www.katinkahesselink.net/his/shearman5.html# C.W. Leadbeater in Retrospect] By Hugh Shearman

===Additional resources===
*[http://www.cwlworld.info# CWL World]
*[http://www.katinkahesselink.net/other/c/c_cwl.html# Articles by and about C.W. Leadbeater] at Katinkahesselink.net

[[Category:Clairvoyants|Leadbeater, Charles]]
[[Category:Chelas|Leadbeater, Charles]]
[[Category:Received Mahatma Letters|Leadbeater, Charles]]
[[Category:Healers|Leadbeater, Charles]]
[[Category:Writers|Leadbeater, Charles]]
[[Category:Lecturers|Leadbeater, Charles]]
[[Category:Liberal Catholic Church|Leadbeater, Charles]]
[[Category:Christian clergy|Leadbeater, Charles]]
[[Category:Christians|Leadbeater, Charles]]
[[Category:Nationality English|Leadbeater, Charles]]
[[Category:TS Adyar|Leadbeater, Charles]]
[[Category:People who encountered Mahatmas|Leadbeater, Charles]]
[[Category:General Secretaries in TS Adyar|Leadbeater, Charles]]
[[Category:Clairvoyant research|Leadbeater, Charles]]
[[Category:People|Leadbeater, Charles]]
[[ru:Ледбитер]]

Mahatma Letter No. 20

2018-03-17T03:51:36Z

Ariel Martínez: /* Page 11 */

Mahatma Letter No. 20

2018-03-17T03:46:16Z

Ariel Martínez: /* Page 10 */

Mahatma Letter No. 18

2018-03-05T16:22:52Z

Ariel Martínez:

[[Category:ML from Koot Hoomi]]
[[Category:ML needs publication history]]
[[Category:ML needs commentary]]
{{Infobox MLbox
| header1 = People involved |
| writtenby = [[Koot Hoomi]]
| receivedby = [[A. P. Sinnett]]
| sentvia = unknown
| header2 = Dates
| writtendate = unknown
| receiveddate = July 8, 1881 See [[Mahatma Letter No. 18#Context and background|below]].
| otherdate = none
| header3 = Places
| sentfrom = unknown
| receivedat = [[Bombay, India]]
| vialocation = none
}}
'''This is Letter No. 9 in Barker numbering.''' See below for [[Mahatma Letter No. 18#Context and background|Context and background]].
 
 
<big>[[Mahatma Letter No. 17|'''<nowiki> < </nowiki>'''Prev letter chrono]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 19|Next letter chrono'''<nowiki> > </nowiki>''']]</big>{{pad|3em}}
 
<big>[[Mahatma Letter No. 15|'''<nowiki> < </nowiki>'''Prev letter Barker]]</big>{{pad|3em}}
<big>[[Mahatma Letter No. 88|Next letter Barker'''<nowiki> > </nowiki>''']]</big>
 
 
== Cover sheet 1 ==

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IX

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'''NOTES:'''
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== Cover sheet 2 ==

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234(a-d) 
Prior to writing [[The Occult World (book)|Occult World]] '''<nowiki> [Editorial note: These words are crossed out.]</nowiki>'''

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'''NOTES:'''
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== Cover sheet 3 ==

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Pri. a Phil 
from [[K.H.]], first letter rec'd on return to India, July 8th, 1881. 
Containing rough sketch of planetary evolution 
Rec'd by me while staying with [[H. P. Blavatsky|Mme B.]] at Bombay for a few days

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'''NOTES:'''
* Number 61 penciled at right.

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

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Welcome good friend and brilliant author, welcome back! Your letter at hand, and I am happy to see your personal experience with the "Elect" of London proved so successful. But, I foresee, that more than ever now, you will become an incarnate note of interrogation. Beware! If your questions are found premature by the powers that be, instead of receiving my answers in their pristine purity you may find them transformed into yards of drivel. I am too far gone to feel a hand on my throat whenever trenching on the limits of forbidden topics; not enough to avoid feeling myself — uncomfortably so — like a worm of yesterday before our "Rock of Ages" my [[Cho-Khan]]. We must all be blindfolded before we can pass onward; or else, we have to remain outside.

And now, what about the book? Le quart d'heure de Rabelais is striking, and, finds me, if not quite insolvent, yet quasitrembling at the idea that the first instalment offered may be found below the mark; the price claimed — inadequate with my poor resources; myself led pro bono publico to trespass beyond the terrible — "hitherto shalt thou go, and no further," and the angry wave of the [[Cho-Khan]]'s wrath swamping me blue ink and all! I fondly hope you will not make me lose "my situation."

Quite so. For, I have a dim notion that you will be very impatient with me. I have a very clear notion that you need not be. It is one of the unfortunate necessities of life that imperial needs do sometimes

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'''NOTES:'''
* '''le quart d’heure de Rabelais''' is a French expression that means it is time to pay the bill; named after a trick the writer used in a restaurant to avoid paying.
* '''pro bono publico''' is a Latin phrase meaning "for the public good," generally used to describe professional work undertaken voluntarily and without payment.
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force one apparently to ignore the claims of friendship, not to violate one's word, but to put off and lay aside for a while the too impatient expectations of [[neophyte]]s as of inferior importance. One such need that I call imperial is the need of your future welfare; the realization of the dream dreamt by you in company with [[William Stainton Moses|S.M.]] That dream — shall we call it a vision? — was, that you, and [[Anna Kingsford|Mrs. K.]] — why forget the [[Theosophical Society|Theos. Soc.]]? — "are all parts of a large plan for the manifestations of [[occult]] philosophy to the world." Yes; the time must come, and it is not far — when all of you will comprehend aright the apparently contradictory phases of such manifestations; forced by the evidence to reconcile them. The case not being so at present, meanwhile — remember: it is because we are playing a risky game and the stakes are human [[soul]]s that I ask you to possess yours in patience. Bearing in mind that I have to look after your "[[soul]]" and mine too, I propose to do so at whatever cost, even at the risk of being misunderstood by you as I was by [[A. O. Hume|Mr. Hume]]. The work is made the more difficult by my being a lonely labourer in the field, and that, as long as I fail to prove to my superiors that you, at least — mean business; that you — are in right good earnest. As I am refused higher help, so will you fail to easily find help in that Society

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in which you move, and which you try to move. Nor will you find, for a certain time much joy in those directly concerned. Our [[H. P. Blavatsky|old lady]] is weak and her nerves are worked to a fiddle string; so is her jaded brain. [[H. S. Olcott|H.S.O.]] is far away — in exile — fighting his way back to salvation — compromised more than you imagine by his Simla indiscretions — and establishing theosoph. schools. [[A. O. Hume|Mr. Hume]] — who once promised to become a champion fighter in that Battle of Light against Darkness — now preserves a kind of armed neutrality wondrous to behold. Having made the mirific discovery that we are a body of antidiluvian Jesuits of fossiles — self-crowned with oratorial flourishes, he rested but to accuse us of intercepting his letters to [[H. P. Blavatsky|H.P.B.]]! However, he finds some comfort by thinking "what a jolly argument he shall have elsewhere (Angel Linnean ornithological Society, perhaps) with the entity which is represented by the name "[[Koothoomi]]." Verily has our very intellectual, once mutual friend, a flood of words at his command which would suffice to float a troop ship of oratorious fallacies. Nevertheless — I respect him. . . . But who next? [[C. C. Massey]]? But then he is the hapless parent of about half a dozen of illegitimate brats. He is a most charming, devoted friend; a profound [[Mysticism|mystic]]; a generous, noble minded man, a gentleman — as they say — every inch of him; tried as gold; every requisite for a student of [[occultism]], but none for an [[adept]], my good friend. Be it as it may, his
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'''NOTES:'''
* '''his <nowiki>[</nowiki>Olcott's<nowiki>]</nowiki> Simla indiscretions''' refers to the publication of his article "A Day with Madame Blavatsky" where he mentioned the names of several prominent Englishmen present during the [[phenomena]] at Simla. See [[Mahatma Letter No. 5]]
* '''Establishing theosoph. schools'''. [[H. S. Olcott]] was in Sri Lanka (a [[Buddhism|Buddhist]] country then dominated by [[Christianity|Christians]]), establishing [[Buddhism|Buddhist]] schools. His work was remarkable and today he is regarded as a national hero in that country.
* '''mirific''' means miraculous.
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secret is his own, and I have no right to divulge it. [[George Wyld|Dr. Wyld]]? — a christian to the back bone. [[Henry J. Hood|Hood]]? — a sweet nature, as you say; a dreamer, and an idealist in [[Mysticism|mystic]] matters, yet — no worker. [[William Stainton Moses|S. Moses]]? Ah! here we are. [[William Stainton Moses|S.M.]] has nearly upset the [[Theosophy|theosoph.]] ark set afloat three years back: and, he will do his level best to do it over again -— our [[Imperator]] notwithstanding. You doubt? Listen.

His is a weird, rare nature. His [[siddhis|occult psychical energies]] are tremendous; but they have lain dormant, folded up within him and unknown to himself, when, some eight years or so, [[Imperator]] threw his eye upon him and bid his spirit soar. Since then, a new life has been in him, a dual existence, but his nature could not be changed. Brought up as a theological student, his mind was devoured by doubts. Earlier, he betook himself to Mount Athos, where, immuring himself in a monastery, he studied Greek Eastern religion, and it is there that he was first noticed by his "[[Spirit guide]]" (!!) Of course, Greek casuistry failed to solve his doubts, and he hurried on to Rome, — popery satisfying him as little. From thence he wandered to Germany with the same negative results. Giving up dry christian theology he did not give up its presumable founder with all that. He needed an ideal and he found it in the latter. For him [[Jesus]] is a reality, a once embodied, now a disembodied Spirit, who, "furnished him with an evidence of his personal identity" — he thinks, — in no less a degree than other "Spirits" — [[Imperator]] among the rest — have. Nevertheless, neither the religions of [[Jesus]] nor yet his words, as recorded in the Bible and believed by [[William Stainton Moses|S.M.]] authentic — are fully accepted by that restless Spirit of his. [[Imperator]], on whom the same fate devolved later on, fares no better. His mind is too positive. Once impressed it becomes easier to efface characters engraved upon titanium than impressions made upon his brain.
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Whenever under the influence of [[Imperator]] — he is all alive to the realities of [[Occultism]], and the superiority of [[Occult Science|our Science]] over [[Spiritualism]]. As soon as left alone and under the pernicious guidance of those he firmly believes having identified with disembodied [[Soul]]s — all becomes confusion again! His mind will yield to no suggestions, no reasonings but his own, and those are all for [[Spiritualism|Spiritualistic]] theories. When the old theological fetters had dropped off, he imagined himself a free man. Some months later, he became the humble slave and tool of the "[[Spirit Guides|Spirits]]"! It is but when standing face to face with his inner Self that he realizes the truth that there is something higher and nobler than the prittle-prattle of pseudo Spirits. It was at such a moment that he heard for the first the voice of [[Imperator]], and it was, as he himself puts it: "as the voice of God speaking to his inner Self." That voice has made itself familiar to him for years, and yet he very often heeds it not. A simple query: Were [[Imperator|Imper.]] what he believes, nay — knows him to be, he thinks, — would not he have made [[S. Moses|S.M.]]'s will completely subservient to his own by this time? Alone the [[adept]]s, i.e. the embodied spirits — are forbidden by our wise and intransgressible laws to completely subject to themselves another and a weaker will, — that of free born man. The latter mode of proceeding is the favourite one resorted to by the "[[Brothers of the Shadow]]," the Sorcerers, the [[Elementary]] Spooks, and, as an isolated exception — by the highest [[Planetary Spirit]]s, those, who can no longer err. But these appear on Earth but
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at the origin of every new [[Root-Race|human kind]]; at the junction of, and close of the two ends of the [[Cycle|great cycle]]. And, they remain with man no longer than the time required for the eternal truths they teach to impress themselves so forcibly upon the plastic minds of the new races as to warrant them from being lost or entirely forgotten in ages hereafter, by the forthcoming generations. The mission of the [[planetary Spirit]] is but to strike the KEY NOTE OF TRUTH. Once he has directed the vibration of the latter to run its course uninterruptedly along the catenation of that [[Root-Race|race]] and to the end of the [[cycle]] — the denizen of the highest inhabited [[sphere]] disappears from the surface of our planet — till the following "resurrection of flesh." The vibrations of the Primitive Truth are what your philosophers name "innate ideas."

[[Imperator]], then, had repeatedly told him that "in [[occultism]] alone he should seek for, and will find a phase of truth not yet known to him." But that did not prevent [[Stainton Moses|S.M.]] at all from turning his back upon [[occultism]] whenever a theory of it clashed with one of his own preconceived [[Spiritualism|Spiritualistic]] ideas. To him [[mediumship]] appeared as the Charter of his [[Soul]]'s freedom, as resurrection from Spiritual death. He had been allowed to enjoy it only so far as it was necessary for the confirmation of his faith: promised that the abnormal would yield to the normal; ordered to prepare
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for the time when the Self within him will become conscious of its spiritual, independent existence, will act and talk face to face with its Instructor, and will lead its life in Spiritual Spheres normally and without external or internal [[mediumship]] at all. And yet once conscious of what he terms "external Spirit action" he recognised no more hallucination from truth, the false from the real: confounding at times [[Elementals]] and [[Elementaries]], embodied from disembodied Spirit, though he had been oft enough told of, and warned against "those spirits that hover about the Earth's sphere" — by his "Voice of God." With all that he firmly believes to have invariably acted under [[Imperator|Imper]]'s direction, and that such spirits as have come to him came by his "[[Spirit Guides|guide]]'s" permission. In such a case H.P.B. was there by Imper's consent? And how do you reconcile the following contradictions. Ever since 1876, acting under direct orders, she tried to awake him to the reality of what was going on around and in him. That she must have acted either according to or against [[Imperator|Imper]]'s will — he must know, as in the latter case she might boast of being stronger, more powerful than his "[[Spirit Guides|guide]]" who never yet protested against the intrusion. Now what happens? Writing to her from Isle of Wight, in 1876, of a vision lasting for over 48 consecutive hours he had, and during which he walked about, talked as usual, but did not preserve the slightest remembrance of anything external, he asks her to tell him whether it was
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a vision or a hallucination. Why did he not ask [[Imperator|+ I-r]]? "You can tell me for you were there," he says. . . . "You — changed, yet yourself — if you have a Self. . . . I suppose you have, but into that I do not pry." . . . At another time he saw her in his own library looking at him, approaching and giving him some [[Freemasonry|masonic]] signs of the Lodge he knows. He admits that he "saw her as clearly as he saw [[C. C. Massey|Massey]] — who was there." He saw her on several other occasions, and sometimes knowing it was [[H. P. Blavatsky|H.P.B.]] he could not recognise her. "You seem to me from your appearance as from your letters so different at times, the mental attitudes so various, that it is quite conceivable to me, as I am authoritatively told, that you are a bundle of Entities. . . . I have absolute faith in you." In every letter of his he clamoured for a "living [[Adept|Brother]]." To her unequivocal statement that there was one already having charge of him, he strongly objected. When helped to get free from his too material body, absent from it for hours and days sometimes his empty machine run during that period from afar and by external, living influence, — as soon as back, he would begin labouring under the irradicable impression of having been all that time the vehicle for another intelligence, a disembodied not an embodied Spirit, truth never once flashing across his mind. "[[Imperator]]," he wrote to her, "traverses your idea about [[mediumship]].
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He says there should be no real antagonism between the [[medium]] and the [[adept]]." Had he used the word "[[Seer]]" instead of "[[medium]]" the idea would have been rendered more correctly, for a man becomes rarely an [[adept]] without being born a natural [[Seer]]. Then again. In September, 1875, he knew nothing of the [[Brothers of the Shadow]] — our greatest, most cruel, and — why not confess — our most potential Enemies. In that year he actually asked the [[H. P. Blavatsky|old lady]] whether [[Edward Bulwer-Lytton|Bulwer]] had been eating underdone pork chops and dreaming when he described "that hideous [[Dweller of the Threshold]]." "Make yourself ready," she answered — "in about twelve months more you will have to face and fight with them." In October, 1876, they had begun their work upon him. "I am fighting" — he wrote — "a hand to hand battle with all the legions of the Fiend for the past three weeks. My nights are made hideous with their torments, temptations and foul suggestions. I see them all around, glaring at me, gabbling, howling, grinning! Every form of filthy suggestion, of bewildering doubt, of mad and shuddering fear is upon me . . . I can understand [[Zanoni (book)|Zanoni]]'s [[Dweller of the Threshold|Dweller]] now . . . I have not wavered yet . . . and their temptations are fainter, the presence less near, the horror less. . . ."

One night she had prostrated herself before her Superior, one of the few they fear, praying
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'''NOTES:'''
* '''Her Superior''' is referring to [[H. P. Blavatsky]]'s Master, [[Mahatma]] [[Morya]].

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him to wave his hand across the ocean, lest [[Stainton Moses|S.M.]] should die, and the [[Theosophical Society|Theos. Soc.]] lose its best subject. "He must be tried" was the answer. He imagines that [[Imperator|+ Imper.]] had sent the tempters because he [[Stainton Moses|S.M.]] was one of those Thomases who must see; he would not believe that [[Imperator|+]] could not help their coming. Watch over him he did — he could not drive them away unless the victim, the [[neophyte]] himself, proved the strongest. But did these human fiends in league with the [[Elementaries]] prepare him for a new life as he thought they would? Embodiments of those adverse influences which beset the inner Self struggling to be free and to progress, they would never have returned had he successfully conquered them by asserting his own independent WILL, by giving up his [[mediumship]], his passive will. Yet they did.

You say of + — "[[Imperator]] — is certainly not his ([[Stainton Moses|S.M.]]'s) [[Astral Body|astral soul]], and assuredly, also, he is not from a lower World than our own — not an [[elementary|earth-bound Spirit]]." No one ever said he was anything of the kind. [[H. P. Blavatsky|H.P.B.]] never told you he was [[Stainton Moses|S.M.]]'s [[Astral Body|astral soul]], but that what he often mistook for [[Imperator|+]] was his own [[higher Self]], his divine [[atman]] — not [[linga Sarira]] or [[astral Soul]], or the [[Kama rupa]] the independent [[doppelganger]] — again. [[Imperator|+]] cannot contradict himself; [[Imperator|+]] cannot be ignorant of the truth, so often misrepresented by [[Stainton Moses|S.M.]]; [[Imperator|+]] cannot preach the [[occult Science]]s and then defend [[mediumship]], not even in that highest form
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'''NOTES:'''
*

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described by his pupil. [[Mediumship]] is abnormal. When in further development the abnormal has given way to the natural, the [[Spirit Guide|controls]] are shaken off, and passive obedience is no longer required, then the medium learns to use his will, to exercise his own power, and becomes an [[adept]]. The process is one of development and the [[neophyte]] has to go to the end. As long as he is subject to occasional trance — he cannot be an [[adept]]. [[Stainton Moses|S.M.]] passes the two-thirds of his life in Trance.

To your question — Is [[Imperator]] "a [[Planetary Spirit]]" and "may a [[Planetary Spirit]] have been humanly incarnated," I will first say that there can be no [[Planetary Spirit]] that was not once material or what you call human. When our great [[Buddha]] — the patron of all the [[adept]]s, the reformer and the codifier of the [[occultism|occult system]], reached first [[Nirvana]] on Earth, he became a [[Planetary Spirit]]; i.e. — his spirit could at one and the same time rove the interstellar spaces in full consciousness, and continue at will on Earth in his original and individual body. For the divine Self had so completely disfranchised itself from matter that it could create at will an inner substitute for itself, and leaving it in the human form for days, weeks, sometimes years, affect in no wise by the change either the vital principle or the physical mind of its body. By the way, that is the highest form of adeptship man can hope for on our planet. But it is as rare as the [[Buddha]]s themselves, the last [[Khobilgan]] who reached it being
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*

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[[Tsongkhapa|Sang-Ko-Pa]] of Kokonor (XIV Century), the reformer of esoteric as well as of vulgar Lamaism. Many are those who "break through the egg-shell," few who, once out are able to exercise their [[Nirvana-Mastaka|Nirvva namastaka]] fully, when completely out of the body. Conscious life in Spirit is as difficult for some natures as swimming is for some bodies. Though the human frame is lighter in its bulk than water, and that every person is born with the faculty, so few develop in themselves the art of treading water that death by drowning is the most frequent of accidents. The [[planetary Spirit]] of that kind (the [[Buddha]] like) can pass at will into other bodies — of more or less etherialised matter, inhabiting other regions of the Universe. There are many other grades and orders, but there is no separate and eternally constituted order of Planetary Spirits. Whether [[Imperator]] is a "planetary" embodied or disembodied, whether he is an [[adept]] in flesh or out of it, I am not at liberty to say, any more than he would himself to tell [[Stainton Moses|S.M.]] who I am, or may be, or even who [[H. P. Blavatsky|H.P.B.]] is. If he himself chooses to be silent on that subject S.M. has no right to ask me. But then our friend, S.M. ought to know. Nay: he firmly believes he does. For in his intercourse with that personage there came a time when not satisfied with [[Imperator|+]] assurances, or content to respect his wishes that he, Imperator & Co. should remain impersonal and unknown save by their assumed titles, S.M. wrestled with him, Jacob-like, for months on the point of
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'''NOTES:'''
* '''Sang-Ko-Pa''' refers to [[Tsongkhapa]], the famous teacher of Tibetan Buddhism.
* '''"Break through the egg-shell"''' is a quotation from ''The New American Cyclopaedia'', vol. 4, 1869 and 1870, p. 66.
* '''Nirvva namastaka''' (wrongly transcribed as ''nirira namastaka'' in the printed editions) is a misspelling of the term [[Nirvana-Mastaka|''nirvāṇa-mastaka'']], which can be translated as "liberation."

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that spirit's identity. It was the Biblical flim-flam all over again. "I pray thee tell me thy name" — and though answered: "Wherefore is it that thou dost ask after my name?" — what's in a name? — he allowed [[Stainton Moses|S.M.]] to label him like a portmanteau. And so, he is at rest now, for be has "seen God face to face"; who, after wrestling, and seeing that he prevailed not, said "let me go" and was forced to come to the terms offered by Jacob S. Moses. I strongly advise you for your own information to put that question to your friend. Why should he be "anxiously awaiting" my reply, since he knows all about [[Imperator|+]]? Did not that "Spirit" tell him a story one day, — a queer story, something what he may not divulge about himself and forbid him ever mentioning it? What more does he want? That fact, that he seeks to learn through me the true nature of [[Imperator|+]], is a pretty good proof in itself that he is not as sure of his identity as he believes he is, or rather would make believe he is. Or is the question a blind? — which?

I may answer you, what I said to [[G. H. Fechner]] one day, when he wanted to know the [[Hinduism|Hindu]] view on what he had written — "You are right; . . . 'every diamond, every crystal, every plant and star has its own individual [[soul]], besides man and animal . . .' and, 'there is a hierarchy of [[soul]]s from the lowest forms of matter up to the [[World Soul]]' . . .; but, you are mistaken when adding to the above the assurance that 'the spirits of the
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'''NOTES:'''
* '''the Biblical flim-flam''' quotations are from Genesis 32:29, when Jacob wrestled with an angel (or with Yahweh) and was given the name Israel. Flim-flam can refer to nonsense or to deception.
* '''Portmanteau''' is a piece of luggage; it can also be a combination of two (or more) words or morphemes into one new word.

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departed hold direct psychic communication with [[Soul]]s that are still connected with a human body' — for, they do not." The relative position of the inhabited worlds in our Solar System would alone preclude such a possibility. For I trust you have given up the queer idea — a natural result of early [[Christianity|Xtian]] training — that there can possibly be human intelligences inhabiting purely spiritual regions? You will then as readily understand the fallacy of the [[Christianity|christians]] — who would burn immaterial [[soul]]s in a material physical [[hell]] — as the mistake of the more educated [[spiritualism|spiritualists]], who lullaby themselves with the thought that any other but the denizens of the two worlds immediately interlinked with our own can possibly communicate with them? However etherial and purified of gross matter they may be, the pure Spirits are still subject to the physical and universal laws of matter. They cannot if even they would span the abyss that separates their worlds from ours. They can be visited in Spirit, their Spirit cannot descend and reach us. They attract, they cannot be attracted, their Spiritual polarity being an insuperable difficulty in the way. (By-the-bye you must not trust [[Isis Unveiled (book)|Isis]] literally. The book is but a tentative effort to divert the attention of the [[Spiritualism|Spiritualists]] from their preconceptions to the true state of things. The author was made to hint and point out in the true direction, to say what things are not, not what they are. Proof reader helping, a few real mistakes have crept in as on page 1, chapter 1, volume 1, where divine Essence is made emanating from Adam instead of the reverse.)
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'''NOTES:'''
* '''Xtian''' is an abbreviation for "Christian"

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Once fairly started upon that subject, I will endeavour to explain to you still clearer where lies the impossibility. You will thus be answered in regard to both [[Planetary Spirits]] and — [[Spirit Guides|seance room "Spirits."]]

The cycle of intelligent existences commences at the highest [[Spheres|worlds or planets]] — the term "highest" meaning here the most spiritually perfect. Evoluting from [[cosmic matter]] — which is [[akasa]], the primeval not the secondary plastic medium, or [[Ether]] of Science instinctively suspected, unproven as the rest — man first evolutes from this matter in its most sublimated state, appearing at the threshold of [[Eternity]] as a perfectly Etherial — not Spiritual Entity, say — a [[Planetary Spirit]]. He is but one remove from the universal and Spiritual World Essence — the [[Anima Mundi]] of the Greeks, or that which humanity in its spiritual decadence has degraded into a mythical personal God. Hence, at that stage, the Spirit — man is at best an active Power, an immutable, therefore an unthinking [[Principle]] (the term "immutable" being again used here but to denote that state for the time being, the immutability applying here but to the inner principle which will vanish and disappear as soon as the speck of the material in him will start on its [[Cyclic Evolution|cyclic work of Evolution]] and transformation). In his subsequent descent, and in proportion of the increase of [[matter]] he will assert more and more his activity. Now, the congeries of the star-worlds (including our own planet) inhabited by intelligent beings may be likened to an orb or rather an epicycloid formed of rings like a [[Chains and Rounds|chain]] — worlds inter-linked together, the totality
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'''NOTES:'''
*

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representing an imaginary endless ring, or circle. The progress of man throughout the whole — from its starting to its closing points meeting on the highest point of its circumference — is what we call the Maha Yug or [[Chains and Rounds|Great Cycle]], the Kuklos, whose head is lost in a crown of [[Absolute|absolute Spirit]], and its lowest point of circumference in absolute matter — to viz. the point of cessation of action of the active principle. If using a more familiar term we call the [[Chains and Rounds|Great Cycle]] the [[Macrokosm]] and its component parts or the inter-linked [[Chains and Rounds#Globes|star worlds]] [[Microkosms]], the [[occultism|occultists]]' meaning in representing each of the latter as perfect copies of the former will become evident. The Great is the Prototype of the smaller [[Law of Cycles|cycles]]: and as such, each [[Chains and Rounds#Globes|star world]] has in its turn its own [[Cyclic Evolution|cycle of Evolution]] which starts with a purer and ends with a grosser or more material nature. As they descend, each world presents itself naturally more and more shadowy, becoming at the "antipodes" absolute [[matter]]. Propelled by the irresistible [[Law of Cycles|cyclic impulse]] the [[Planetary Spirit]] has to descend before he can reascend. On his way he has to pass through the whole ladder of [[Evolution]], missing no rung, to halt at every [[Chains and Rounds#Globes|star world]] as he would at a station; and, besides the unavoidable cycle of that particular and every respective [[Chains and Rounds#Root-Races and World-Periods|star world]] — to perform in it his own "life-cycle" to, viz.: returning and [[Reincarnation|reincarnating]] as many times as he fails to complete his round of life in it, as he
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'''NOTES:'''
* '''viz.''' is an abbreviation the adverb videlicet, derived from Latin, meaning "namely", "that is to say", or "as follows".

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dies on it before reaching the age of reason as correctly stated in [[Isis Unveiled (book)|Isis]]. Thus far [[Anna Kingsford|Mrs. Kingsford]]'s idea that the human [[Ego]] is being [[Reincarnation|reincarnated]] in several successive human bodies is the true one. As to its being [[Reincarnation#Transmigration into lower forms|reborn in animal forms]] after human incarnation it is the result of her loose way of expressing things and ideas. Another woman — all over again. Why, she confounds "[[Soul]] and [[Spirit]]," refuses to discriminate between the animal and the spiritual [[Ego]]s the [[Jivatma]] (or [[Linga-Sharir]]) and the [[Kama-Rupa]] (or Atma-Rupa), two as different things as body and mind, and — mind and thought are! That is what happens. After circling, so to say, along the [[Cyclic Evolution|arc of the cycle]], circling along and within it (the daily and yearly rotation of the Earth is as good an illustration as any) when the Spirit-man reaches our [[Chains and Rounds#Globes|planet]], which is one of the lowest, having lost at every station some of the etherial and acquired an increase of material nature, both spirit and matter have become pretty much equilibrized in him. But then, he has the Earth's cycle to perform; and, as in the process of [[Cyclic Evolution|involution and evolution downward]], matter is ever striving to stifle spirit, when arrived to the lowest point of his pilgrimage, the once pure [[Planetary Spirit]] will be found dwindled to — what Science agrees to call a primitive or Primordial man — amidst a nature
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'''NOTES:'''
* '''"Thus far Anna Kingsford..."''' The text beginning with these words and ending with the sentence '''"That is what happens"''' has been crossed out in the original letter with the blue ink typically used by the Master. Given that this section has a disparaging remark about women and a confusion of terms (Jivatma corresponds to atma-rupa and kama-rupa to linga-sharira) it is likely a misstatement introduced by the disciple precipitating the letter.

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as primordial — speaking geologically, for physical nature keeps pace with the physiological as well as the spiritual man, in her [[Cyclic Evolution|cyclic]] career. At that point the great Law begins its work of selection. Matter found entirely divorced from spirit is thrown over into the still lower worlds — into the sixth "gati" or "way of rebirth" of the vegetable and mineral worlds, and of the primitive animal forms. From thence, matter ground over in the workshop of nature proceeds soulless back to its Mother-Fount; while the [[Ego]]s purified of their dross are enabled to resume their progress once more onward. It is here, then, that the laggard [[Ego]]s perish by the millions. It is the solemn moment of the "survival of the fittest," the annihilation of those unfit. It is but matter (or material man) which is compelled by its own weight to descend to the very bottom of the "[[circle of necessity]]" to there assume animal form; as to the winner of that race throughout the worlds — the [[Ego#Spiritual ego|Spiritual Ego]], he will ascend from star to star, from one world to another, circling onward to rebecome the once pure [[planetary Spirit]], then higher still, to finally reach its first starting point, and from thence — to merge into MYSTERY. No [[adept]] has ever penetrated beyond the veil of [[Cosmic Matter|primitive Kosmic matter]]. The highest, the most perfect vision is limited to the universe of Form and Matter.
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'''NOTES:'''
* '''Sixth gati'''. In Buddhism, the realm of desire (kama-dhatu) contains five (or sometimes six) domains called "gati," each with its own inhabitants:
:1. Devas or gods; 2. Manusyas or humans; 3. Tiryaks or animals; 4. Pretas or hungry ghosts; 5. Narakas or hell beings.

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But my explanation does not end here. You want to know why it is deemed supremely difficult if not utterly impossible for pure disembodied Spirits to communicate with men through [[mediumship|mediums]] or Phantomosophy. I say, because: —

(a) On account of the antagonistic atmospheres respectively surrounding these [[planes|worlds]];

(b) Of the entire dissimilarity of physiological and spiritual conditions; and —

(c) Because that [[Chains and Rounds|chain of worlds]] I have just been telling you about, is not only an epicycloid but an elliptical orbit of existences, having, as every ellipse, not one but two points — two foci, which can never approach each other; Man being at one focus of it and pure Spirit at the other.

To this you might object. I can neither help it, nor change the fact, but there is still another and far mightier impediment. Like a rosary composed of white and black beads alternating with each other, so that concatenation of worlds is made up of [[worlds of causes|worlds of CAUSES]] and [[worlds of effects|worlds of EFFECTS]], the latter — the direct result produced by the former. Thus it becomes evident that every sphere of Causes and our Earth is one — is not only inter-linked with, and surrounded by, but actually separated from its nearest neighbour — the higher sphere of Causality — by an impenetrable atmosphere (in its spiritual sense) of effects bordering on, and even inter-linking, never mixing with — the next sphere: for one is active, the other — passive, the [[world of causes]] positive, [[world of effects|that of effects]] — negative. This passive resistance can be overcome but under conditions, of which your most learned [[Spiritualism|Spiritualists]] have not the faintest idea. All movement is, so to say polar. It is very difficult to convey my meaning to you at this point; but I will go to the end. I am aware of my failure to bring before you these — to us — axiomatical truths — in any other
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form but that of a simple logical postulate — if so much — they being capable of absolute and unequivocal demonstration, but to the highest [[Seer]]s. But, I'll give you food for thinking if nothing else.

The intermediary spheres, being but the projected shadows of the [[worlds of causes|Worlds of Causes]] — are negatived by the last. They are the great halting places, the stations in which the new Self-Conscious [[Ego]]s to be — the self-begotten progeny of the old and disembodied Egos of our planet — are [[Gestation|gestated]]. Before the new phoenix, re-born of the ashes of its parent, can soar higher, to a better, more spiritual, and [[Devachan|perfect world]] — still a world of matter — it has to pass through the process of a new birth, so to say; and, as on our earth, where the two-thirds of infants are either still-born or die in infancy, so in our "[[world of effects]]." On earth it is the physiological and mental defects, the sins of the progenitors which are visited upon the issue: in that land of shadows, the new and yet unconscious [[Devachan#Devachanic ego|Ego-foetus]] becomes the just victim of the transgressions of its old Self, whose [[karma]] — merit and demerit — will alone weave out its future destiny. In that world, my good friend, we find but unconscious, self-acting, ex-human machines, souls in their transition state, whose dormant faculties and individuality lie as a butterfly in its chrysalis; and [[Spiritualism|Spiritualists]] would yet have them talk sense! Caught at times, into the vortex of the abnormal "[[mediumship|mediumistic]]" current, they become the unconscious echoes of thoughts and ideas crystallized around those present. Every positive, well-directed mind is capable of neutralizing such secondary effects in a seance room. The world below ours is worse yet. The former is harmless at least; it is more sinned against by being disturbed, than
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sinning; the latter allowing the retention of full consciousness as being a hundred-fold more material, is positively dangerous. The notions of [[hell]]s and [[purgatory]], of [[paradise]]s and resurrections are all caricatured, distorted echoes of the primeval one Truth, taught humanity in the infancy of its races by every First Messenger — the [[Planetary Spirit]] mentioned on the reverse of page the third — and whose remembrance lingered in the memory of man as [[Elu]] of the Chaldees, [[Osiris]] the Egyptian, [[Vishnu]], the first [[Buddha]]s and so on.

The lower [[world of effects]] is the sphere of such distorted Thoughts; of the most sensual conceptions, and pictures; of anthropomorphic deities, the out-creations of their creators, the sensual human minds of people who have never out-grown their brutehood on earth. Remembering [[Thought-forms|thoughts are things]] — have tenacity, coherence, and life, — that they are real entities — the rest will become plain. Disembodied — the creator is attracted naturally to its creation and creatures; sucked in — by the Maelstrom dug out by his own hands. . . . But I must pause, for volumes would hardly suffice to explain all that was said by me in this letter.

In reference to your wonder that the views of the three [[Mysticism|mystics]] "are far from being identical," what does the fact prove? Were they instructed by disembodied, pure, and wise Spirits — even by those of one remove from our earth on the higher plane — would not the teachings be identical? The question arising: "May not Spirits as well as men differ in ideas?"
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'''NOTES:'''
* A '''maelstrom''' is a very powerful whirlpool; a large, swirling body of water.

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Well, then their teaching — aye, of the highest of them since they are the "[[Spirit Guides|guides]]" of the three great London [[Seer]]s — will not be more authoritative than those of mortal men. "But, they may belong to different [[sphere]]s?" Well; if in the different [[sphere]]s contradictory doctrines are propounded, these doctrines cannot contain the Truth, for Truth is One, and cannot admit of diametrically opposite views; and pure Spirits who see it as it is, with the veil of [[matter]] entirely withdrawn from it — cannot err. Now, if we allow of different aspects or portions of the Whole Truth being visible to different agencies or intelligences, each under various conditions, as for example various portions of the one landscape develop themselves to various persons, at various distances and from various standpoints — if we admit the fact of various or different agencies (individual [[Brother]]s for instance) endeavouring to develop the [[Ego]]s of different individuals, without subjecting entirely their wills to their own (as it is forbidden) but by availing themselves of their physical, moral, and intellectual idiosyncracies; if we add to this the countless kosmical influences which distort and deflect all efforts to achieve definite purposes: if we remember, moreover, the direct hostility of the [[Brethren of the Shadow]] always on the watch to perplex and haze the [[neophyte]]'s brain, I think we shall have no difficulty in understanding how even a definite spiritual advance may to a certain extent lead different individuals to apparently different conclusions and theories.

Having confessed to you that I had no right to interfere
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with [[Imperator]]'s secrets and plans, I must say that so far, however, he has proved the wisest of us. Had our policy been the same, had I, for instance allowed you to infer and then believe (without stating anything positive myself) that I was a "disembodied [[angel]]" — a Spirit of pellucid electroidal essence, from the Super-Stellar phantasmatical zone — we would both be happier. You — you would not have worried your head as to "whether agencies of that sort will always remain necessary" and I — would not find myself under the disagreeable necessity of having to refuse a friend a "personal interview and direct communication." You might have implicitly believed anything coming from me; and I would have felt less responsible for you before my "GUIDES." However, time will show what may or may not be done in that direction. The book is out, and we have to patiently wait for the results of that first serious shot at the enemy. Art Magic and [[Isis Unveiled (book)|Isis]] emanating from women and as it was believed, [[Spiritualism|Spiritualists]] — could never hope for a serious hearing. Its effects will at first be disastrous enough, for the gun will recoil and the shot rebounding will strike the author and his humble hero, who are not likely to flinch. But it will also graze the [[H. P. Blavatsky|old lady]], reviving in the Anglo-Indian press last year's outcry. The Thersites and literary Philistines will go hard to work, the flings, squibs and coups de bec falling thick upon her — though aimed at you alone, as the Editor of the [[Pioneer]] is far from being beloved by his colleagues of
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'''NOTES:'''
* '''The book is out''' refers to the publication of [[A. P. Sinnett]]'s first book [[The Occult World (book)|''The Occult World'']].
* '''Art Magic''' refers to ''Art Magic: Or Mundane, Sub Mundane, and Super Mundane Spiritism'', first published in 1876. [[Spiritualism|Spiritualist]] [[Emma Hardinge Britten]] announced that the book was written by ‘an adept’ of her acquaintance, Louis Constant, for whom she was ‘acting as translator and secretary’.
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== Page 24 ==

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India. [[Spiritualism|Spiritualistic]] papers have already opened the campaign in London and the Yankee editors of the Organs of "Angels" will follow suit, the heavenly "[[Spirit Guides|Controls]]" ejaculating their choicest scandalum magnatum. Some men of science — least of all their admirers — the parasites who bask in the sun and dream they are themselves that sun — are not likely to forgive you the sentence — really much too flattering — which ranges the comprehension of a poor, unknown [[Hinduism|Hindoo]]] "So far beyond the science and philosophy of Europe, that only the broadest minded representatives of either will be able to realize the existence of such powers in man, etc." But what of that? It was all foreseen and was to be expected. When the first hum and ding-dong of adverse criticism is hushed, thoughtful men will read and ponder over the book, as they have never pondered over the most scientific efforts of [[Alfred Russel Wallace|Wallace]] and [[William Crookes|Crookes]] to reconcile modern science with Spirits, and — the little seed will grow and thrive.

In the meantime I do not forget my promises to you. As soon as installed in your sleeping chamber I will try and. . . . [Here three lines in the original letter have been completely erased apparently by the writer thereof. — ED].

I hope to be permitted to do so much for you. If, for generations we have "shut out the world from the Knowledge of our Knowledge," it is on account of its absolute unfitness; and if, notwithstanding proofs given, it still refuses yielding to evidence, then will we at the End of this [[cycle]] retire
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'''NOTES:'''
*

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== Page 25 ==

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into solitude and our kingdom of silence once more. . . . We have offered to exhume the primeval strata of man's being, his basic nature, and lay bare the wonderful complications of his inner Self — something never to be achieved by physiology or even psychology in its ultimate expression — and demonstrate it scientifically. It matters not to them, if the excavations be so deep, the rocks so rough and sharp, that in diving into that, to them, fathomless ocean, most of us perish in the dangerous exploration; for it is we who were the divers and the pioneers and the men of science have but to reap where we have sown. It is our mission to plunge and bring the pearls of Truth to the surface; theirs — to clean and set them into scientific jewels. And, if they refuse to touch the ill-shapen, oyster-shell, insisting that there is, nor cannot be any precious pearl inside it, then shall we once more wash our hands of any responsibility before human-kind. For countless generations hath the [[adept]] builded a fane of imperishable rocks, a giant's Tower of INFINITE THOUGHT, wherein the Titan dwelt, and will yet, if need be, dwell alone, emerging from it but at the end of every [[cycle]], to invite the elect of mankind to co-operate with him and help in his turn enlighten superstitious man. And we will go on in that periodical work of ours; we will not allow ourselves to be baffled in our philanthropic attempts until that day when the foundations of a new continent of thought are so firmly built that no amount of opposition and ignorant malice guided by the [[Brethren of the Shadow]] will be found to prevail.
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'''NOTES:'''
*

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== Page 26 ==

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But until that day of final triumph someone has to be sacrificed — though we accept but voluntary victims. The ungrateful task did lay her low and desolate in the ruins of misery, misapprehension, and isolation: but she will have her reward in the hereafter for we never were ungrateful. As regards the [[Adept]] — not one of my kind, good friend, but far higher — you might have closed your book with those lines of [Alfred, Lord] Tennyson's "Wakeful Dreamer" — you knew him not —

"How could ye know him? Ye were yet within
The narrower circle; he had well nigh reached
The last, which, with a region of white flame,
Pure without heat, into a larger air
Up-burning, and an ether of black blue,
Invests and ingirds all other lives. . . ."

I'll close. Remember then on the 17th of July and. . . . [Here again six lines in the original have been deleted. — ED.] . . . ., to you will become the sublimest of realities.

Farewell.

Sincerely yours,

[[K. H.]]
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'''NOTES:'''
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== Context and background ==

This letter marks the beginning of the real teachings from the [[Mahātma|Mahatma]], although a good deal of it is concerned with a prominent English member of the [[Theosophical Society]].

[[A. P. Sinnett]] has designated [[July 8]] as the date of receipt of this letter. However, in [[The Theosophist (periodical)|''The Theosophist'']] Supplement of the August 1881 issue, [[Tookaram Tatya]], secretary of the Bombay Theosophical Society, in a report dated [[July 7]], 1881, states that Sinnett arrived in Bombay on [[July 4]] and, the next evening, [[July 5]], gave a talk in which he said clearly that on that very morning, after breakfast, while he was sitting at a table in full light of day, he received a letter from his “illustrious Friend [[Koot Hoomi]].”

Sinnett’s description of how the letter was received is extremely interesting. It is found in [[The Occult World (book)|''The Occult World'']] (pp.154-55, 9th ed.). It is not in the first edition, as that had already been published; it was included in the second edition under the heading “Later Occult [[Phenomena]].” In the 9th edition, the chapter is headed “Conclusion.”

Sinnett had written to the Mahatma before leaving London and was a little disappointed that no reply was waiting for him in Bombay. However, the morning following his arrival, when he and [[H. P. Blavatsky]] had finished breakfast, he was sitting talking to her when the letter came. This is his description:

:We were sitting at different sides of a large square table in the middle of the room, and the full daylight was shining. There was no one else in the room. Suddenly, down upon the table before me, but to my right hand, Madame Blavatsky being to my left, there fell a thick letter. It fell “out of nothing” so to speak; it was materialized, or reintegrated in the air before my eyes. It was Koot Hoomi’s expected reply—a deeply interesting letter, partly concerned with private matters and replies to questions of mine, and partly with some large, though as yet shadowy, revelations of occult philosophy, the first sketch of this that I had received.

On the next page, he comments that for some time this was the only [[Phenomena|phenomenon]] accorded him, as "The Higher authorities of the occult world, indeed had by this time put a very much more stringent prohibition upon such manifestations..." The effect of the [[Simla Phenomena|events at Simla]] the previous summer, he mentioned, "was not considered to have been satisfactory on the whole. A good deal of acrimonious discussion and bad feeling had ensued, and I imagine that this was conceived to outweigh, in its injurious effect on the progress of the theosophical movement, the good effect of the phenomena on the few persons who appreciated them." Another point about this letter is that—like some of the others—it was to have repercussions. In this instance, these were due to Sinnett’s indiscretion, or unwisdom, in making copious extracts from it for [[Stainton Moses]], whom the Mahatma discusses confidentially, and at great length, in this letter.

== Physical description of letter ==

The original is in the British Library, Folio 1. According to [[George Linton]] and [[Virginia Hanson]],
<blockquote>
In blue ink on both sides of 13 full-sized sheets of white paper. There are some smears and write-overs. On the last sheet and the next of the last some of the text appears to have been erased.<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), 60.</ref>
</blockquote>

== Publication history ==

== Commentary about this letter ==

== Notes ==
<references/>
 

== Additional resources ==