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

[RaktaZoci]

Thank you Nefastos for this clarification. I'm much wiser now, once again.

[obnoxion]

The 29th Letter was sent by Moria, and was directed at both Hume and Sinnett. I am a bit confused as to where and when this letter was sent. It is a lengthy letter, where Moria in a very patient but forward manner discusses the qualities of mr Hume. But I will not go into that at all. Instead I would like to focus on KH’s retreat, because it is such an interesting topic. Here’s the one quote from the letter:

A few days before leaving us, Koot'hoomi speaking of you said to me as follows: "I feel tired and weary of these never ending disputations. The more I try to explain to both of them the circumstances that control us and that interpose between us so many obstacles to free intercourse, the less they understand me! Under the most favourable aspects this correspondence must always be unsatisfactory, even exasperatingly so, at times; for nothing short of personal interviews, at which there could be discussion and the instant solution of intellectual difficulties as they arise, would satisfy them fully. It is as though we were hallooing to each other across an impassable ravine and only one of us seeing his interlocutor. In point of fact, there is nowhere in physical nature a mountain abyss so hopelessly impassable and obstructive to the traveller as that spiritual one, which keeps them back from me."

Two days later when his "retreat" was decided upon in parting he asked me: "Will you watch over my work, will you see it falls not into ruins?" I promised. What is there I would not have promised him at that hour! At a certain spot not to be mentioned to outsiders, there is a chasm spanned by a frail bridge of woven grasses and with a raging torrent beneath. The bravest member of your Alpine clubs would scarcely dare to venture the passage, for it hangs like a spider's web and seems to be rotten and impassable. Yet it is not; and he who dares the trial and succeeds — as he will if it is right that he should be permitted — comes into a gorge of surpassing beauty of scenery — to one of our places and to some of our people, of which and whom there is no note or minute among European geographers. At a stone's throw from the old Lamasery stands the old tower, within whose bosom have gestated generations of Bodhisatwas. It is there, where now rests your lifeless friend — my brother, the light of my soul, to whom I made a faithful promise to watch during his absence over his work. And is it likely, I ask you, that but two days after his retirement I, his faithful friend and brother would have gratuitously shown disrespect to his European friends?

I can almost hear the long sigh, as I read the KH’s words, se retold in his letter by M. I feel lengthy argumentative discussion on esoteric topics are quite desperate – if not outright futile – pursuits. To make available for those whom it may concern, I think, would be a more fluent way to proceed. It does seem that Moria shares my views, at least to a degree, but KH seems to have a place in his heart even for us Europeans. And Moria, – have I understood correctly that M is a sort of elder brother to KH? – who considers KH nothing less than the very light of his soul, becomes to very epitome of that most beautiful virtue of hospitality, and with patience and dedication takes into his care KH’s European project; a project he declined when Blavatsky first asked him to answer APS & AOH’s questions, after which KH took up the task.

The most interesting is, however, KH’s retreat. Joy Mills, in her “Reflections on an Ageless Wisdom – A Commentary on The Mahatma Letters to A. P. Sinnett”, dwells on this retreat at length, and I will elaborate on her references. First one of these references comes from G. N. Drinkwater’s article “Master KH’s Retreat and the Tower of the Bodhisattvas” (The Theosophist, August 1978). Drinkwater speculates that the presence of lamastery points to close proximity to Tibet, and “chasm”, “raging torrent” and “gorge of surpassing beauty” would suite the beautiful scenery of the river cut gorges of Kashmir. And this would place the scene of KH’s retreat to Ladakh, where eastern Kashmir joins to western Tibet. Modern Kashmir is a predominantly Muslim state, but in Ladakh the Tibetan Buddhists still outnumber the Muslims. In Ladakh is actually situated one of the more important centers of the Drukpa Lineage, The Hemis Monastery, where it is told that the mahasiddhas, Naropa and Tilopa, once met each other.

But when it comes to naturally beautiful gorges, according to my humble research, these seem to situate lower down South from the relatively barren landscapes of Ladakh borderlands; for example, the Phalagam Valley.

But when it comes to impressive towers on Tibetan borders, one should turn to Smithsonian magazine article from 2004, “Towering Mysteries”, reporting of curious findings of some 200 stone towers in the Sichuon are of China and in Tibet by the amateur-archeologist Martine “Frederique” Darragon in 1998. About 40 of these towers would be shaped as eight pointed or twelve pointed stars. Highest of these towers would measure up to 100 feet tall. And yet it seemed that none of the locals knew what these towers were for, or who had built them. According to carbon testing done from the wooden beams from the structures of these towers showed they were mostly a few hundred years old. A notable exception was a tower in Kongpo, near Lhasa in Tibet, which was estimated to be 1200 years old. These towers have been interpreted as serving for signal posts or for other purpose of defense. The star shape apparently endures earthquakes quite well, and there is always the symbolism of connecting the earth and sky. However, these structures would make quite impressive looking Towers of the Bodhisattvas: https://www.google.fi/search?biw=1143&b ... 1957086017

Whatever the Tower would have been like, according to Blavatsky’s letter to the American medium Mrs. Hollis-Billings (published in The Theosophical Forum, May, 1936):

K. H. or Koot-Hoomi is now gone to sleep for three months to prepare during this Sumadhi or continuous trance state for his initiation, the last but one, when he will become one of the highest adepts. Poor K. H. his body is now lying cold and stiff in a separate square building of stone with no windows or doors in it, the entrance to which is effected through an underground passage from a door in Toong-ting (reliquary, a room situated in every Thaten (temple) or Lamisery; and his Spirit is quite free. An adept might lie so for years, when his body was carefully prepared for it beforehand by mesmeric passes etc. It is a beautiful spot where he is now in the square tower. The Himalayas on the right and a lovely lake near the lamisery. His Cho-han (spiritual instructor, master, and the Chief of a Tibetan Monastery takes care of his body. M . . also goes occasionally to visit him. It is an awful mystery that state of cataleptic sleep for such a length of time. . .

This description, firstly, reminds me of the Sumadhi/Samadhi Shaiva-saint Ramana Maharishi (1879 – 1950). Rama Maharishi – whom C. G. Jung maintained as a token of Indian spirituality – was attracted to the spirituality of the 63 Shaiva-Saints as a child, and ha d a near-death experience when 16, which made him aware of a current or force which he recognized as his true self. In later life he would be absorbed in such deep trance states, he did not notice when vermins bit him all over, and outsiders would begin to protect his body. The cataleptic sleep of KH reminds me of the deep trance state of Ramana Maharishi. The difference between these two seems to be that the state of Rama Maharishi was spontaneous result of bhakti, whereas KH’s retreat was planned and controlled.

Joy Mills mentions that D. T. Suzuki has translated in his “On Indian Mahayana Buddhism” a text called The Gandavyuha, where such a tower is described “within whose bosom have gestated generations of Bodhisattvas”. This tower is apparently called Vairocana-vyuha-alankara-garbha, or “the tower which holds within itself an array of brilliantly shining ornaments”. It is, however, pointed out that these ornaments are not objective in nature, but symbolic of the attributes of a bodhisatvic qualities that can be reached from inside the tower.’

It is interesting that HBP says in the above quote that the tower has no doors or windows, but it is accessed by an underground passage from inside a monastery. This might relate to a concept of the talas. Talas correspond to concepts of lokas, but whereas lokas are “heavenly states”, or planes of consciousness that everyone passes through his or her way to Adeptship. Talas, on the other hand, are “underground states”, that are not passed through by everybody, but only by some. A former president of The Theosophical Society in America, Fritz Kunz (1888 – 1971), has, according to Joy Mills, “suggested in a private conversation that one of the steps [of a ladder of Arhatship], and quite possibly the one KH took on his retreat, involved a passage through the “nether world”, confronting the demonic denizens below the earth.

An underground passage way from a monastery to a windowless tower-hermitage is a quite conceivable thought. A frail bridge of woven grasses that hangs like a spider's web and seems to be rotten and impassable, but which is actually very fit for passing, is – no matter how literally we ought to understand it – a perfect metaphor for an initiation. It seems we have entered a world where symbolic is inseparable from the concrete (not unlike in a Pre-Rphaelite painting).

How foreign must the world seem, when viewed from the Threshold!

[Nefastos]

Such a beautiful detective work on this shared geography of both fey and human landscape! Star-shaped towers on initiation – such an uplifting thought, bringing to mind the "Towers of Silence" where the physical bodies are given to the elements in the air burial. Something similar seems to happen astrally (for the inner principles) in these initiations where the harrowing of hell is gone through.

[Smaragd]

Busy week so this comes a bit late.
On letter No. 30 K.H. sorts out the problems between social niceties, or rather, tiptoeying around (personal) problems, and pursuit of truth. This problem haunts at the cultural gap between Hume and ecspecially Morya, who is not particulary interested, nor cares of the Western social constructions. Hume seems to cling on these constructions as possible tools of exposing false gurus waisting his time.
Another tool for ”exposing” appeared when Mr. Fern, an acquaintance of Humes and possibly his secretary at Simla, according to Readers Guide to The Mahatma Letters to A. P. Sinnett, were a chela aspirant under Morya. The potential tool being once again misunderstanding of Eastern methods, and thats where we get to the interesting parts of the letter.

...we — leave it to our menials — the dugpas at our service, by giving them carte blanche for the time being, and with the sole object of drawing out the whole inner nature of the chela, most of the nooks and corners of which, would remain dark and concealed for ever, were not an opportunity afforded to test each of these corners in turn.

One way to get a chela face up his/hers shortcomings dugpas are mentioned. There's some hassle with the term when used in context of theosophy. Frater obnoxion already touched the topic earlier in this reading group, when writing about Yellow and Red hats. Here Dugpa might refer to 3 kind of practitioners:
1.Red Hats
2.Sorcerers, users of black magic
3.Brothers of the Shadow

I think the second group is meant with the Dugpas in this letter, as they might just fit the bill of manipulating (or being) shadow material crucial for a chela aspirant. Some might not see much difference between the 2nd and the 3rd, but as presented in Fosforos, I don't see black magic necessarily a language of the conclusively fallen sub-beings.

M. has simply to have him tested, tempted and examined by all and every means, so as to have his real nature drawn out. This is a rule with us as inexorable as it is disgusting in your Western sight, and I could not prevent it even if I would. It is not enough to know thoroughly what the chela is capable of doing or not doing at the time and under the circumstances during the period of probation. We have to know of what he may become capable under different and every kind of opportunities. Our precautions are all taken. None of our Upasika or Yu-posah, neither H.P.B. nor O., nor even Damodar, nor any of them can be incriminated. He is welcome to show every letter in his possession, and to divulge that, which was offered to him to do, (the choice between the two paths being left at his option) and that which he has actually done, or rather not done. When the time comes — if it ever comes to his misfortune — we have the means to show how much of it is true, and how much wrong and invented by him.

Testing and tempting an aspirant chela means taking him/her to the edge and monitor the whole process. The last sentence points there's precautions made in case a step over the edge is taken, so that the harm done for the aspirant is minimal and untangling the process can be made.

[Nefastos]

...we — leave it to our menials — the dugpas at our service, by giving them carte blanche for the time being, and with the sole object of drawing out the whole inner nature of the chela, most of the nooks and corners of which, would remain dark and concealed for ever, were not an opportunity afforded to test each of these corners in turn.

The magical cosmology of the initation trials can be hereby deducted in a way that reminds the student (if he wants to accept it) of the both gravity and careful empathy behind the situation:

a) When one starts to become a spiritual being in earnest, as such he draws attention of spiritual beings both good and bad.
b) Some protection from those more evolved is automatically attained, to the degree it is necessary to help him against the negative invisible forces.
c) Such a protection is withheld, however, at the times when one is facing the initiation trials and "must be tempted".

These are important things to remember when one starts to believe in the spiritual realm. He can easily become paralyzed with terror when he actually starts to believe in all the spirits that share the world of the soul, and are often more able to use its power knowingly than he himself is. One can even start to think himself as no longer responsible for his own actions, since the "spirits" or whatever inspire him. (Even though they do, it is always the man himself who remains responsible: he either channels the inspiration given or doesn't, in which case he can still change it.) Or, he can believe that no bad things can happen to him because he has such good spirits or mentors to guide and inspire him. Both of these ideas are wrong, since these two energies remain in necessary equilibrium, suited for everyone's personal situation to leave him as a free agent. Only in the cases where one reaches for the true initiations, the situation changes. And because it changes for the worse, one should be careful in his wishes of occult development. For when one says devoutly: "Yes, please let me try, I am ready", the challenges will come, for the trial comes when the protective veil is lifted. The challenges that manifest themselves are hence "magical" by nature, they seem like a curse, which they in a way really are. No one wants - pardon me - that shit but the one who feels in his guts that he must go forth, not only because of his own power, but of more wholesome reasons.

[Yinlong]

Apologies for being one day late. I somehow misread the schedule, but being late I got lucky since the letter is very short. Of course having had more time, I could have taken the next one too. In any case, here it goes.

The letter no. 31 http://www.theosociety.org/pasadena/mahatma/ml-31.htm is a fairly short one. Also, apparently the only one mr. Sinnett received from Mahatma in England. The physical letter was posted from France, and has different hand writing in the envelope than on the actual letter. So, possibly transmitted with some psychic means to France, somebody else writes down the message and then the letter is later posted to London by yet another person.

The letter begins humorously stating that it was composed in one of the most spiritually pure places on earth (a valley near Tirich Mir, a peak of 7708 meters in Hindu Kush region) and sent to one of the most sinful places, late 19th century London, where Mr. Sinnett was at the time of receiving the letter. Actually, I had to google Tirich Mir https://en.wikipedia.org/wiki/Tirich_Mir and it seems that even though considered as a holy place, the name actually seems to come from Mir (=King) and Tirich (Trich = Shadow or Darkness) so it would be the King of Darkness Though, somehow I think it may be also the King of Shadows since it probably casts the biggest shadow in the region. Go figure, the Wikipedia article wasn't sure either.

The mid part of the letter contains some encouraging words for mr. Sinnett toward his upcoming book, The Occult World, which was still in the making at the time of the letter. Then the usual antagonist remarks on Sceptics, Spiritualists Max Muller, and the usual.

Then some pickings in form of quotations from the letter.

The world — meaning that of individual existences — is full of those latent meanings and deep purposes which underlie all the phenomena of the Universe, and Occult Sciences — i.e., reason elevated to super-sensuous Wisdom — can alone furnish the key wherewith to unlock them to the intellect. Believe me, there comes a moment in the life of an adept, when the hardships he has passed through are a thousandfold rewarded.

This is personally a kind of funny and interesting coincidence, since the last thing I read before leaving work was one documentarist's biography, who described that his main purpose as a film-maker is the following:

...Humans on the other hand are prepared to die for their faith and beliefs. The ways we search for meaning varies from birth to death. Creating and finding narratives in one’s own life becomes a solution. In every tiny moment of our lives lays a hidden narrative deeper than any one lifespan. My films and music are concerned with discovering these hidden private narratives and does not deal with time in a linear fashion.

I left contemplating that part during my daily commuting ride to home, so, my thought kind of continued when I started reading this letter, and went deeper.

After that, there's a kind of simple but clear "promise of reward" why to continue one's path further (The whole tone in the letter is in many ways overflowingly encouraging towards Sinnett):

Believe me, there comes a moment in the life of an adept, when the hardships he has passed through are a thousandfold rewarded. In order to acquire further knowledge, he has no more to go through a minute and slow process of investigation and comparison of various objects, but is accorded an instantaneous, implicit insight into every first truth. Having passed that stage of philosophy which maintains that all fundamental truths have sprung from a blind impulse — it is the philosophy of your Sensationalists or Positivists; and left far behind him that other class of thinkers — the Intellectualists or Skeptics — who hold that fundamental truths are derived from the intellect alone, and that we, ourselves, are their only originating causes; the adept sees and feels and lives in the very source of all fundamental truths — the Universal Spiritual Essence of Nature, SHIVA the Creator, the Destroyer, and the Regenerator.

The letter ends with K.H. saying that Sinnett is to him kind of a "random encounter", and his sole purpose would be just to draw his attention towards the Truth, even though he would just grasp a fraction of it, or as he puts it:

I have laboured for more than a quarter of a century night and day to keep my place within the ranks of that invisible but ever busy army which labours and prepares for a task which can bring no reward but the consciousness that we are doing our duty to humanity; and, meeting you on my way I have tried to — do not fear, — not to enroll you, for that would be impossible, but to simply draw your attention, excite your curiosity if not your better feelings to the one and only truth. You proved faithful and true, and have done your best. If your efforts will teach the world but one single letter from the alphabet of Truth — that Truth which once pervaded the whole world — your reward will not miss you.

Perhaps this could be taken also, that despite all the encouraging words, Sinnett must remember that he has taken only tiny steps compared to, for example, K.H.

The letter ends with K.H. asking Sinnett's impressions on the "mystics" of Paris and London, using the quotation marks, probably referring to their falsehood as masters and in the post scriptum there's another reference for Blavatsky's illnesses or bad physical condition overall.

[Nefastos]

the adept sees and feels and lives in the very source of all fundamental truths — the Universal Spiritual Essence of Nature, SHIVA the Creator, the Destroyer, and the Regenerator.

In that quite brief letter it was interesting to find two references to Shiva, which is not very much discussed entity in Theosophy. It has been said that Koot Hoomi was a Kashmir Brahmin, and as such he must have been familiar with the Kashmir Shaivism; the doctrine which gives to Shiva more than other Hindu divinities the above mentioned characteristics.

I read on my part the three following letters, since they are all very short.

Number 32
Number 33
Number 34

To these, no dates have been attached. They are mostly like notes, but I raise a few separate points of interest.

But to give you my thoughts without disguise I am never like to risk myself again with any other European but yourself. As you now see, connection with the outside world, can bring but sorrow to those who so faithfully serve us, and discredit to our Brotherhood.

This should be noted, I think. It has been said elsewhere that Koot Hoomi was the only member of the "central lodge" who wanted to try direct contact with Western aspirants, got Morya to help him, and the "Great Master" to give permission. Here he says that we will not do that again, which is important to remember, in case a European student of the later times tells he has been in contact with KH.

Know my friend that in our world though we may differ in methods we can never be opposed in principles of action

Like in our little society, where the aspects and lodges can have their differing methods, but they must always work in mutual understanding of our spiritual core of ethics, the "principles of action".

Meanwhile use every effort to develop such relations with A. Besant that your work may run on parallel lines and in full sympathy; an easier request than some of mine with which you have ever loyally complied.

It seems that KH tried to create a certain Western-minded bridge, which might not have worked. For me it is important to see Besant's name here, since I have never quite liked her writings, style, or focus. Yet she certainly was in the middle of theosophical esotericism, as we see.

But like Ervast said about Sinnett, his style & ideas seemed to degenerate awfully much after the ending of correspondence with KH. Personally I'd think it possible that this branch did actually fail its challenges, starting from Hume (as discussed in the letter 32 and others before it) and continuing all the way down to, say, Leadbeater, who was an assistant of Besant and ended up being pretty famous in the new wave theosophy.

The Society will never perish as an institution, although branches and individuals in it may.

That a lodge or a branch or a society is theosophical is therefore not a guarantee that it would be true to the ideology of the central lodge, but somewhere in that institution (personally I take this in the same meaning as Ervast did, the "theosophical movement") there will always remain that connection.

[RaktaZoci]

Hello All,

I will present the following letters, as they are quite short if compared to the previous ones. These letter are:
Letter 35
Letter 36
Letter 37

In letter 35 KH talks of the phenomena that were asked to be produced at will and thus convince others of the existence of the spiritual realm. It is emphasized that the individual must witness these effects first hand and " "by individual experience", as KH states.
A remarkable phrase in also:

"It is not physical phenomena that will ever bring conviction to the hearts of the unbelievers in the "Brotherhood" but rather phenomena of intellectuality, philosophy and logic, if I may so express it."

Continued by:

"All you can do is to prepare the intellect: the impulse toward "soul-culture" must be furnished by the individual. Thrice fortunate they who can break through the vicious circle of modern influence and come up above the vapours!"

Not quite sure what the last paraphrase means, though, but one gets the idea.

Then there is talk of some "Degrees", which reminded me of a not-so-late discussion in our midst, concluded by:

"If the psychic idiosyncracy is lacking, no culture will supply it. And the highest theoretical as also practical school of this kind, is that one in which we associates — your interested correspondents — were taught."

From personal perspective I'd also like to underline the phrase:

"If you are true..., no obstacle will daunt your zeal; and unless my Eye has been dimmed this is your character — au fond. We have one word for all aspirants: TRY."

(Highlighting mine)

Letter 36 is a short and a mysterious one, signed by M(orya?). M. seems to be disappointed with Hume and advices Sinnett to act hastily. M. seems to be fed up with the pride and arrogance in Man. Not much to say about this, really..

Letter 37 seems yet more sensible. It is signed by Dd (most likely Djual Khool), who writes as an intermediary for the Master (KH). He wishes to inform that:

"You have proved your affection and sincerity by your zeal. The impulse you have personally given to the Cause we love, will not be checked; therefore the fruits of it... will not be withheld when your balance of causes and effects — your Karma is adjusted."

It is mentioned what change time can cause in a person. This is concluded well in the quote:

"..that you may fully realize what time has done, or rather what you have done with time."

This brought to my mind the important notion that one should, from time to time, consciously monitor one's past and contemplate on the future, to see the complete picture. Many times people dwell in the past and are ashamed by it, but rather we should explore it and try to make the best of it by using it as a tool for learning.

Further, there are some notions of Hume's selfishness and the sincerity of Sinnett, which are not of particular interest, apart from their apparent significance in the mentality of the aspirant.

[Nefastos]

Letter 37 seems yet more sensible. It is signed by Dd (most likely Djual Khool), who writes as an intermediary for the Master (KH).

Yes, "the Disinherited". The link you kindly provided also tells that "Koot Hoomi referred to him as his "Alter Ego.""

This doctrine of the alter egos came up, indirectly, in our last Mangala lodge meeting where I gave a presentation about initiations. It was discussed how the hierophant (initiator) becomes intimate like a spiritual parent to the initiated, and how the same soul-energy is dispensed into both. It might be easier to understand this intimacy if we start thinking the initiations from the inner viewpoint where the hierophant & spiritual parent is our actual inner monadic Ego; our deep Otherness and the innermost Self both at once. Just like our inner essence becomes more & more attached and practically dissolves to become at one with that parent-being (the "Watcher"), the same happens with our outer self & outer hierophant adept. All these become like one dynamic essence, not chaotic but extremely balanced gestalt being of shared force & thought.

At the time of composing the Mahatma Letters we see KH already starting to withdraw, and DK take his place. Later, in the times of Bailey several decades hence, the process had advanced: Koot Hoomi was only mentioned, and the inspiration/"correspondence" came from DK. Now, a hundred years later, who can say what is the channel of distribution of this very same energy which is also a factual entity. But the point that is almost always missed is that that question is not even particularly interesting, just because of the reasons already discussed: personalities as masks of the advanced entities are, ultimately, not as interesting as the doctrine/tradition itself. Regretfully, our modern culture is extremely obsessed about personalities and personal power, even though that is contrary attitude to true occultism – which works with essences & entities, seeking bodily presence as purely instrumental.

As a sidenote, I'd like to underline one important part of one of the letters, since understanding it would change in major way how we see our esoteric (as well as seemingly mundane) choices & everyday practice:

Though you may have read in the modern works on mesmerism how, that which we call "Will-Essence" and you "fluid" — is transmitted from the operator to his objective point, you perhaps scarcely realize how everyone is practically, albeit unconsciously, demonstrating this law every day and every moment. Nor, can you quite realize how the training for adeptship increases both one's capacity to emit and to feel this forme of force. I assure you that I, though but a humble chela as yet, felt your good wishes flowing to me as the convalescent in the cold mountains feels from the gentle breeze that blows upon him from the plains below.

[Smaragd]

On Letter No. 38 Mahatma Morya writes about potential female branch and KH's relations towards women among other things.

He always felt the need of enrolling women — yet would never meddle with them.

I wonder if this avoiding to meddle with women is avoiding maybe too great challenges the cultural shortcomings enforce (which he had to already deal with being voluntarily in touch with the Westeners). It feels like a sort of abstention which can be seen as a form of avoiding problems, but I think it is rather choosing the right battles, or avoiding battle altogether and let the problem be sorted out in gentle manner. Rather than concentrating on profane cultural problems, emphasizing the inner shortcomings will eventually pour to the outer forms of oneself and hopefully the surrounding culture. Although maybe it is good to appreciate those whose Dharma points towards more active part on the progression of profane culture. But then again the opposing forces that reign the profane cultures different directions might be themself the very thing that won't let the battlefree, gentle manner to happen. Hopefully this didn't go too near to politics.

It is he alone who has the love of humanity at heart, who is capable of grasping thoroughly the idea of a regenerating practical Brotherhood who is entitled to the possession of our secrets.
...
Yes; and now we are in the midst of a conflicting people, of an obstinate, ignorant people seeking to know the truth, yet not able to find it for each seeks it only for his own private benefit and gratification, without giving one thought to others.
...
Will you, or rather they, never see the true meaning and explanation of that great wreck and desolation which has come to our land and threatens all lands — yours first of all? It is selfishness and exclusiveness that killed ours, and it [is] selfishness and exclusiveness that will kill yours — which has in addition some other defects which I will not name. The world has clouded the light of true knowledge, and selfishness will not allow its resurrection, for it excludes and will not recognise the whole fellowship of all those who were born under the same immutable natural law.

Italics not mine. I'm sure many, if not all, satanists on the upward path have had to repeat this to themselves concidering the pride they usually carry. I certainly have and joining our brotherhood have certainly emphasized the importance of this. A certain benefit of working together is that one needs to come down from the ivory tower. At first it might be a slow process but the ground really is there. About the exclusiveness; recently I read some old threads in the Finnish forum concerning a subject I had to revisit and found out a similar thoughts that I had before joining the brotherhood. It was about not ”lowering” the brotherhood by joining it, although the SoA principles rang true to the heart like nothing before. This sort of thinking is seemingly noble but it includes a quite problematic pride — bad self-esteem knot.