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457
Appendix I
[One appended portion of the Wurzburg Ms. is printed here for the first time. When C. Jinarajadasa published the opening section of the so-called “Wurzburg MS.” entitled “To the Readers,” the final portion (here called section II) was not published. It follows directly after the final word “Humanities” at the close of C.J.’s rendering in The Theosophist, LII, August, 1931, pp.601-07. I have received the appended closing portion from the Adyar Archives, January 1978, by permission of John Coats, late International President of the T.S. Some of this additional material is in the 1888 S.D., but not all of it, and will perhaps be of interest to the reader. We begin below with The Theosophist’s portion for the benefit of those who would like to compare H. P. B.’s Introductory remarks to the Secret Doctrine with her original draft.— Compiler.]
“Strike but listen.”
Error runs down on an inclined plane, Truth has to climb laboriously its way up hill. This is a reflection suggested by daily life experience. The old truism of guarding against such error would be to keep one’s mind entirely free from all prejudice; and never to form a decisive opinion upon any subject under disputation before a thorough examination of it and from all its aspects.
458 This is said with regard to the largely prevailing mistake that by Esoteric Buddhism the tenets of the religious system preached by Gautama Buddha are meant. Nothing more erroneous than that could be ever imagined, but the error has now become so universal that many persons—even among the Fellows of the Theosophical Society—have fallen victims to it. This has to be laid directly at the door of those who, having been the first to bring the subject under public notice, have neglected to point out the difference between Buddhism—the religious system of ethics preached by Gautama and named after his title of Buddha—and Buddhi,[2] the Wisdom or the faculty of cognizing, from the Sanskrit root “Budh” to know. The real culprits are we, the theosophists of India ourselves. To avoid the deplorable error was easy: the spelling of the word had only to be altered, and by common consent both pronounced and written—either Budhism or Bodhism instead of “Buddhism”.
The above remarks are more than necessary at the beginning of such a work as this one. “Wisdom-Religion” is the inheritance of all the nations the world over. ADI-BUDDHA the One (or First) primeval Wisdom, is a Sanskrit term, an appellation given by the earliest Aryans to Parabrahman—the word “Brahma” not being found in the Vedas and Brahmanas as rightly told in John Dowson’s Classical Dictionary (p. 57)—the absolute and secondless (Adwaita) Wisdom. Aeons of untold duration had, perhaps, elapsed, before the epithet of Buddha was so humanized, so to say, as to allow the term being applied to some mortals, and finally pronounced in connection with one whose unparalleled virtues caused him to receive the name of “Buddha of Wisdom unmoved”. Bodhi means the acquirement of divine knowledge; Buddha, one who has acquired “Bodhi”; and “Buddhi” is the faculty of cognizing the channel through which knowledge reaches the Ego. It is also that plane of existence in which spiritual individuality is evolved, and from which personality is 459eliminated. When “Buddhi” absorbs our Eco-tism and all its Vikaras,[3] the Pratyagatma[4] or “Avalokiteshvara” becomes manifested and Mukti[5] is reached. It was all this (and still is) before “Bodhi”[6] became simply “intelligence,” the “intellect” and even “the holy fig tree” as defined by Dr. Eitel in his Handbook of Chinese Buddhism.
Unwise are those and ungenerous, as the matter stands, who, in their blind and, in our age, untimely hatred of Buddhism—however right they may be from a personal standpoint to view it as a heresy—go against its esoteric teachings which are those also of the Brahmans, simply because the name reminds them of the (to the Monotheist) noxious doctrines. Unwise is the correct term to use in their case. For alone the Esoteric philosophy is calculated to withstand, in this age of crass and illogical materialism, its repeated attacks on all and everything man holds most dear and sacred to him, in his inner spiritual life.
The true philosopher, the student of the Esoteric Wisdom, entirely loses sight of personalities, dogmatic beliefs, and special religions. As there cannot be two absolute Infinitudes, so there cannot be two true religions. Esoteric philosophy reconciles them all, strips every one of its outward, human garments, and shows the root of one, identical with those of every other great religion. It proves the necessity of an Absolute divine Principle in nature. It 460denies Deity no more than it does the sun. Esoteric philosophy has never rejected God in nature, not even Deity, as the absolute and abstract Ens. It only refuses to accept any of the Gods of the so-called monotheistic religions—Gods created by man in his own image and likeness, a blasphemous and sorry caricature of the ever Unknowable. It is not, because the remnants of the once Universal Science and its occult literature are now claimed to be in the hands of the Trans-Himalayan Initiates of Tibet, that Esoteric Buddhi must necessarily be identified with Buddhism. The records we mean to place before the reader embrace the esoteric tenets of the whole world since the beginning of our Humanity, and Buddhistic occultism occupies in it only its legitimate place—and no more. Therefore even the alleged atheistical and materialistic Buddhism could be easily made to face the unmerited charge, were the task before us to give the public its esoteric doctrines alone, which it is not. Indeed the secret portions of the Dan or Dhyan of Gautama’s metaphysics, grand as they appear to one unacquainted with the tenets of the Wisdom-Religion of antiquity, are but a very small portion of the whole. The Hindu Reformer limited his teachings to the purely spiritual aspect of Wisdom-Religion, to the Soul Ethics and Man alone, leaving “things unseen” and uncorporeal Beings ouside of our terrestrial sphere entirely untouched. Time and human imagination made short work of the purity and the philosophy of even that small portion, once that it was transferred from the region of the purely esoteric circle of his Arhats to a soil less prepared for metaphysical conceptions than India. How its pristine purity was dealt with may be found in studying some of the so-called esoteric Buddhist schools of antiquity in their modern garb, in China, Japan and other Buddhist countries; also even among the lay laity and most of the uninitiated lamas of Tibet and Mongolia.
Thus the reader is asked to bear in mind the important difference between Buddhism and Bodhism, and also—since we shall have to refer to it in the course of this work—that the SECRET doctrine preached by Gautama Buddha differs 461vastly from his exoteric or public teachings. The Buddha was a born Aryan, a Hindu, a disciple of the initiated Dwijas —the twice-born. Unable to teach publicly all that had been imparted to him, he taught a philosophy built upon the ground-work of the true esoteric knowledge, he only gave the world its outward material body and kept the SOUL for his Elect.
Unlike all other books, this work could not stand alone on the authority of its own statements, and had to find allies, whether willing or unwilling. It has secured them in a long series of the well-known names of a number of respected, often illustrious, men of science. Though most of them have worked on entirely different lines and have made their researches with quite another object in view, they have, nevertheless, been made to help us in the propagation of more than one truth throughout the whole work.
Natural sciences, archaeology, theology, philosophy-all have been forced to give their evidence in support of the teachings herein propounded. Scripta manent: their published admissions cannot be made away with—even by the opponent; they have been made good use of. Had we acted otherwise, The Secret Doctrine, from the first chapter to the last, would have amounted to uncorroborated personal affirmations. Scholars and most of the latest discoveries in various departments of science being brought to testify to what might have otherwise appeared to the average reader as the most preposterous hypothesis based upon unverified assertions, the task proposed will now be made easier. Occult teachings will be examined in the light of both sciences—the physical as much as spiritual and psychical. Although the reader is offered no more than the bare outlines of the Mysteries and hardly a few of the innumerable occult subjects taught in Esoteric philosophy, it would yet be the height of conceit and pride to come out in such a dangerous battle against prejudice single-handed. Nor could more be given in a work of such dimension as now proposed.
462 As already said, The Secret Doctrine is quite a new version of Isis Unveiled, much of which could hardly be understood by theosophists in those days. It is an indispensable corollary to the first work.
Concerned chiefly with our Humanity—that is to say, from the commencement of the Fifth Root-race of the fourth Round up to our days—no more than a hurried glance can be thrown at present at the three antediluvian races that preceded the Atlantean family, or the Fourth Race. Nor can the vast catalogue of the Sciences taught by the Antediluvians be treated in any other than a cursory way, especially when concerned with such tremendous problems as Cosmic and Planetary Evolutions, the age of our globe and its Humanities.[7]
But even the little that can be given is better than complete silence upon those vital truths. The present world, in its mad career toward the unknown which it is too ready to confound with the unknowable, whenever the problem eludes the grasp of the physicist, is rapidly progressing on the earthly, material plane, and losing proportionately in the plane of spirituality. It has now become a vast \6<t>o^drr)s, the Valley of Death of the ancient Greek philosophers, a necropolis wherein lie buried the highest, the most holy aspirations of our Spirit-Soul. That· soul becomes with every new generation more paralyzed, and atrophy is rapidly setting in. The “Amiable infidels and accomplished profligates” of society spoken of by Greeley, care little for the revival of the dead sciences of the past, little thinking that they have themselves become the “whitened sepulchres” of their Scriptures. These can hardly be galvanized from within. But there is a fair minority of earnest students who are entitled to learn the few truths that may now be given to them.
463 Before giving out the occult and hitherto concealed teachings, an outline must be traced before the reader of the mechanical arrangement of the whole Doctrine, an extensive work as one can see. Much thought and labour have been bestowed upon the arrangement, such as would satisfy every reader— not only the student more or less familiar with the Occult Doctrine. If the work could have been published as a whole in so many volumes, the task might have been made easier. For reasons that would not interest the outside world, this could not be done and the writer had to conform to the original plan. The Secret Doctrine would come out in four distinct Parts—the Archaic, Ancient, Mediaeval and Modern Periods. Each Part had to cover a period of six months to be issued in two chapters monthly, thus forming 48 and with additions 49 chapters in their two years’ duration, and the four glossaries (one to each Part) making at the end an additional, or 50th chapter. Should the writer find at the end of that period that the subjects with which she has to deal are not yet exhausted, that this work meets with the approval of her readers, and that health and life are spared to her, The Secret Doctrine may probably extend its present limits. Moreover there was the difficult problem at first proposed to so arrange the subject matter that the contents of no one Part should infringe upon any of the three others, the Archaic period being forbidden to treat of that which belonged, say, to the Middle Ages, and the post and pre-Christian centuries or the Ancient Period having to be shut out from the purely Archaic age. How was this to be done! It was easy to fill Part I (Archaic Period) with a thesis which is but the verbal translation from the Catechisms and Elementary works of the Secret Doctrine on Cosmic and Planetary Evolution, the Birth of the Primeval Beings, “The Builders”; the subsequent task, the gradual formation of our Earth and its fellow-spheres of the chain, the progressive work throughout Aeons and Cycles of those “Heavenly Races” busy with the formation and the growth of our planet giving the impulse to the Kingdoms of the Earth; and finally the Birth of present Man, his gradual and irresistible Fall into Matter, then the four Races that 464preceded our actual Fifth Race, their history and development, the submerging of Atlantis—the real Cataclysm upon which were subsequently built all the legends of the Deluge, etc., etc., etc. The writer has all this placed before her, to hear, to see and—to copy. What would be the results(!) and the reader’s opinion thereon—save that of a few students and chelas? A fairy tale, woven out of abstruse problems, poised in and based on the air; and soap-bubbles bursting at the slightest touch of serious reflection, with no foundation as would be alleged to stand upon—even the ancient superstitions and credulous classics having no word of reference to it, and the symbols themselves failing to yield a hint at the existence of such a system![8] Such would be the criticism of the most benevolent among the critics, even of those desirous of 465learning something new and quite open to belief. Evidently the Archaic Period could not stand alone. Moreover before Part II could be read to its end, the teachings of the Secret System, so new and unfamiliar to the European ear would have been half, if not entirely forgotten, and the reader would have to turn back at every page of the second Part in order to be enabled to perceive and realize the ground upon which such or another symbol of later and esoteric systems was built, the root from which such or another shoot of some special religion had sprung. This would never do. Thus it was thought best to preface each Chapter with a stanza or two translated from the Book of Dzyan—barring such points that cannot be yet given out in this century. This book...is the extensive compendium of the History of our present Grand Period (Maha Kalpa) premising with a superficial and short account of the re-evolution of Kosmos and our own plantary System and starting to give more definite outlines from the appearance of man on Earth to our own age. It ends in 1897 agreeably with our chronology. Such an arrangement of chapters beginning each in an uninterrupted sequel with a first quotation from the Book of Dzyan, the subjects permitted to be discussed being divided into 49 parts, it becomes easy to explain that which most naturally would have appeared hazy when read independently; thus also the verses or stanzas given (as in the original) can be glossed and interpreted by, and in, the light of many a remark made by ancient writers never correctly understood by the modern, and by pointing out to the equally misconceived symbols bearing on each question or subject as it presents itself along one after the other.
Such were the difficulties now overcome, as it is hoped, in dealing with mysteries of such tremendous importance.
The Past could not be read with [out] rending asunder the veil behind which it lies concealed, drawn down by too cautious hands to screen it from the profane and the inappreciative: therefore the necessity of often touching upon subjects sacred to some readers and the dealing with which may as often give them pain. This being unavoidable is to be sincerely regretted—but truth is the first and ought 466to be the only criterion of every religion. No human born dogma, no institution, however sanctified by custom and antiquity can compare in sacredness with the dogma of Nature. The key of wisdom that unlocks the massive gates leading to the arcana of the innermost sanctuaries can be found hidden in her bosom only, and that bosom is—in the countries pointed to by the great Seer of the past century, Emanuel Swedenborg. There lies the heart of nature, that bosom whence issued primeval Humanity and which is the cradle of man.
The writer is too well acquainted with human nature and the state of modern society to hope for more than a few dozen of men who among the thousands will abstain from branding this work a priori as a fiction— perhaps an elaborately made-up mystification. It will be called a tissue of unverified and unverifiable assertions, at best superstitious legends and groundless traditions. We live in an age when everything which is not bluntly denied is at least strongly doubted; and History herself is dealt with by the so-called Christians as brutally as legendary lore. If Niebuhr could with one stroke of his pen cross out from his work (though he could hardly hope to blot them out from history) the first five centuries from Roman Empire, and Lewis choose to begin with Pyrrhus, and Schlosser—killing Cadmus, Danaus and Cecrops—commence his history with Minos, let us hope that all such historians may one day perceive their error and regret it as sincerely as Augustin Thierry did. The latter has at any rate made amende honorable, if one may believe his biographers. He deplored the erroneous principle that made them all (the would-be historiographers) lose their way, and each presuming to correct tradition “that vox populi, which nine times out of ten is vox Dei,” by their personal views and preconceived opinions; and he finally admitted that in legend alone rests real History; for legend, his biographer makes him add, “is living tradition ana three times out of four it is truer than what we call History.”[9]
467 More dangerous even than the termites in one of Michelet’s tales, the modern recorders of Universal History are preparing for her the fate of most of the buildings in India. History will tumble down and break into atoms in the lap of the XXth Century—devoured to its foundations by her annalists, who are the white ants of our Century the XIXth.
The very fact, that a work with pretensions to philosophy and an exposition of the most abstruse problems has to be commenced by tracing the evolution of mankind from what is regarded as supernatural beings— Spirits—will arouse the most malevolent criticism. Believers in and the defenders of the Secret Doctrine, will have to bear the accusation of madness—and worse—as philosophically as the writer does. Whenever a theosophist is taxed with insanity, he ought to reply by quoting from Montesquieu’s Lettres Persannes'. “By opening so freely their lunatic asylums to their supposed madmen, men only seek to make one believe that they are not themselves mad.”
Nevertheless before proceeding to give out the translated Stanzas from the Book of Dzyan, on Cosmic Evolution and the work of Creative Spirits, a brief recapitulation must be made in Chapter I of the ideas upon Occult philosophy and Magic prevalent during the few centuries that preceded and followed our era. This was the last turning point in History, the period of the supreme struggle that ended by the throttling of Paganism in the Western world. From that time the vista into the far distant Past, beyond the “Deluge” and gardens of Eden, began to be forcibly and relentlessly closed by every fair and unfair means against the indiscreet gaze of posterity. Every issue was blocked up, every record that hands could be laid upon destroyed. Yet there remains enough among such mutilated records to warrant us in saying that there is there, in every evidence possible, proofs of the actual existence of a Parent Doctrine. Fragments have survived geological and political cataclysms to tell the story; and that very survival showing evidence that the now Secret Wisdom was once the one fountain-head, the ever perennial source at which were fed 468all its streamlets, the later religions of all nations—from the first down to the last. This period beginning with Buddha and Pythagoras at the one end, and the [Neo-Platonists] and Gnostics at the other, is the only focus left in history wherein converge for the last time the bright rays of light unobscured by the hand of bigotry and fanaticism, from the aeons of time gone by.
However superficially, the public has also to be made acquainted with the efforts of other World-Adepts, and Initiates of those ages, to benefit Humanity with their knowledge and thus preserve the mother-philosophy; as also how the modern Teachers made themselves acquainted with the lore of the Archaic Age.
The Initiate of 1885 would remain indeed incomprehensible and forever an impossible myth, were not like Initiates shown in every other age in history. This may be done only by naming chapter and verse where the mention of these great characters may be found who were preceded and followed by a long and interminable line of other great Antediluvian and Postdiluvian Masters in the arts. Thus only can be shown on semi-traditional and semi-historical authority that the Occult knowledge and the powers it confers are not altogether fictions, but that they are as old as the world itself.
The Past, however, shall help to realize the PRESENT and the latter to better appreciate the PAST. The errors of the day must be explained and swept away. It is more than probable—since in the present case it amounts to certitude- -that once more the testimony of long ages and history shall fail to impress anyone but the very intuitional--which is equal to saying the very few. In such a case the true and the faithful may console themselves with presenting the sceptical modern Sadducee with the mathematical proof of his obdurate obstinacy and dullness. There still exists somewhere in the archives of the French Academy the famous law of probabilities. It was worked out by an algebraical process for the benefit of sceptics by certain mathematicians and runs thus. If two persons give their 469evidence to a fact and thus impart to it each of them 5/6 of certitude, that fact will have then 35/36 of certitude, i.e., its probability will have become to its improbability in proportion of 35 to 1. If three evidences are joined together, the certitude will have become 215/216. The agreement of ten persons giving each 1/2 of certitude will produce 1023/1024, etc., etc. The occultist may remain satisfied— and care for no more.
NOTE. It must not be imagined from the sub-title of the advertisements, “a new version of Isis Unveiled,” that The Secret Doctrine is simply a rearrangement of old matter. It is an entirely new work, with only occasional quotations and extracts from Isis to serve a double purpose. Because it has been often said (a) that the theosophical teachings clashed with the statements in the earlier work after the publication of Mr. Sinnett’s Esoteric Buddhism, and (b) to show that not only was the writer of the present familiar then with all the topics now given in The Secret Doctrine but that there is not a single contradiction, if properly understood. When Isis was written, only fragmentary portions could be given, but now the reader will be instructed how to fit in the disjointed pieces so as to perfect the whole.
NOTE. In view of the multiplicity of subjects every chapter will be divided into sections and whenever required, into numbered sub-sections.
[At this point we draw the reader’s attention to some comparisons of the WMS. in the form of notes added (by) Boris de Zirkoff to Jinarajadasa’s outline of the original draft. The Early History of the T.S., with Annotations by C. Jinarajadasa, appeared in The Theosophist, March 1925 issue, and were a continuation of the series from Volume XLV, No. 12, p. 798. We provide below a portion beginning with section XV:—Compiler.]
470 “Among the records of the T.S. at Adyar, one of the most striking is the original draft of the first volume oflhe Secret Doctrine. In January, 1885, H. P. B. was at Adyar in the midst of the turmoil of attacks fostered by the missionaries and their agents the Coulombs, against her with charges of fraud and immorality. She was desperately ill, and the doctor had no hopes at all of her recovery. When she was thus at death’s door, sick at heart at all the vilification and the treachery which surrounded her, she half hoped that her release would come. Then it was that her Master came and put before her two alternatives, one of immediate release from her suffering body and her martyrdom, and the other of going on for a few years longer and writing the Secret Doctrine. H. P. B., for the sake of the work, chose the latter alternative, though it meant more years of anxiety and difficulties.
“In Col. Olcott’s Diary for 1885, on Friday, January 9, he has entered as follows: H. P. B. got from M∴ the plan for her “Secret Doctrine” and it is excellent. Oakley and I had tried our hands at it last night, but this is much better.
“The documents which I publish, though they deal with other important matters, also mention the beginning of the Secret Doctrine. H. P. B. sailed on March 31st, 1885, for Naples. There accompanied her Miss Flynn, Bawaji and Dr. Franz Hartmann.
“The Secret Doctrine manuscript is not in the handwriting of H. P. B., but that of Countess Constance Wachtmeister. It contains 229 foolscap pages.[10] Its contents are as follows:
473
APPENDIX II
Mr. de Zirkoff hoped to include in this volume certain items which had yet to be located. These included:
1) Marginal Notes by H. P. B. in printed copy of Emma Coulomb’s An Account, etc., the original being in the British Headquarters of the T.S. Mr. de Zirkoff said he had a microfilm and prints made, in a note dating back over a decade; but he added to this note in brackets: “Make no sense without lengthy excerpts of Coulomb’s own words.” This microfilm has not yet been located. However, recent research has been completed by Mr. Michael Gomes, and reprinted from The Theosophist (December 1984, January & February 1985) in a booklet called simply The Coulomb Case, 1884-1984. His article is the result of seven month’s investigation in Indian archives, and will do much to clarify this tragic episode which has only in this century been rectified by the Society for Psychical Research.[11]
2) J. Ralston Skinner MSS. are hinted at by Mr. de Zirkoff. Much, indeed, if not all of the Blavatsky-Skinner correspondence has been located in the Harvard Andover Theological Seminary Archives. These letters will appear in the Collected Letters of H. P. Blavatsky at a future date, as part of the completed series.
3) Portions of H. P. B.’s English translation of her sister Vera P. de Zhelihovsky’s account of H. P. B.’s early life, partially published in Sinnett’s Incidents in the Life of Madame Blavatsky. In these portions H. P. B. appended notes and footnotes to her sister Vera’s text. Just as this portion of the book was about to be sent to the typesetter, Michael Gomes located it at Adyar!
The passages and notes of H. P. B. as compared to the 1886 original edition of A.P. Sinnett’s Incidents....are of such 474value we are basing their inclusion on the material Michael Gomes has typed out from the somewhat faded MS. copy of Vera’s journal. They begin on the following pages with an introduction based on Mr. C. Jinarajadasa’s foreword to extracts not used by Sinnett but selected by Mrs. Violet Christie for The Theosophist in 1926. Comparing her extracts from an earlier time helped fill in words which were found illegible. We are grateful to Mr. Gomes for this material as cited in various passages in the numbered footnotes, placed throughout the text. H. P. B.’s notes occur along with the separate pages still available, although the reader will note that some pages were missing in the archives.
In Mr. Jinarajadasa’s foreword to Mrs. Violet Christie’s article, “H. P. B.,”[12] he refers to a small part of H. P. B.’s MS. which had been given to him by Miss F. Arundale. He goes on to state:
....The principal fact which is interesting is that, as H. P. B. wrote her autobiography, she referred constantly to her link with the Masters. Mr. Sinnett evidently thought it morejudicious after the Coulomb attack to say as little as possible on this aspect of H. P. B.’s life. The manuscript is not worth printing in its entirety, as most of it has been utilized almost verbatim by Mr. Sinnett.—C.J.
Due to the ravages of time this manuscript has now become faded and lacks completeness. Since the original 1886 edition is now rarely found,[13] we feel it worthwhile to provide as much of the unpublished parts as possible, as well as extracts from the book itself in cases where it supplies words unclear in the MS. Such words are found in brackets. A few pertinent H. P. B. letters, included by Sinnett, are quoted for the reader’s interest when bearing on Vera’s account. Where Violet Christie’s passages appear more complete they are rendered along with MS. references.
Minor details or facts generally known to 20th century Theosophists, or incorporated into Sinnett’s text are 475omitted. It is a selection based on historical and teaching value. Passages sent to us by Mr. Gomes have been compared with a copy of the original edition. It is to be hoped that this 1886 edition may be reprinted at a future date with the missing portions, before the MS. at Adyar becomes completely faded.
Violet Christie begins her 2nd series of selections with a new title, “H. P. B. and Spiritualism”,[14] to reflect the emphasis of these selections. The unprinted portion found on pp. 26-27 of the MS. shows how concerned Madame Blavatsky was that scientific investigators be provided objective research, rather than the vagaries and fanciful speculations, which, instead of allowing Spiritualism to become a Science, injure the medium’s health and “change a portion of humanity into a herd of half-crazy fanatics.”
[To the material Michael Gomes sent from Adyar included below, we have added in brackets any words or phrases either interpolated by him or found by us in comparing Mr. Sinnett’s text, other printed sources and those portions clarified in The Theosophist by Mrs. V. Christie. These sources have been footnoted separately from H. P. B.’s notes. The Blavatsky notes and footnotes appear directly in the text as Mr. Gomes found them: in connection with the pages of the manuscript (noted in parentheses) above H. P. B.’s notes. We are grateful for his synopsis of the passages to which her footnotes pertain. Large portions left out by Sinnett in the longer extracts are also shown by brackets. Mr. Gomes’ survey begins:]
This MS. is headed — Madame Blavatsky’s Mystical History (the words ‘Mystical History’ have been crossed out and under them H. P. B. has inserted in her handwriting: Fragments From Her Mystical History) Translated From The Russian.
476 It runs 80 legal size pages, the first fourteen pages are not in H. P. B.’s handwriting though she has amended them and added footnotes.
After the heading, the MS. begins: “The name of H. P. Blavatsky is one of those best known to readers of contemporaneous periodical literature. When the articles speak well of her it is by chance. Woe unto her when they are written in an unfavorable spirit! To repeat a portion only of the “....here the paper has been cut off and page 54 of the MS. stuck on.
(MS. p. 2 is missing).
(MS. p. 3 begins with H. P. B.’s return to Russia during the winter of 1858, arriving at Pskoff where her sister, Vera, was temporarily residing with her late husband’s father “then the Marechal de Noblesse of Pskoff and his family.”*)
*The representative of the nobility of the province, an honorary office to which will carry three years—one among the noblemen and their own class.
(MS. p. 5 [See Sinnett’s Incidents.... 1886 ed., p. 80:] explaining the raps, sounds and mysterious manifestations that “had never ceased to follow her everywhere as in the early days of her infancy & youth”.)
*[In those far off days, when Spiritualism had hardly begun in America, belief in “Spirits” as the only agency at work in such raps and knocks was accepted in Russia as elsewhere, since few are acquainted even now with the theories of the occultists. The author in answer to our query whether she believed herself in spirits and mediumship, as she used the term, answered she knew of no other names to express the faculty of producing such raps and phenomena.] “I now remember,” [Vera] said “that when addressed as a medium, she (Mme. Blavatsky) used to laugh and assure us she was no medium but only a mediator between mortal beings we knew nothing about. But I could never understand the difference” [Vera] added.
477
(MS. p. 10 [Sinnett, p. 86fn.]...enumerating the phenomena during the stay of Mme. Blavatsky in Pskoff.)
*Thus, a governess, named Leontine, who wanted to know the fate of a certain young man she had hoped to be married to—learnt what had become of him—his name that she had purposely withheld being given in full—from a letter written in an unknown handwriting she found in one of her locked boxes placed inside a trunk equally locked...
(MS. breaks off in the middle of page 14 with Leonide trying to move a table. Page 15 is missing.)
(MS. p. 16 is in H. P. B.’s handwriting, and describes the methods of communication used in those days) [See Sinnett, pp.94-95]:
*From the first, that’s to say almost from her childhood and certainly in the days mentioned above, H. P. Blavatsky would, in such cases, see either the actual, present thoughts of the party which questioned, or its paler reflection—still quite distinct for her—of an event or a name or whatever it was in the past as though hanging around the person— generally in the vicinity of the head. She had but to copy it consciously, or allow her hand to do so mechanically. At any rate, she never felt herself helped or led on by an external power; i.e. no “Spirits” helped her in this process ever since she returned from her first voyages, she tells us. It seemed an action entirely confined to her own will, more or less consciously exercised by her, more or less premeditated, and put into play. Whenever the thought of a person had to be communicated through raps the process changed. She had first of all to read, sometimes to interpret the thought of the querist, and having done so, to remember it well after it had often disappeared; watch the letters of the alphabet as they were read or pointed out; prepare the will current that had to produce the rap at the right letter, and then have it strike at the right moment, a table, or any other object chosen as the medium for the repercussion of sounds or raps. A most difficult process & far less easy than direct writing.
478
(MS. p. 17 [Sinnett, p. 96fn.]: The word “Zaitchik” is rapped out for H. P. B.’s father.)
*Zaitchik—means literally “a little hare”—while Zaity is the Russian term for any hare. In the Russian language, every noun, substantive and adjective may be made to express the same thing only in a smaller form. Thus—a house is dom, while the idea of a small house is expressed by the word domik, etc.
(MS. p. 20 [Sinnett, p. 100fn.]: “During that time never was Mme. Blavatsky’s invisible helper or helpers found mistaken in one single instance!”*)
*Indeed not; for it was neither a “Spirit” nor “Spirits” but a living man who can draw before his eyes the picture of any book or manuscript wherever existing, and in case of need, even that of any long forgotten and unrecorded event. The astral light, the storehouse & record book of all things and deeds has no secrets for such men.
(MS. p. 23 [Sinnett, p. 104fn.]: Raps in H. P. B.’s presence describe the events of a local murder.)
*Mme B. denies point-blank any intervention of spirits in this case. She tells us she had the picture of the whole tragedy and its subsequent developments before her from the moment the Stanovoy (district officer) entered the house. She knew the names of the murderer, the confederate and of the village, for she saw them interlaced, so to say, with the visions. Then she guided the raps and thus gave the information. She would not have done so except for being defied.
(MS. p. 24 [Sinnett, p. 105]: “We arrived very soon at the conviction that the forces at work—as Madame B. constantly told us— had to be divided into several distinct categories. While the lowest on the scale of invisible beings[15] produced most of the physical phenomena, the very highest among the agencies at work[16] condescend but rarely to a communication or intercourse with strangers.”)
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(MS. p. 24 [Sinnett, p. 105]: ...“the effects produced in physical manifestations seemed to depend but little on the will or volition of the ‘medium’.”*)
*[Quite the contrary, we believe, and if so, then how about the best physical phenomena produced during the greatest hubbub and confusion in the room, as the author tells us a few pages before? Had Mme. B.’s will nothing to do in the production of the manifestations then would harmony & quiet be the chief requisites, as well as complete passivity on her part—which was only as learnt later—only apparent. It is evident that while she could exercise a power over the Elementáis, she had but to sit passive and quiet when the “higher intelligences” or as the author calls them agencies— i.e. the will of the living chelas or their Masters was the means by which the phenomena were produced.] (Publisher)
(MS. p. 25 [Sinnett, p. 106fn.] ¡...complaining of a lack of phenomena when they wished to impress sceptics.)
*Simply because she was tired & disgusted with the ever growing thirst for phenomena. As in 1880—so in 1850 and 1860. People are never satisfied with what they get but ever crave more.
(MS. p. 26 [Sinnett, p. 108]: ...in those days whenever my sister Mme. B. sat, to please us, for ‘communications through raps’ we were asked by her to choose what we will have—‘Shall we have the mediumistic, the spook[17] raps, or the raps by clairvoyant proxy?’ she asked.’’[18])
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Footnotes
- ↑ [These pages are the beginning of The Secret Doctrine as first written by H. P. B. The manuscript is at Adyar, and is in course of publication. Faulty punctuation and other defects in the manuscript have been corrected in these pages.—C.J.]
- ↑ Moreover the planet Mercury is also called Budha (one d) and it is the name—meaning “wise, intelligent”—of the son of Brihaspati’s wife, Budha who married Ila, the daughter of Manu Vaivasvata, the progenitor of our race.
- ↑ Vikara is transformation or change.
- ↑ Pratyagatma is a compound word meaning “separation” and soul or “Spirit”; when Maya and every worldly conception [is] eliminated from the inner nature of man his spirit becomes one with the Ocean Spirit or Parabrahman.
- ↑ Mukti—freedom, the same as Nirvana; freedom from the trammels of Maya.
- ↑ Not “Bodhi” but the Bo-tree (aswattha): it is also the name of a particular state of Samadhi (bodhi), the trance in which the subject reaches the culmination of spiritual knowledge. The Aswattha-tree character of the Universe is realized. The small seed sends forth the big tree, which sends down from its branches the peculiar roots which reenter the earth and support the tree of knowledge (see Bhagavad-Gita, Ch.XV.).
- ↑ [This brings the manuscript to the middle of page 13; it contains 229 pages in all.—C.J.]
- ↑ NOTE: An instance may now be given as an illustration of what is said, taken from the History of Freemasonry whether rightly or wrongly. J.M. Ragon, an illustrious and learned Belgian Mason, reproaches the English Masons of having materialized and dishonoured Masonry, once based upon the Ancient Mysteries, by adopting them, owing to a mistaken notion of the origin of the crafts, the name of Freemasonry and Freemasons. The mistake is due, he says, to those who connect Masonry with the building of Solomon’s Temple, deriving its origin from it. He derides the idea and says: “the Franςmaςon (which is not mafon libre or Freemasonry) knew well when adopting the title, that it was no question of building a wall but that of being initiated into Mysteries veiled under the name of Francmaςonnerie (Freemasonry); that his work was only to be the continuation of the renovation of the ancient mysteries and that he was to become a Mason in the manner of Apollo or Amphion: do not we know, that the ancient initiated poets when speaking of the foundation of a city meant thereby the establishment of a doctrine? Thus Neptune, the God of reasoning, and Apollo, the God of the hidden things, presented themselves as masons before Laomedon, Priam’s father, to help him to build the city of Troy, that is to say to establish Trojan religion?. . .” (Orthodoxie Maςonnique..., p. 44, Paris E. Dentu, 1853.) Such veiled sentences with double meaning abound in the ancient classics and writers. Therefore had an attempt been made to show that, say, Laomedon was the founder of a branch of archaic mysteries, in which the earth-bound, material soul (the 4th principle) was personified in Menelaus’ faithless wife, the fair Helen, we might be told that no classic speaks of it, and that Homer shows Laomedon building a city not an esoteric worship (of the] MYSTERIES, had not a Ragon, or someone else, come to corroborate what was asserted.
- ↑ Revue des deux mondes, Littre, 1865, pp.157-58.
- ↑ Renumbered later.
- ↑ See also Obituary; The “Hodgson Report” on Madame Blavatsky 1885-1960 by Adlai E. Waterman, Adyar, T.P.H., 1963 which refers the reader to Walter A. Carrither’s indictment of the S.P.R. printed in the July, 1962 issue of The Journal of the American Society for Psychical Research.
- ↑ The Theosophist, Vol. XLVII, March 1926, pp. 733-38.
- ↑ In 1976 ARNO press of N.Y. photo-offset Mr. Sinnett’s ed.
- ↑ The Theosophist, Vol. XLVIII, May, 1926, pp. 194-99.
- ↑ Elementáis, of course, for we know that Mme. B. will have nought to do with shells or the Elementaries.
- ↑ This looks, as though some of the living chelas if not the Masters themselves had been at work around Madame B. so far back as in the years 1857-9.
- ↑ In Russian—Kikimora.
- ↑ [Compare below with Sinnett, pp. 109-10]:
To make it intelligible we must give here Madame Blavatsky’s explanation of the difference. She never made a secret that she had been since her childhood until nearly the age of 25 a very strong medium, though after that period, owing to a regular psychological & physiological training under her Master she was made to lose this dangerous gift, and every trace of mediumship outside her will or beyond her direct control—made to disappear. She was taught to discern between the shell and the Elemental, and had two distinct methods of producing communications through raps. [The] one consisted in sitting nearby entirely passive and permitting the influences to act at their will: at which time the brainless elementáis—shells would rarely, if ever, be allowed to come, owing to the danger of the intercourse—chameleon-like would reflect more or less chaotically the thought of those present and follow in a half silly way the suggestions found by them in Madame B.’s mind. The other method used very rarely, for reasons of her intense dislike to meddle with really departed entities—or rather to enter into their “currents of thought” as she expresses it—is this, so far as we are able to understand. She composed herself, and seeking out with eyes shut, in the astral light that current that preserved the genuine impress of some well known departed entity she identified herself for the time being with it, and guiding the raps made them to spell out that which she had in her own mind. Thus if the rapping “spirit” pretended to be a Shakespeare, it was not in reality that great personality but only the echo of the genuine thoughts that had once upon a time moved in his brain and crystallized themselves, so to say, in his astral sphere when even his shell had departed long ago—the imperishable thoughts alone remaining. Also [Not] a sentence, not a word spelt by the raps that was not formed at first in her brain, in its turn the faithful copy of that which [was] also found by her spiritual eye in the luminous Record-book of departed humanity. The [so to express it,] crystallized essence of the mind of the once physical brain was there before her spiritual vision, her living brain photographed it and her will dictated it by guiding the raps which thus became intelligent. [If, leaving aside the mediumistic routine of the spirits of the Spiritualists every genuine medium shaking off his passive torpor should carefully watch sensations and recording his impressions give them out truthfully to scientific investigators, to the biologists & the physiologists then would Spiritualism become indeed—a Science. For it would help on humanity, throwing a bright light of fact upon its dark pathway, instead of allowing it to lose itself in the deep bog of mere fanciful speculation which injures the physical & mental status of the medium, impedes progress of psychological sciences and changes a portion of humanity into a herd of half-crazy fanatics.]