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

[RaktaZoci]

Hum, yea, my mistake. What I meant to say was that I mix up 1b) and 2, i.e. the ethereal and the astral. Didnt make much sense otherwise, now did it? =D Thank you for your clarification on 1a), though. Always facinating to read..

[Nefastos]

I thought so. But yes, it's no wonder that the "etheric" and "astral" get confused especially in the theosophical texts, for they get confused even in those teachings. Blavatsky only made the definite distinction in Secret Doctrine I think, having before that spoken of "astral" also when actually meaning that which was later coined as "etherical" (because scientific theories had used "ether" as that mystical lighter substance or quintessence behind physical phenomena). Even in there, he speaks so much of other authors' – especially Levi's – "astral light" and other more ambivalent names, that these are very hard to grasp as technical terms.

Also, because making that distinction was not perhaps wholly unproblematic, we still have to use those words a bit ambiguously. From that comes also that astral~kama loka -problem, for these kinds of things naturally depend how exactly the term "astral" is understood. In the SoA literature, it means all the planes containing or consisting of emotional energy, and is thus both the multilayered kâmic plane under the rightful rule of Mars, and the distorted and unnecessary reflected light of emotions gone bad, ruled by none and forming portal to sub-existence and avitchi.

[Smaragd]

the distorted and unnecessary reflected light of emotions gone bad, ruled by none and forming portal to sub-existence and avitchi.

I recall frater obnoxion stating his dislike of noise music and the feedback loop method used in it, and this sub-existence kind of reminds me of that kind of sound producing. If one makes a simple feedback loop it most likely produces a high pitch sine wave - quite a pure one interestingly, though distortion is likely. Now I've understood that nature comprises of sine waves and they are modulated to different forms for example by other sine waves. As the feedback loop rolls upon itself, it withdraws from the other waves until it goes to distortion, thus modulating itself in the isolated mechanical corner (karmic "punishment" mechanics) of the world.

Still I see this sound producing method valid to break free from that gage and that is usually the case in noise. The feedback sine is introduced to different modulations and other cascades of sine waves. Which is not necessarily the evil radiation the avitchee produce.

[Smaragd]

We start Section 3: Probation and Chelaship with letter No. 26.

This state of hers is intimately connected with her occult training in Tibet, and due to her being sent out alone into the world to gradually prepare the way for others. After nearly a century of fruitless search, our chiefs had to avail themselves of the only opportunity to send out a European body upon European soil to serve as a connecting link between that country and our own.

The letter draws line from the Masters, through Blavatskys training, to Eastern school of esotericsm making a sacrifice for the West. I see the Star of Azazel being one of the results of these actions. Blavatsky was given a mission to play the role of a pioneer to present the ideas, which would help a seeker to draw lines between the differend schools and introduce the eastern religions and philosophies to westerners.

Please then, remember, what she tried to explain, and what you gathered tolerably well from her, namely the fact of the seven principles in the complete human being. Now, no man or woman, unless he be an initiate of the "fifth circle," can leave the precincts of Bod-Las and return back into the world in his integral whole — if I may use the expression. One, at least of his seven satellites has to remain behind for two reasons: the first to form the necessary connecting link, the wire of transmission — the second as the safest warranter that certain things will never be divulged.

Like earlier in the letter Tibet is underlined in Blavatskys occult training. In the term Bod-Las, Bod refers to Tibet and for Las or Lhas as it is written in my physical translated version, one can make their own conclusions for example from this internet source.

She is no exception to the rule, and you have seen another exemplar — a highly intellectual man — who had to leave one of his skins behind; hence, is considered highly eccentric. The bearing and status of the remaining six depend upon the inherent qualities, the psycho-physiological peculiarities of the person ——

Although Blavatsky was able to pull gold from the abstract, she remained a human being with personal features. Lacking the "fifth circle" (it is good to point out these "theosophical terms" as we read them today are, like this one, from Sinnet – a student, though of course it doesn't mean it's necessarily a bad one) initiation but having an active link to Monad or the Master, one remains in relationship with their faults, which is the karmic process. This kind of highly active relationship often marks one as an eccentric. From mere eccentricity there's also a some link to autism here I think. Couple years ago I read an article in finnish, which talked about the idea of occultism and autism having something in common. There seems to be some truth to it when KH talks about leaving atleast one of the seven principles as connecting link. I guess this is about personal emphasis around the principles.

[obnoxion]

I recall frater obnoxion stating his dislike of noise music and the feedback loop method used in it, and this sub-existence kind of reminds me of that kind of sound producing. If one makes a simple feedback loop it most likely produces a high pitch sine wave - quite a pure one interestingly, though distortion is likely. Now I've understood that nature comprises of sine waves and they are modulated to different forms for example by other sine waves. As the feedback loop rolls upon itself, it withdraws from the other waves until it goes to distortion, thus modulating itself in the isolated mechanical corner (karmic "punishment" mechanics) of the world.

I think this is fascinating! I have never been a fan of the feedback loop. But after what you just said, I think I actually get it - or, rather than just get it, I am a actually interested. This is a kind of petit initiation that works so well with me: Even if I strongly dislike something, if someone can show me how it is important, it is like a little initiation. It produces a sudden realization, and I cannot return to my former state of blunt dislike. So it is like a resemblence of initiation.

I must say that no one should be much bothered by my likes and dislikes. They are mostly just my personal tastes. I do not intend to offend any noise or metal musicians by what I say.

By the way, I just got Joy Mills' commentary on The Mahatma Letters, "Reflections on an Ageless Wisdom". I have somewhat high hopes for the book, and I will include it into my posts for this reading group. Is anyone else familiar with this book!

[Nefastos]

I think the letter 26 is one of the most occultly deep, revelating and important letters in the whole series, and that is saying a lot. As far as I know, this and one later letter which discusses this same statement form the only clear teaching about Blavatsky's spiritual state and her occult role for the Work.

The letter draws line from the Masters, through Blavatskys training, to Eastern school of esotericsm making a sacrifice for the West.

When an average person thinks about some grand sacrifice he might fantasize about doing for some greater good, it's almost always about some great event which makes him look extremely cool and sexy. Like dying in a glorious battle, becoming all gloomy and tormented in some dark gothic fashion, or something like that. But actually the sacrifices we make for the Work usually makes us look much less than we are at our best. Let's think about Jesus' crucifixion, and what actually happens to a person who is to executed in that way. It isn't pretty or lofty at all, but only sad, dirty, humiliating to the extreme, when one is bleeding and excreting naked and bruised, made fun of by the masses who do not even know – or care – who they are mocking.

Koot Hoomi tells us that the sacrifice of lessening must be made by the messengers sent from the central lodge: a certain substantial aspect of their human structure is occultly "stored" in a way that they will be, as he says, psychological cripples in their everyday life. Blavatsky was one such eccentric person, not because she would have been unevolved in certain areas, but because one of her "principles" were not present, but permanently occupied elsewhere.

the "fifth circle"

While I am not familiar about the – almost certainly Tibetan Buddhist – system of initiations used by KH here, their possible correlation to the grade system given in the text Adept might be interesting to study. (There are mentions about these grades in the texts in the Voice of Silence for example, I think.) Since this statement gives tremendous spiritual power of unity (coherence of one's individuality) to those of the fifth circle, it might be that his system is the one which sees the path of the first three initiations as one. Thus:

I initiation: Mercury, Venus, Earth together (our grades 1 to 3)
II initiation: Mars (our 4th grade)
III initiation: Jupiter (our 5th grade, the one of the "fully attained" or adept)

And so on. But this is just one possibility, and there are several others.

I just got Joy Mills' commentary on The Mahatma Letters, "Reflections on an Ageless Wisdom". I have somewhat high hopes for the book, and I will include it into my posts for this reading group. Is anyone else familiar with this book!

I hadn't heard about that before. Very interesting to see what you will think about it, and about the additional facts it will most likely help us with.

I will soon continue with the next letter, XXVII.

[Smaragd]

I must say that no one should be much bothered by my likes and dislikes. They are mostly just my personal tastes. I do not intend to offend any noise or metal musicians by what I say.

I'm sometimes drawn to stated dislikes for it reveals cloudy polarities of reality. There's this psychological and ethical area which relates to certain things with dislike, and when I'm drawn to the opinion I begin to understand the polarities better. The objects of taste begin to symbolize a metaphysical reality in my own psychology until they are fully realized and cleansed from dross. Although still a bit unclear and badly presented, I think the feedback loop is trying to tell me something about the tragedy of sub-existence. Getting drawn to dislikes is a bit like empty shells being drawn to mediums and imprinting their set of Skandhas, taking a fistful of karma particles to your own pocket, though in this area of existence I think it's perfectly "natural" if one is drawn to take part of a problem as there's a real chance to do something about it and not just passively float in it.

Not familiar with the Joy Mills' commentary, but eager to hear from it.

While I am not familiar about the – almost certainly Tibetan Buddhist – system of initiations used by KH here, their possible correlation to the grade system given in the text Adept might be interesting to study.

I've had the Adept somewhere on pdf waiting to be read for years. I might delwe in to it now and try to find out about the Tibetan Buddhist system also.

[Nefastos]

Next, letter No. 27. Received Simla, Autumn, 1881.

In this letter Koot Hoomi speaks about Sinnett's indiscreet way of dealing with criticism given about Stainton Moses' supposed spirit guide; much of the letter is therefore about discreet and nuanced acting out of difficult subjects.

The unveiling of the ugly truth has to be done with the greatest discretion and caution

This is something that needs both subtle wits and deeper understanding, so it is never an easy task. People often confuse blunt words with honesty, but that attitude is likely to create more problems than it solves.

Once again we also receive instruction that has pragmatist and almost scientific view on things mystical. Even though the authors believe in spirits, they seem to encourage a view that doesn't care too much about spirits as co-workers.

Rest assured that no intelligent, clever and truthful medium needs "inspiration" from a disembodied "Spirit." Truth will stand without inspiration from Gods or Spirits, and better still — will stand in spite of them all; "angels" whispering generally but falsehoods and adding to the stock of superstition.

Of course, the quotation marks used by Koot Hoomi are important to note here; the issue is about spiritists' supposed guides, not necessarily about true (e.g. "planetary"-) spirits or elementals, which are mentioned as co-workers in some of the other letters.

The author also briefly mentions the short story "Grand Inquisitor" inside Dostoevsky's novel Brothers Karamazov:

I am anxious that the Journal [The Theosophist] should be more successful this year than it has heretofore been. The suggestion to translate the Grand Inquisitor is mine; for its author, on whom the hand of Death was already pressing when writing it, gave the most forcible and true description of the Society of Jesus than was ever given before. There is a mighty lesson contained in it for many and even you may profit by it.

That particular article containing the Grand Inquisitor actually became my first actual touch to Dostoevsky. Many people had suggested his novels to me, but in vain. But when I heard about Blavatsky's translation I borrowed Brothers Karamazov in Finnish & read that part -- then the whole novel -- and then all the others -- again and again...

There's also an interesting tidbit of information about forming of the central lodge, and correspondence between founding of it and its branches (the esoteric schools in the world):

Our predecessors had to learn everything they know by themselves, only the foundation was laid for them. We offer to lay for you such a foundation but you will accept nothing short of the complete edifice, ready for you to take possession of.

The first sentence is interesting to note. The rules that later made laws of the first brotherhood were constructed by the lineages of human adepts, not given by their teachers. Even though the foundation is universal, that law can be interpreted and applied to use in different ways.

There's also a funny post scriptum:

The brandy atmosphere in the house is dreadful.

Since there were social gatherings in Sinnetts' home, it seems that Alfred has in his letter to KH apologised its possible effects on adeptual presence there. And since KH & Blavatsky's Buddhist school was very strict against the use of alcohol, he makes that known in several occasions. Most likely the effect on atmospheric magnetism is through the energies conjured up and through the people having a bit too much to drink during such parties, though, instead of the aura of booze itself...

[RaktaZoci]

Hello, All. I have exchanged turn with fra obnoxion and will be presenting letter no. 28, which is a correspondence between Master KH and Mr.Hume. Once again, as the letter to which KH's letter is an answer to is not present, it was at first for me slightly difficult to follow the conversation. Quite soon, though, it was made apparent that the agrument was about the forming of the Anglo-Indian branch of the TS and the problems relating to both this act and to that of Mr. Hume's (and Sinnett's?) sincerity in the matter and as persons.

First KH discusses the differences between Eastern and Western mind sets, which remains a problem to this day. As a Westener it is hard for me to speak for anyone else, but from a philosophical point of view I'd find it important to atleast try to get "into the shoes" of the other person before making judgements. As Rawls' theory of justice points out, one wouldn't decide on rules which would suppress another party, if one wouldn't know to which party they themselves might belong to.

There are many important topics which KH discusses in this letter, but I will try to summarize a little bit and focus on what I think are the main points in this dialog. Firstly, it seems apparent that Hume has not been able to understand what KH (and the others) have meant by universal brotherhood and how the idea should be applied the working of the (A-I) branch. Instead, Hume seems to have a personal agenda, in which he wants to bolster his own importance and also be able to dictate the rules by which the branch would operate. This obviously is not accepted by the Masters, since each branch should work under the guidance of the parent society and thus also under its principles. (as shown clearly in the following quote:)

"But, this consent, you will please bear in mind, was obtained solely under the express and unalterable condition that the new Society should be founded as a Branch of the Universal Brotherhood, and among its members, a few elect men would — if they chose to submit to our conditions, instead of dictating theirs — be allowed to BEGIN the study of the occult sciences under the written directions of a "Brother.""

As mere curiosity I'd like to ask if someone could name the previous mystery school in Europe to which KH is referring to here:

"It was the secret school for the practical teaching of magick, founded under the name of a club, by a dozen of enthusiasts under the leadership of Lord Lytton's father. He had collected together for the purpose, the most ardent and enterprising as well as some of the most advanced scholars in mesmerism and "ceremonial magick," such as Eliphas Levi, Regazzoni, and the Kopt Zergvan-Bey."

Further, KH states that he saw beforehand the nature of these two gentlemen (Hume & Sinnett) and that problems would arive, were they given the free hand in this operation (the branch founding). Madame B. was hasty, though, and managed to convince the Tibetans of their sincerity.

KH gives a short statement on the moral nature of Man. The motive is the running force, which gives birth to the "modes of action", as explained. This I find close to our (SoA's) philosophy of emphisizing intent, which can either cast a shadow or light over the action, be its nature of (almost) any sort.

Next Hume raises a peculiar racial issue where he states that:

""You do not want this Branch (the Anglo-Indian) for work. . . . You merely want it as a lure to your native brethren."

This sounds a bit strange to be, but one should keep in mind the times when the texts were written in. England was a colonist country and ruled over India at the time (?) In this light it might be slightly more reasonable for Hume to made such accusations, but I still think it shows paranoia from his part. It also expresses quite vividly how he has failed to grast the very idea of universal brotherhood.

Hume continues with explaining how the English men of Science have supreme ability "to realize and assimilate transcendental truths", to which KH replies that "You may be, and most assuredly are our superiors in every branch of physical knowledge; in spiritual sciences we were, are and always will be your — MASTERS. "

KH summarizes quite well waht kind of minds they are looking for:

"We want true and unselfish hearts; fearless and confiding souls, and are quite willing to leave the men of the "higher class" and far higher intellects to grope their own way to the light. Such will only look upon us as subordinates."

KH continues on the topic of morals and states:

"Since, in its empirical nature this kind of philanthropy is like love, but something accidental, exceptional, and like that has its selfish preferences and affinities; it necessarily is unable to warm all mankind with its beneficent rays. This, I think is, the secret of the spiritual failure and unconscious egotism of this age. And you, otherwise a good and a wise man, being unconsciously to yourself the type of its spirit, are unable to understand our ideas upon the Society as a Universal Brotherhood, and hence — turn away your face from it."

Next slightly more philosophical topic:

"..and as to your conscience — you then accept Kant's definition of it? You, perhaps, believe with him that under all circumstances, and even with the full absence of definite religious notions, and occasionally even with no firm notions about right and wrong at all, MAN has ever a sure guide in his own inner moral perceptions or — conscience?

The greatest of mistakes! With all the formidable importance of this moral factor, it has one radical defect. Conscience as it was already remarked may be well compared to that demon, whose dictates were so zealously listened to and so promptly obeyed by Socrates. Like that demon, conscience, may perchance, tell us what we must not do; yet, it never guides us as to what we ought to perform, nor gives any definite object to our activity."

Bear with me here, dear brethren. I realize this to be a topic of metaphysical nature, but I'd be interested to know then what is the part that gives intention (object) to our activity, in Theosophical terms? Is it the monad or perhaps manas, if monad is something "beyond" and thus can't be count as active? Or is it the triad of atma-buddhi-manas? Please, enlighten me (Nefastos?).

PS. I had to check the reference to Socrates' demon, since I remembered only him referring to God (conscience?) and not to its counterpart (demon?). The main point being, however, that as he was on trial he said that he has a voice in his head that says that the purpose of his life is to philosophize and thus he will not cease it. For this reason he was sentences to death of impiety.

[Nefastos]

I realize this to be a topic of metaphysical nature, but I'd be interested to know then what is the part that gives intention (object) to our activity, in Theosophical terms? Is it the monad or perhaps manas, if monad is something "beyond" and thus can't be count as active? Or is it the triad of atma-buddhi-manas? Please, enlighten me (Nefastos?).

You mean, what is the pulse-giver or a "primum" (or whatever) mobile of an incarnated human being's will?

The problem that KH undirectly discussed is that there really is no absolute one will in an incarnated human being, because man is not an absolute, separated individual. Thus there is no one single pure source or dynamic "conscience" in him. There is a multitude of different "wills", and thus the intention can be taken from any of these. That is why in our system it is said that the intention is the most meaningful part of any process. If we are inspired by (or more accurately, identify ourselves with) intention that belongs to some our lower elemental constitution, our will and thus the whole operation will be base. But the higher we can place the point of our inspiration, the higher the will, the loftier the process, and more sacred the whole being. Thus, the optimal case would be that the human being's intention would flow straight from the divine monad, through âtma, all the way down to our physical being. Such action would be completely magical, pure (akarmic) and holy.

But the "placer of intention" can be said to be the âtmic principle. This âtmic intent is, so to say, a weigher of the scales of differing magnetisms, each one naturally pulling the whole gestalt being towards its own way of actin. Yet it is not free but to the point that it is connected to the only free agent in the whole cosmos, that is, "God" (ie. the nirvânic pure spirit that transcends time and place and their mechanism, acting straight from the zero point of being).