The Mahatma Letters to A.P. Sinnett (Reading Group)

[RaktaZoci]

Hello All, again please excuse my absence. I've been thoroughly busy lately, but am still trying to carry my weight, so to speak. I will get back to the fold with the presentation of letters no.46 & 47, since they are both quite short and address more or less the same matters by heart.

Letter 46 is signed my M.(orya?) and addresses, once again, the matter concerning Hume and both the problems he thinks that are in the TS and what the Masters see in him concerning it. It is mentioned that Mr. Hume is in no circumstance necessary for the work of the TS and that he should realize this himself and also show a little bit of respect instead.

It is adviced that he should concentrate on his own branch, the Simla eclectic TS, and leave the parent society be and out if it. He seems to think, though, that he should be its leader, or atleast lead the general direction of it. To me this sounds that a lesson in humbleness could be a smart move for him..

M. gives an untimatum that if Hume does not cease his dubious activities, then he shall have no contact with either the parent society of the TS nor the Masters, altogether. Referring to the letter, he had indeed caused much stress and discomfort to Madame B., which had led to her downfall physically.

I am slightly puzzled with a few quotes from the end of the letter, such as:

"Fern was tested and found a thorough Dugpa in his moral nature."

and

"Had I hinted to him to deceive his own father and mother he would have thrown in their fathers and mothers in the bargain. Vile, vile nature — yet irresponsible."

To whom do these references quote to..?


Letter 47 is a shorter one and also signed by M. It concerns the situation of the TS, and the worldview of the Masters in general, in Europe and how it should be approached. It is pointed out that Sinnett (to whom I assume the letter is written to?) fails to see the big picture and what is actually going on behind the initiatory veil. Of course there are only hints to these matters, but it is easy to read between the lines.

It is mentioned that fanaticism never leads ot a fruitful outcome. It is also pointed out that as people are so concerned with the exoteric side of things, their outlines, they seem to forget what really matters and what does define things, in the end. Science is but slowly discovering the Truths of both the visible and the invisible world, yet before it does know them, it will disapprove and call them nonsense.

There is a hint to the fact that the initiate under oath can never reveal the true knowledge. Would they this commit, they would not hold true initiatory status (as Nefastos also mentions in the text The Adept). There is a lovely quote concerning the long cycles:

"Try not to be hasty, respected Sir. The world was not made in a day...Let evolution take its course naturally — lest we make it deviate and produce monsters by presuming to guide it."

This is so true in so many respects and the Modern Man should take heed of this advice more often.

This quote confuses me a little bit, though:

"Hear — your acquaintance Wallace preaching like a true "Hierophant" of the "left hand" the marriage of "soul with the spirit" and getting the true definition topsy-turvy seek to prove that every practicing Hierophant must at least be spiritually married — if for some reasons he cannot do so physically there being otherwise a great danger of Adulteration of God and Devil!"

To what does this refer to? I was wondering if it is a hint to the "dark arts" or the LHP and maybe similar exercises as we are carrying out in the SoA? Or does this concern the Blavatskyan disposition of not caring for the physical (i.e. sexual) side of things? Care to elaborate..?

Let me end with yet another witty quote, which also makes a lot of sense in the Modern busy world:

"..you do not know how much that is mere superficial prejudice glares in your eyes like the reflection of a thin taper on deep water."

[Nefastos]

I am slightly puzzled with a few quotes from the end of the letter, such as:

"Fern was tested and found a thorough Dugpa in his moral nature."

They refer to a younger theosophist, whose one such story we will read soon in letter 53. In brief, mr. Fern chose to use "creative" (...narrative and post-factual, as we might say today....) truth to lead Hume astray concerning the origin of one of the mahatma letters.

Fabrication along the lines of Loyola ("The end sanctifies the means") was the greatest disgust for the theosophical masters, and "dugpa" & "jesuit" both meant for them the same: a magician using his intellect to confuse truth. To such no central lodge initiation could ever have been considered. Koot Hoomi specifically mentions "dugpas in Bhutan and the Vatican".

By the way, I can also appreciate learning new swearing from the masters of occultism:

Ram, Ram and the holy Nagas!

Especially if we'd choose to take the "Ram" as the animal instead of the Sanskrit fire syllable, as it might be meant originally.

[obnoxion]

This quote confuses me a little bit, though:Mahatma Letters wrote:"Hear — your acquaintance Wallace preaching like a true "Hierophant" of the "left hand" the marriage of "soul with the spirit" and getting the true definition topsy-turvy seek to prove that every practicing Hierophant must at least be spiritually married — if for some reasons he cannot do so physically there being otherwise a great danger of Adulteration of God and Devil!" To what does this refer to? I was wondering if it is a hint to the "dark arts" or the LHP and maybe similar exercises as we are carrying out in the SoA? Or does this concern the Blavatskyan disposition of not caring for the physical (i.e. sexual) side of things? Care to elaborate..?

Sorry to post my message so quickly after fra Nefasto's answer above, but I happen to have a few spare hours, and I might not be able to address this issue later - the issue being that of marriage versus celibacy.

That KH and M strongly side with celibacy is, in my view, to be expected of the representatives of the Gelukpa school, to which both adepts seem somewhat to adhere. Gelukpa school is, as most of you surely know, the only Yellow Hat school of Tibetan Buddhism, and it is the school of the Dalai Lama Institution. Now, His Holiness the 14th Dalai Lama has done a marvelous work in taking distance to the sectarianism of his own school, and by so doing, he has set a shining example to the authorities of other schools and creeds. But during the 19th Century, I feel that Gelukpa school was tinged with a sectarian bias, and this bias was transferred also the Theosophical Society.

As for myself, when it comes to Tibetan Buddhism, I feel more at home in the Red Hat teachings. But even more than this, I tend to find my spiritual home in the Kaula Lineages. The Kaula lineages stem from Matsyendranatha and his wife Konkanamba. It is said that they had twelve children, of whom six became celibate ascetics, and six became householders. And it was to the six householders that Kaula lineage was transmitted. So here we have the other side of the issue, and in the context of one of the most prominently LHP lineages. And when one considers that the Buddhist Mahasiddhas, from whom all Tibetan schools stem from, were (at least mostly) householders, the absolute stress on celibacy seems a novel, even extravagant demand. I have found much more nuanced teaching from fra Nafastos's "The Chariot of Cybele" text, and that has been one of the many reasons I have only embraced Blavatksyan Theosophy when I have received it from Johannes.

Being a householder is, of course, a very different thing than being in "spiritually married", isn't it? It is unclear to me, if what this Wallace has preached pertains to the issue of marriage and celibacy as I just presented them.

What do you make of it?

[Nefastos]

Now, His Holiness the 14th Dalai Lama has done a marvelous work in taking distance to the sectarianism of his own school, and by so doing, he has set a shining example to the authorities of other schools and creeds.

Precisely. I think that this ongoing emphasis on positive synchretism on ethical basis is more valuable proof of "esoteric Buddhism's" long term plan behind theosophy than the theosophical doctrines themselves, as they came to be.

By which I certainly do not mean that theosophy is Buddhist pseudopolitical agenda. The very idea of occultism is that all these seemingly formal religious masks are interchangeable. I can be Satanist today, Muslim tomorrow and enlightened atheist in life after that, and all these can fit very well in my role playing on behalf of the Master.

But during the 19th Century, I feel that Gelukpa school was tinged with a sectarian bias, and this bias was transferred also the Theosophical Society.

Yes, that seems to be the case.

Even though it might be tempting for us to overtly criticize the theosophical teachers of their shortcomings, I think we can also be merciful, since the "tree" (of theosophical philosophy) itself seems to be healthy enough. For we cannot know what were the (cultural &c.) obstacles they did, in fact, cross with great success, in order to even begin the work we now see – for example – in these letters. I think that there are some questions, and the most important is this approach to sexuality, which theosophy got wrong, but they are not as fundamental than, say, the inviolable demand of truthfulness and emphasis on altruism.

As for myself, when it comes to Tibetan Buddhism, I feel more at home in the Red Hat teachings. But even more than this, I tend to find my spiritual home in the Kaula Lineages.

I do not know so much about Buddhism, but I share the similar two-fold sympathy in my own love for Hindu esotericism, and in Kashmir Shaivism I have found that equilibrium of Advaita-Vedantist doctrine of "pure" philosophical unity & Left-Handed metaphysical doctrine of magic using the associative mysteries of eroticism.

Being a householder is, of course, a very different thing than being in "spiritually married", isn't it? It is unclear to me, if what this Wallace has preached pertains to the issue of marriage and celibacy as I just presented them.

What do you make of it?

I am not familiar with Wallace's ideas per se, but it seems that they must have been about sexual fantasies/practices with nonhuman entities. Theosophical teachings condemned both physical & astral sexuality, but the latter was even more criticized, because it is a form of Left Hand Path magic, and thusly an occult act with even deeper consequences.

About this subject we had some discussion half a year ago in the thread "Spirit Spouses and their Persecution".

Lastly, some stray thoughts about the letter 47... underlining once again mine:

Europe is a large place but the world is bigger yet. The sun of Theosophy must shine for all, not for a part. There is more of this movement than you have yet had an inkling of, and the work of the T.S. is linked in with similar work that is secretly going on in all parts of the world. Even in the T.S. there is a division, managed by a Greek Brother about which not a person in the Society has a suspicion excepting the old woman and Olcott; and even he only knows it is progressing, and occasionally executes an order I send him in connection with it. The cycle I spoke of refers to the whole movement.

Ervast always spoke of "theosophical movement" instead of Theosophical Society, in the same way that Blavatsky spoke of "theosophists in and out of the society" &c. This is what is meant by the "central lodge Work" of theosophy: it is not so concerned about any specifical branch of esotericism being seemingly succesful, for it is necessarily working with all of the similarly inspired (and I mean this as an explicit, technical term) occult philosophy everywhere. Like said concerning the ultimately unimportant religious choices. If reincarnation is a fact or a possibility, and occult powers do exist, then adepts take their "dharmas" knowingly and accept to be born into cultures in need of their presence and Work that is done for the long run. Even a seed planted in some obscure sect can sometimes be expected to grow into a banyan tree of its own, when the gardeners are versed enough with the properties of the species, the soil, nutrition, and what can be anticipated from the cultural meteorology. Of course, we are in the deep end of the pool of faith here.

There are cycles of 7, 11, 21, 77, 107, 700, 11,000, 21,000 etc.

The final cycle is a rough estimation of the Annus Magnus and therefore self-explanatory, but it is interesting to note the other cycles. They are:

– The familiar seven year period
– Half-cycles between the seven year periods (10½ years actually, plus "dusks & dawns")
– The less known "Major Arcana" period of 21+0 years
– "The Age of Man" of 77 years (plus pregnancy)
– 107 years, close to the most sacred Hindu number of 108 & making roughly a century's cycle
- The larger septenary cycle of centuries
– One half of Annus Magnus, cf. half-cycles of 10½ microcosmic periods in human life

[obnoxion]

Thank you for your fine answer, fra Nefastos!

I too sense that Wallace's teaching is about so-called demon lovers kept as concubines, and as such it is quite different from householder kaulism - and, indeed, much of shamanic teachings on heavenly spouses, which are, it seems, quite close to Kaulism. And though such phenomenon might in few aspects parallel certain initiatic occasion in some Kaula settings, I suppose Wallace here means more a constant way of life, which would better explaint master M's tone.

[Smaragd]

Letter 48

Believe me: we may yet walk along the arduous path together. We may yet meet: but if at all, it has to be along and on — those "adamantine rocks with which our occult rules surround us" — never outside them, however bitterly we may complain. No, never can we pursue our further journey — if hand in hand — along that highway, crowded thoroughfare, which encircles them, and on which Spiritualists and mystics, prophets and seers elbow each other nowaday. Yea, verily, the motley crowd of candidates may shout for an eternity to come, for the Sesam to open: it never will, so long as they keep outside those rules.

This might be tiring and and well repeated teaching in our circles, but it is very much in the core of occultism and links interestingly to the recent discussion on truth here at our forum. Thinking about chaos magic as a bit more modern addition to the motley crowd presented here, coming to find it at the starting point towards my occult studies I felt it definitely lacked something essential. Though chaos magic was very much a luring subject I couldn't bear myself to study it ~30 pages further, for it seemed to base more on what might work because of ones subjective structures, than what is behind those subjective structures and what does it say about the nature and acting in it. Understanding the whole structure, the ethics are revealed. Chaos magician or post-structural movement gain in their realization of the alive worlds of meaning the subjective is. There are a pursuit for freedom in there, but without the rock to stand on it seems the subject is imprisoned in floating chaos where no thorough understanding of ethics can be revealed, thus it's playing around in a sandbox where one doesn't want to know about the laws and wishes the sandcake wouldn't come out ”bad”. Where as the stream of holistic occultism flowing out of the rock, offers understanding of the hidden layers that necessarily will be taken in to account while passing further..

Doubt not, my friend: it is but from the very top of those "adamantine rocks" of ours, not at their foot, that one is ever enabled to perceive the whole Truth, by embracing the whole limitless horizon. And though they may seem to you to be standing in your way, it is simply because you have hitherto failed to discover or even so much as suspect the reason and the operations of those laws; hence they appear so cold and merciless and selfish in your sight...

How encouragingly put. The simplicity of the humble approach to the opening world is comforting for those of us who also have idealistic pursuits going on so strong that potential conflicts with the outer world are behind every corner.

Remember: too anxious expectation is not only tedious but dangerous too. Each warmer and quicker throb of the heart wears so much of life away. The passions, the affections are not to be indulged in by him, who seeks to know; for they "wear out the earthly body with their own secret power; and he, who would gain his aim — must be cold." He must not even desire too earnestly or too passionately the object he would reach: else, the very wish will prevent the possibility of its fulfilment, at best — retard and throw it back. . . .

Here the problem with astral attachment is remarked quite clearly. ”Outside” of individuals occult endeavor, an example of this can be also seen in a conversation sorting out a problem with strong emotional attachment towards the subjects; the setting tending to pull the ponderings relentlesly to a ditch, and things are hard if not impossible to get sorted out with muddy eyes. The coldness itself can be violent ofcourse with one-eyed implementation. I guess the passion and the affection are also at the root for the celibacy of the Gelukpa school discussed about during the previous letter. It might be a feeble endeavour to touch this subject in couple of sentences, but one could hear the passions in sexual practice whisper of themselves as symbolic of the core of the act, and the affections created can be embraced with the opposite — the idea of loosing the companion to the beautiful decaying rosebeds on her grave. The last sentence of the quote draws lines of the adamant laws affecting not only reaching nirvāna or adepthood, but to me, the experience of orgasm too. Their cores being of the same.

...hence your attention is asked to the "Elixir of Life" (Pt. 2) and W. Oxley's "Philosophy of Spirit." The former contains references and explanations, the haziness of which, may remind you of a man who stealthily approaching one gives him a hit upon his back, and then runs away; as they most undeniably belong to the genus of those "Fortunes" that come to one like the thief by night and during one's sleep, and go back, finding no one to respond to the offer — of which you complain in your letter to Brother. This time, you are warned, good friend, so complain no more.

KH, presumably tired of repeating the requirements the occult path asks — by law — of the aspirant, warns Sinnet to complain no more. As a student under a master who is very much able, one might think knowledge/abilities/connection can be given just like that, when in reality the words have to be ”translated” and realized by oneself with the help and understanding of tools pointed out here and there.

...though he seems to have but very hazy notions about what he calls the "astro-masonic basis of Bhagavatgita " and — Mahabharata to both of which he evidently attributes the same author — yet he is positively and absolutely the only one, whose general comprehension of Spirit, and its capabilities and functions after the first separation, we call death, are on the whole if not quite correct, at least approximating very nearly truth. Read it, when it comes out, especially par. 3, col. I, page 152 et seq, where you will find them. You may then understand, why, instead of answering your direct question I go into a subject, so far, perfectly indifferent to you. Follow, for instance his definition of the term "Angel" (it will be on line 30,) and try to follow and comprehend his thought, so clumsily yet withal so correctly expressed and then, compare it with the Tibetan teaching. Poor, poor Humanity, when shalt thou have the whole and unadulterated truth!

Referring to a second article KH succested Sinnet to read, the author William Oxley seem to have made surprisingly good sense of the natural laws considering his Spiritualist background. But then again, Blavatsky had the same background.

...fixes the spiritual Ego in state No 6. and this is exactly where we place the “perfect man, (see my prior definition of the twelve states or degrees,) next to which comes the Angel, the lowest or external of which is our seventh. And it is at his stage where the “ All of Memory” is gained, and from which altitude, the cycles of existence can be clearly discerned.

Those previously mentioned twelve states or degrees:

”According to the teaching of my Guru—at whose feet I sit—every human organism, or embodiment, if we will, contains within it twelve degrees. The three lowest or more external pertain to the animal; the next three to the human; the next three to the angelic; and the most interior three to the deific. In our present state of conscious life, these are understood as principles, but on each of their own specific planes, they are manifested in forms.

Concidering this letter touch the subject of reading of texts and the treasures one might find under all the ”manure,” I wonder if the mentioned seventh ”where ”All of Memory” is gained”, the place where angelic and human meet, refers to the sudden connection felt when something rings true and familiar. It is a beautiful image to think of; some scribbles on a tattered piece of paper read by the attuned individual forming connection to the angelic structures, a recall of home. The experience of tapping in to the stream which provides the treasures we seek, the pieces of truth we'll never lose and have sort of recalls of when finding new pieces of the puzzle. Can't help but quote more of KH's beautiful words:

Illuminated sentences may gleam out upon them, at some time or other, shedding a bright light upon some old puzzling problem. Yourself, some fine morning while poring over its crooked columns with the sharpened wits of a well rested brain, peering into what you now view as hazy, impalpable speculations, having only the consistency of vapor, — yourself you may, perchance, perceive in them the unexpected solution of an old, blurred, forgotten "dream" of yours, which once recalled will impress itself in an indelible image upon your outer from your inner memory, to never fade out from it again. All this is possible and may happen; for our ways are the ways of "madmen" . . . . .

Since my return I found it impossible for me to breathe — even in the atmosphere of the Headquarters! M\ had to interfere, and to force the whole household to give up meat; and they had, all of them, to be purified and thoroughly cleansed with various disinfecting drugs before I could even help myself to my letters. And I am not, as you may imagine, half as sensitive to the loathsome emanations as a tolerably respectable disembodied shell would be, — leaving out of question a real Presence, though but a "projecting" one. In a year or so, perchance earlier, I may find myself hardened again. At present I find it impossible — do what I may.

Compassion towards KH's sensitivity after his temporal retiring to the mountains might draw us better understanding towards the sensitivity of an empty shell randomly targeted by a spiritualist seance, and overall the relation between the higher and the lower self. For example we can take the spiritualist Oxleys principles and think the higher and lower selves as the human and the animal. The shell being animal, but empty, imprints the skandhas of the medium, a karmic matrix (the form we've failed to let go) of sorts and starts to respond to impulses accordingly, like the animal principle tends to do. The bell rings and it's time for snacks! The Presence might then whisper for silence, and the human-animal is granted a chance to work the form. The Presence is sensitive too, detecting all the mischief under the heavens. Though there's a great difficulty in communication; the world presenting it's symbolic dance is often hard to understand to be the profound happening it is.

Bhavani Shanker is with O., and he is stronger and fitter in many a way more than Damodar or even our mutual "female" friend.

I don't remember Shanker being mentioned before. According to the Theosophy Wiki, he was a chela under KH.

Morya, to enable you, as he says to confront your enemies, the believers in the materialization of "individual souls," wanted me, to acquaint you with the totality of the subtile bodies and their collective aggregate, as well as with the distributive aggregate or the sheaths. I believe it is premature. Before the world can be made to understand the difference between the "Sutratma" (thread-soul) and "Taijasa," (the brilliant or the luminous) they have to be taught the nature of the grosser elements.

Before this paragraph we have a page missing, and I wonder if there's been some fine teachings of the grossers elements that Sinnet has taken somewhere to study closer ending up the page to drift somewhere. Anyway I guess the talk about the empty shells the mediums hang around with, has opened the matter already quite nicely.

On close observation, you will find that it was never the intention of the occultists really to conceal what they had been writing from the earnest determined students, but rather to lock up their information for safety-sake, in a secure safe-box, the key to which is — intuition. The degree of diligence and zeal with which the hidden meaning is sought by the student, is generally the test — how far he is entitled to the possession of the so buried treasure: and certainly if you were able to make out that which was concealed under the red ink of M\ — you need despair of nothing. I believe, it is time now to bid you farewell, hoping you will find less trouble to read the blue than the red hieroglyphics.

Thinking intuition as a key it could be thought to point towards the center of individual, where one has every human principle at hand, and back towards the right combination of those tools for the moment.

And now, need I remind you that this letter is strictly private?

Raiding a tomb here, are we?

[Nefastos]

Thank you for giving some extra time to include the links to the articles, brother. Much appreciated!

And speaking of those articles, from Theosophist one can see that in the following months the name "astral body" has been used – like I have mentioned before – of two different principles, kâma rupa and linga sharîra, without an editorial note to point out the difference. To make it worse, I would say that the name would fit even better to the actually luminous & star-like vehicles of even higher principles.

Hmm. It might be a good idea to see these two astral bodies a bit like alternatives: one either puts his "astral" energy into linga sharîra (which might be said to be a White aspect practice) or kâma rupa (which might be said to be a Red aspect practice). That would leave the higher use for one's astral to be the Black aspect's "deep astral" experiencing, which seeks to unite one's linga-kâma with the higher visionary worlds, thus actually earning the name "celestial" for this body.

My apopologies about sidetracking...

[Yinlong]

So, letter no. 49 - Brother Yinlong and K.H. are back (at home)

This one will be a bit short review, due to personal hurries and worries, but the studious readers, brothers, and sisters of course will anyways go through the whole letter and help me to blow some more spirit with their inputs and discussions, I assume...

So, as stated K.H. has returned and is back at his home. Getting his life and more mundane duties rolling. Kind of in a similar position myself, actually. In any case, the letter and review starts with the following quote:

...if we but remember that similar in that to the deity described in Upanishad "Sokamayata bahuh syam prajaye yeti" — they "love to be many and to multiply."

This might, if I read it right, tell that Hume is in the process of expanding his mind some way. Actually, this has been recently discussed here and there. In case my assumptions are correct, then this might be similar thing as they say when first thousand (or ten thousand) eyes open up and then they close to (become) one. Sounds probably a bit schizophrenic, and it is so, but similar processes are described in many religious and profound texts. However, I haven't read the part from Upanishad so if somebody has more information he can elaborate more.

Then there are multiple references to occult students and masters, like Eliphas Levi, St. Germain, Franz Mesmer, and Rosicrucian manuscripts, I assume these ones. Mostly they are mentioned in the sense of spiritual teachers and guides and discussed generally - and the usual sciences vs. old wisdom and "haughtiness" of the English (adeptship) etc. Among other things, also Lotus Sutra is mentioned and Adi Shankara's work. Actually, there is quite a list of interesting texts I haven't read yet, so one could also enjoy this letter as a collection of links, here, Theosophy wiki version of the letter.

The next part is what I would like all new age unicorn and other Instagram's indigo children to read:

The Occult Science is not one, in which secrets can be communicated of a sudden, by a written or even verbal communication. If so, all the "Brothers" should have to do, would be to publish a Hand-book of the art which might be taught in schools as grammar is. It is the common mistake of people that we willingly wrap ourselves and our powers in mystery — that we wish to keep our knowledge to ourselves, and of our own will refuse — "wantonly and deliberately" to communicate it. The truth is that till the neophyte attains to the condition necessary for that degree of Illumination to which, and for which, he is entitled and fitted, most if not all of the Secrets are incommunicable. The receptivity must be equal to the desire to instruct. The illumination must come from within. Till then no hocus pocus of incantations, or mummery of appliances, no metaphysical lectures or discussions, no self-imposed penance can give it.

And if one continues to read the letter further, there are actually quite good instructions to possible guides, tutors and to-become teachers. Also, other good stuff on non-verbal approaches of things. (about pages 6 to 9 of the letter pages) - as a side note that might be related to the on-going discussions of the desert meditation and analogies. And actually K.H. states that he will not "desert" Sinnett.

Also, a very interesting detail of an adept called "The Tchang-chub":

(an adept who has, by the power of his knowledge and Soul-enlightenment, become exempt from the curse Of unconscious transmigration) — may, at his will and desire, and instead of reincarnating himself only after bodily death, do so, and repeatedly — during his life if he chooses. He holds the power of choosing for himself new bodies — whether on this or any other planet — while in possession of his old form, that he generally preserves for purposes of his own.]

More information is said to be found on "Khiu-Thee" / Kiu-Te a source often referred by H.P.B., shortly described on T. Wiki as the Tantric side of/along Tibetan Buddhist Tradition.

Funnily, Gaudeamus Igitur gets mentioned, probably known for many of us at least Nordic/Scandinavians that have had academic studies. This is probably a funny memory of K.H. studying somewhere in Europe.

In the end there is quite amusing description of getting lost in words and "streams":

The "Old Lady" called me a "brain pirate" and a plagiarist, the other day for using a whole sentence of five lines, which, she is firmly convinced, I must have pilfered from Dr. Wilder's brain as three months later, he reproduced it in an essay of his on prophetic intuition. Never had a look into the old philosopher's brain cells. Got it somewhere in a northern current — don't know.

Well, I guess everybody has seen a professor (or Dumbledore) not remembering everything correctly etc. And sometimes I wonder where all these my thoughts come from and has somebody already said them during my lifetime or earlier. Maybe everything has been said already - in this short review and more generally I'll go sleep, it's a busy week ahead.

[Nefastos]

Thank you for taking time for the ancient letters from your busy schedule, brother!

...if we but remember that similar in that to the deity described in Upanishad "Sokamayata bahuh syam prajaye yeti" — they "love to be many and to multiply."

This might, if I read it right, tell that Hume is in the process of expanding his mind some way. Actually, this has been recently discussed here and there. In case my assumptions are correct, then this might be similar thing as they say when first thousand (or ten thousand) eyes open up and then they close to (become) one.

I think that this is just KH's playful reference to how Sinnett's (not Hume's, although he too will be discussed soon, in letter 52) questions keep multiplying when answered.

Then there are multiple references to occult students and masters, like Eliphas Levi

Concerning Levi the letter makes two, or actually three, very interesting claims:

...Eliphas Levi's Haute Magie. No wonder you find it cloudy, for it was never meant for the uninitiated reader. Eliphas studied from the Rosicrucian MSS. (now reduced to three copies in Europe). These expound our Eastern doctrines from the teachings of Rosencranz, who, upon his return from Asia dressed them up in a semi-Christian garb intended as a shield for his pupils, against clerical revenge. One must have the key to it and that key is a science per se. Rosencranz taught orally. Saint Germain recorded the good doctrines in figures and his only cyphered MS. remained with his staunch friend and patron the benevolent German Prince from whose house and in whose presence he made his last exit — Home. Failure, dead failure!

1) "Haute Magie", i.e. Levi's magnum opus the "(Doctrine and Ritual of) Transcendental Magic" (translated by the sceptic A.E. Waite a bit later), was meant for initiates, says KH. By this he means that the book is full of false leads and covered truths, as one reading it can see. It often remains unclear what Levi means by some obscure mentions, when we do not have the key to the symbols. At the same time, one becomes convinced that Levi didn't know the whole truth either. So it is easy to believe that:

2) Levi's source were Rosicrucian manuscripts. These MSS's were part of an attempt to share Oriental esotericism with the Occident, and "Rosencranz" (a teacher with the initiatory name of Christian Rosencreutz) was an emissary from the central lodge.

+3) Even though the Rosicrucian movement is even now, four hundred years later, known and studied, it was still considered as almost utter failure by KH. Why so? Most likely because the effect failed to take actual root – in a form of establishing any real mystery school in exoteric or esoteric Christianity in the Western society – and became a curiosity.

One other thing. For the Left Hand Path oriented readers it might be interesting to see, once again, a mention that connects the Red Hat sect of Tibetan Buddhism to evil/"Shadow":

We have to let in a few chosen ones into the great secret, or — allow the infamous Shammars to lead Europe's best minds into the most insane and fatal of superstitions — Spiritualism; and we do feel as if we were delivering a whole cargo of dynamite into the hands of those, we are anxious to see defending themselves against the Red-capped Brothers of the Shadow.

This sectarianism, as sod Obnoxion calls it, is very thought-provoking. Were the theosophical masters biased? Were they ignorant of some aspects of the greater work? After all, KH constantly reminds Sinnett that he is but a student himself, working for his own master with deeper wisdom and wider vision. And/or was there, at the time, an actual downward path presence at work among the luminaries of the dugpa sect, thus having some effect on that whole Buddhist school? Cf. at some historical points we can very well see that, for example, the Catholic church really has become as a very downward path organization, factually accomplishing extremely downward path atrocities because of its corrupted spiritual leaders; that without making the whole history of the said church a descending (= cruel & dishonest) one. Still the theosophical rhetorics often prefers that kind of simplifications.

Why join the downward impulse with spiritualism? The spiritualist doctrine was the one of passivity and easy answers: very much like the modern New Age that you mentioned, Yinlong. In the 19th century the problem was even bigger. Phenomena was much more common, and the demand for total passivity even more physical; mediums gave themselves wholly to totally alien presences & entities, without any real understanding what they were actually doing and what would be the long run result. It is not hard to see how that kind of pseudomysticism plays all the cards to the hands of those who would like to lead the masses not towards spiritual health and adulthood, but instead to both intellectual & energetical (astral) victimization, intoxication and degeneration. That naivety of how the Western world took the occult phenomena, dividing it among the childish submission to non-human entities (mediumism) and total denial (that time's positivist science), gives all the keys for realizing why the producing of occult phenomena was then forbidden, and a new course with intellectual focus was established. Yet, for now we should be adult enough to see how there's a place for everything. When starting this "New Age" process, the possibility for nuances were much more scarce.

About this scarcity & problems of partial truths that need to be transmitted before the more comprehensive doctrines, more in the letter 52, to which I will return shortly (since the letters 50-51 are very brief and contain little information important to us).

[Yinlong]

I think that this is just KH's playful reference to how Sinnett's (not Hume's, although he too will be discussed soon, in letter 52) questions keep multiplying when answered.

My poor and late brain then - was thinking Hume at the same time while reading and writing but of course meant Sinnett, my bad.

Concerning Levi the letter makes two, or actually three, very interesting claims (1... 2... 3...)

I think you, frater Nefastos, would be surprised how important figures (for me personally, at least) I've met recently have - after all - been inspired by Rosicrucian thoughts and spirit. At least I think strongly they have and some have admitted this directly (realizing it).

One other thing. For the Left Hand Path oriented readers it might be interesting to see, once again, a mention that connects the Red Hat sect of Tibetan Buddhism to evil/"Shadow" (...)

Looks like this is a major theme and stream I would need to investigate holistically when the time is right and I have adequate period of time at hand.

As always, thank you for expanding my hasty thoughts and giving me inspiration by adding and commenting, frater Nefastos!