Blavatsky H.P. - Footnotes to Lakshmibai - Revision history

Sergey at 10:20, 29 July 2025

2025-07-29T10:20:22Z

Pavel Malakhov: Pavel Malakhov moved page Blavatsky H.P. - Footnotes to “Lakshmibai” to Blavatsky H.P. - Footnotes to Lakshmibai

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Pavel Malakhov moved page Blavatsky H.P. - Footnotes to “Lakshmibai” to Blavatsky H.P. - Footnotes to Lakshmibai

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2023-10-22T22:19:51Z

Created page with "{{HPB-CW-header | item title = Footnotes to “Lakshmibai” | item author = Blavatsky H.P. | volume = 3 | pages = 424-426 | publications = The Theosophis..."

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{{HPB-CW-header
| item title = Footnotes to “Lakshmibai”
| item author = Blavatsky H.P.
| volume = 3
| pages = 424-426
| publications = The Theosophist, Vol. III, No. 4, January, 1882, p. 100
| scrapbook =
| previous = Blavatsky H.P. - Editorial Appendix on the Above
| next = Blavatsky H.P. - The Universe in a Nutshell
| alternatives = [http://www.katinkahesselink.net/blavatsky/articles/v3/y1882_005.htm KH]
| translations = [https://ru.teopedia.org/lib/Блаватская_Е.П._-_Примечания_к_«Лакшмибай» Russian]
}}

{{Page aside continues|424}}

{{Style P-Title|FOOTNOTES TO “LAKSHMIBAI”}}
{{Vertical space|}}

{{HPB-CW-comment|[This purports to be an authentic story of a bhûta. The narrator’s aunt became ill and rapidly grew worse until little hope of her recovery remained. On the day prior to her death she told her sister that she felt she would live only a day or two, and expressed her desire to be removed before her death to some other place, because, she said, “everyone who had died in the room became a bhût,” and she wanted to avoid such a terrible fate. On the next day she died in that room, no one having remembered the wish she had expressed. Six months later a sister-in-law of the narrator was seized with violent trembling and her body became burning hot. Conjecturing that an evil spirit had taken possession of her, her mother-in-law questioned her to ascertain who that spirit was; the ghost introduced itself as Lakshmibai, the aunt who had died. The narrative concludes with the query whether the soul of Lakshmibai {{Page aside|425}} remained earthbound by her anxiety to be removed from the sick room which she believed to be a place where an escaping soul was apt to become a bhûta. H. P. B. makes the following comments:]}}

[Bhûta] A ghost, an earthbound spirit or “Elementary.” We give room to this interesting story, in order to show the Western Spiritualists, once more and again, that, while believing in the possibility of returning “spirits,” the Hindus fear and detest them, giving them the epithet of “devils” instead of “departed angels,” and considering such a return in each case as a curse to be avoided and removed as soon as possible.

The ghost’s assertions through her medium, prove nothing in this case. The lady so possessed knew as much of the deceased as the rest of the family. It might have been any spook for all the narrator knows, who personated Lakshmibai, and the correct answers were no test at all.

{{HPB-CW-comment|[“The ghost replied that she had to suffer in consequence of the idea of her not being removed from the sick room, forcibly striking her and preying on her mind at the time of death.”]}}

This again may lead one to suspect (and we now speak from the standpoint of Eastern Occultism) that it was the dying woman’s last thought, the idée fixe (the intensity of which makes of living people monomaniacs, and spreads for an indefinite time its magnetic unhealthy influence after the brain which generated it had long time ceased to exist)—that idea that had so long worried her dying mind, namely that she was going to become a bhûta unless removed—that infected also the mind of her relative. A man dies of a contagious disease; months after his death, aye, years a bit of clothing, an object touched by him during his sickness, may communicate the disease to a person more physiologically sensitive than the persons around him, and while having no effect upon the latter. And why should not an idea, a thought, exercise the same influence? Thought is no less material nor objective than the imponderable and mysterious germs of various infectious diseases the causes of which are such a puzzle for science. Since the mind of a living person can so influence another mind, that the former can force the latter to think and believe whatever {{Page aside|426}} it will—in short, to psychologize another mind, so can the thought of a person already dead. Once generated and sent out, that thought will live upon its own energy. It has become independent of the brain and mind which gave it birth. So long as its concentrated energy remains undissipated, it can act as a potential influence when brought into contact with the living brain and nervous system of a person susceptibly predisposed. The unhealthy action thus provoked may lead the sensitive into a temporary insanity of self-delusion that quite clouds the sense of his own individuality. The morbid action thus once set up, the whole floating group of the dead man’s thoughts rushes into the sensitive’s brain, and he can give what seems test after test of the presence of the deceased and convince the predisposed investigator that the individuality of the control, “guide,” or communicating intelligence is thoroughly established.

← Older revision		Revision as of 10:20, 29 July 2025
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	\| previous = Blavatsky H.P. - Editorial Appendix on the Above		\| previous = Blavatsky H.P. - Editorial Appendix on the Above
	\| next = Blavatsky H.P. - The Universe in a Nutshell		\| next = Blavatsky H.P. - The Universe in a Nutshell
	\| alternatives = ~~[http://www.katinkahesselink.net/blavatsky/articles/v3/y1882_005.htm KH]~~		\| alternatives =
	\| translations = [https://ru.teopedia.org/lib/Блаватская_Е.П._-_Примечания_к_«Лакшмибай» Russian]		\| translations = [https://ru.teopedia.org/lib/Блаватская_Е.П._-_Примечания_к_«Лакшмибай» Russian]
	}}		}}
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	{{Style P-Title\|FOOTNOTES TO “LAKSHMIBAI”}}		{{Style P-Title\|FOOTNOTES TO “LAKSHMIBAI”}}

			{{HPB-CW-comment\|view=center\|[''The Theosophist'', Vol. III, No. 4, January, 1882, p. 100]}}
	{{Vertical space\|}}		{{Vertical space\|}}

	{{HPB-CW-comment\|[This purports to be an authentic story of a bhûta. The narrator’s aunt became ill and rapidly grew worse until little hope of her recovery remained. On the day prior to her death she told her sister that she felt she would live only a day or two, and expressed her desire to be removed before her death to some other place, because, she said, “everyone who had died in the room became a bhût,” and she wanted to avoid such a terrible fate. On the next day she died in that room, no one having remembered the wish she had expressed. Six months later a sister-in-law of the narrator was seized with violent trembling and her body became burning hot. Conjecturing that an evil spirit had taken possession of her, her mother-in-law questioned her to ascertain who that spirit was; the ghost introduced itself as Lakshmibai, the aunt who had died. The narrative concludes with the query whether the soul of Lakshmibai {{Page aside\|425}} remained earthbound by her anxiety to be removed from the sick room which she believed to be a place where an escaping soul was apt to become a bhûta. H. P. B. makes the following comments:]}}		{{HPB-CW-comment\|[This purports to be an authentic story of a ''bhûta''. The narrator’s aunt became ill and rapidly grew worse until little hope of her recovery remained. On the day prior to her death she told her sister that she felt she would live only a day or two, and expressed her desire to be removed before her death to some other place, because, she said, “everyone who had died in the room became a bhût,” and she wanted to avoid such a terrible fate. On the next day she died in that room, no one having remembered the wish she had expressed. Six months later a sister-in-law of the narrator was seized with violent trembling and her body became burning hot. Conjecturing that an evil spirit had taken possession of her, her mother-in-law questioned her to ascertain who that spirit was; the ghost introduced itself as Lakshmibai, the aunt who had died. The narrative concludes with the query whether the soul of Lakshmibai {{Page aside\|425}}remained earthbound by her anxiety to be removed from the sick room which she believed to be a place where an escaping soul was apt to become a bhûta. H. P. B. makes the following comments:]}}

	[Bhûta] A ghost, an earthbound spirit or “Elementary.” We give room to this interesting story, in order to show the Western Spiritualists, once more and again, that, while believing in the possibility of returning “spirits,” the Hindus fear and detest them, giving them the epithet of “devils” instead of “departed angels,” and considering such a return in each case as a curse to be avoided and removed as soon as possible.		[Bhûta] A ''ghost'', an earthbound ''spirit'' or “Elementary.” We give room to this interesting story, in order to show the Western Spiritualists, once more and again, that, while believing in the possibility of returning “spirits,” the Hindus fear and detest them, giving them the epithet of “devils” instead of “departed angels,” and considering such a return in each case as a ''curse'' to be avoided and removed as soon as possible.

	The ghost’s assertions through her medium, prove nothing in this case. The lady so possessed knew as much of the deceased as the rest of the family. It might have been any spook for all the narrator knows, who personated Lakshmibai, and the correct answers were no test at all.		The ghost’s assertions ''through her medium'', prove nothing in this case. The lady so possessed knew as much of the deceased as the rest of the family. It might have been any spook for all the narrator knows, who ''personated'' Lakshmibai, and the correct answers were no test at all.

	{{HPB-CW-comment\|[“The ghost replied that she had to suffer in consequence of the idea of her not being removed from the sick room, forcibly striking her and preying on her mind at the time of death.”]}}		{{HPB-CW-comment\|[“The ghost replied that she had to suffer in consequence of the idea of her not being removed from the sick room, forcibly striking her and preying on her mind at the time of death.”]}}

	This again may lead one to suspect (and we now speak from the standpoint of Eastern Occultism) that it was the dying woman’s last thought, the idée fixe (the intensity of which makes of living people monomaniacs, and spreads for an indefinite time its magnetic unhealthy influence after the brain which generated it had long time ceased to exist)—that idea that had so long worried her dying mind, namely that she was going to become a bhûta unless removed—that infected also the mind of her relative. A man dies of a contagious disease; months after his death, aye, years a bit of clothing, an object touched by him during his sickness, may communicate the disease to a person more physiologically sensitive than the persons around him, and while having no effect upon the latter. And why should not an idea, a thought, exercise the same influence? Thought is no less material nor objective than the imponderable and mysterious germs of various infectious diseases the causes of which are such a puzzle for science. Since the mind of a living person can so influence another mind, that the former can force the latter to think and believe whatever {{Page aside\|426}} it will—in short, to psychologize another mind, so can the thought of a person already dead. Once generated and sent out, that thought will live upon its own energy. It has become independent of the brain and mind which gave it birth. So long as its concentrated energy remains undissipated, it can act as a potential influence when brought into contact with the living brain and nervous system of a person susceptibly predisposed. The unhealthy action thus provoked may lead the sensitive into a temporary insanity of self-delusion that quite clouds the sense of his own individuality. The morbid action thus once set up, the whole floating group of the dead man’s thoughts rushes into the sensitive’s brain, and he can give what seems test after test of the presence of the deceased and convince the predisposed investigator that the individuality of the control, “guide,” or communicating intelligence is thoroughly established.		This again may lead one to suspect (and we now speak from the standpoint of Eastern Occultism) that it was the dying woman’s last thought, the ''idée fixe'' (the intensity of which makes of living people monomaniacs, and spreads for an indefinite time its magnetic unhealthy influence after the brain which generated it had long time ceased to exist)—that idea that had so long worried her dying mind, namely that she was going to become a ''bhûta'' unless removed—that infected also the mind of her relative. A man dies of a contagious disease; months after his death, aye, years a bit of clothing, an object touched by him during his sickness, may communicate the disease to a person more physiologically sensitive than the persons around him, and while having no effect upon the latter. And why should not an idea, a ''thought'', exercise the same influence? Thought is ''no less material nor objective'' than the imponderable and mysterious germs of various infectious diseases the causes of which are such a puzzle for science. Since the mind of a living person can so influence another mind, that the former can force the latter to think and believe whatever {{Page aside\|426}}it will—in short, to ''psychologize'' another mind, so can the thought of a person already dead. Once generated and sent out, that thought will live upon its own energy. It has become independent of the brain and mind which gave it birth. So long as its concentrated energy remains undissipated, it can act as a potential influence when brought into contact with the living brain and nervous system of a person susceptibly predisposed. The unhealthy action thus provoked may lead the sensitive into a temporary insanity of self-delusion that quite clouds the sense of his own individuality. The morbid action thus once set up, the whole floating group of the dead man’s thoughts rushes into the sensitive’s brain, and he can give what seems test after test of the presence of the deceased and convince the predisposed investigator that the individuality of the ''control'', “guide,” or communicating intelligence is thoroughly established.