Blavatsky H.P. - Marvellous Spirit Manifestations: Difference between revisions

{{Style P-Subtitle|A SECOND IDA PFEIFFER WITH THE EDDYS — APPARITIONS OF GEORGIANS, PERSIANS, KURDS, CIRCASSIANS, AFRICANS, AND RUSSIANS — WHAT A RUSSIAN LADY THINKS OF DR. BEARD.}}

{{Style P-Signature|—H. P. BLAVATSKY.}}

{{Style P-No indent|124 East Sixteenth Street, October 27.}}

The curtain is raised. — H.S.O.’s acquaintance on October 14, 1874, with H.P.B. at Chittenden. H. S. Olcott is a — Rabid Spiritualist, and H. P. Blavatsky is an occultist — one who laughs at the supposed agency of Spirits! (but all the same pretends to be one herself).

{{HPB-CW-comment|“. . . . has tried with the most famous mediums to evoke and communicate with those dearest to her, and whose loss she had deplored, but could never succeed. ‘Communications and messages’ she certainly did receive, and got their signatures, and on two occasions their materialized forms, but the communications were couched in a vague and gushing language quite unlike the style she knew so well. Their signatures, as she has ascertained, were obtained from her own brain; and on no occasion, when the presence of a relation was announced and the form described by the medium, who was ignorant of the fact that Mme. Blavatsky could see as well as any of them, has she recognized the ‘spirit’ of the alleged relative in the host of spooks and elementaries that surrounded them (when the medium was a genuine one of course). Quite the reverse. For she often saw, to her disgust, how her own recollections and brain-images were drawn from her memory and disfigured in the confused amalgamation that took place between their reflection in the medium’s brain which instantly sent them out, and the shells which sucked them in like a sponge and objectivized them—‘a hideous shape with a mask on in my sight,’ she tells us.”}}

{{HPB-CW-comment|H.P.B. herself goes on to say:]}}

Even the materialized form of my uncle at the Eddy’s was the picture; it was I who sent it out from my own mind, as I had come out to make experiments without telling it to any one. It was like an empty outer envelope of my uncle that I seemed to throw on the medium’s astral body. I saw and followed the process. I knew Will Eddy was a genuine medium, and the phenomenon as real as it could be, and, therefore, when days of trouble came for him, I defended him in the papers. In short, for all the years of experience in America I never succeeded in identifying, in one single instance, those I wanted to see. {{Page aside|36}}It is only in my dreams and personal visions that I was brought in direct contact with my own blood relatives and friends, those between whom and myself there had been a strong mutual spiritual love. . . . . For certain psycho-magnetic reasons, too long to be explained here, the shells of those spirits who loved us best will not, with a very few exceptions, approach us. They have no need of it since, unless they were irretrievably wicked, they have us with them in Devachan, that state of bliss in which the monads are surrounded with all those, and that, which they have loved—objects of spiritual aspirations as well as human entities. “Shells” once separated from their higher principles have nought in common with the latter. They are not drawn to their relatives and friends, but rather to those with whom their terrestrial, sensuous affinities are the strongest. Thus the shell of a drunkard will be drawn to one who is either a drunkard already or has a germ of this passion in him, in which case it will develop it by using his organs to satisfy the craving; one who died full of sexual passion for a still living partner will have its shell drawn to him or her, etc. We Theosophists, and especially occultists, must never lose sight of the profound axiom of the Esoteric Doctrine which teaches us that it is we, the living, who are drawn toward the spirits—but that the latter can never, even though they would, descend to us, or rather into our sphere.