Letters from the masters of the wisdom, 1881-1888
Jinarajadasa, Curuppumullage, 1875-1953
A- A- ~^ <^ ^^^^I^HItJ ^^ o ^^^^^^Hl 0 — — :^ CI ^^^^^^^H 0 — 0 = o ^^H^^MK i 6 = 9 — 0 = ^^ o) ^^^^^^^BH 5 S ^— -< ^^^^^^^^H "7 ^^ — > ^^^^IH^H 1 — B^^'PtOIVI. TWP- ^ii !!iiiii!l|ili!i|8 iiiliii •II <!>,i^iii!! ''"!:; : i^^^ii 5' I S I! I liililiiiiM ij!"'!' m ^ ■'- '[1 ,;.;..;,;:..,,,,.,......,. ,., ... tKM ■ Ml THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES 3 LETTERS FROM THE MASTERS OF THE WISDOM 1881—1888 letters from The Masters of the Wisdom 1881-1888 With a Foreword by ANNIE BESANT President of the Theosophical Society (Transcribed and Compiled hy ('.. Jinara'jadasa) THEOSOPHICAL PUBLISHING HOUSE Adyar, Madras, India T.P.H., London, Benares, Krotona, U.S.A. Indian Book Depot, Bombay 1919 Copyright Registered All Rights Reserved J'56 FOREWORD I AM privileged to introduce to the world this priceless booklet of Letters from the Elder Brothers, who were the true Founders of the Theosophical Society. Many a Pilgrim on the Probationary Path will find in it much of help and inspiration, and it will serve to deepen the sense of the reality of our Teachers, some- times blurred in the minds of neophytes by the tumultuous happenings in the outer world, as the notes of a vina are drowned if played in the rattle of an engine-shed. May it speak to those who have ears to hear. Annie Besant 829226 CONTENTS Foreword. Letters : I-V. VI— XL XII~XV. XVI-XXV. XXVI-XXIX. XXX-XXXIIL XXXIV-XXXVIL XXXVIIL XXXIX. The Theosophical Society and its Work The Path of Disciple- ship . . .. India and the Theo- sophical Movement. Letters of Personal Counsel Letters about D. M. K. General . . .. Marginal Letters The French Letter of 1870 . . .. On the Use of the Letters by T h e o - sophical Writers The Future of the T.S. PAGE V XL. Notes 29 39 45 71 77 95 99 103 107 110 THE THEOSOPHICAL SOCIETY AND ITS WORK LETTER r The doctrine we promulgate being the only true one, must — supported by such evidence as we are preparing to give — become ultimate- ly triumphant as every other truth. Yet it is absolutely necessary to inculcate it gradu- ally, enforcing its theories — unimpeachable facts for those who know — with direct infer- ences deduced from and corroborated by the evidence furnished by modern exact science. That is the reason why Colonel H. S. 0., who works but to revive Buddhism, may be regard- ed as one who labours in the true path of Theosophy far more than any other man who chooses as his goal the gratification of his own ardent aspirations for occult knowledge. Buddhism, stripped of its superstitions, is eternal truth, and he who strives for the latter is striving for Theos-Sophia, Divine Wisdom, ^ See "Notes" at the end of the book for all numbered foot- notes. which is a synonym of Truth. For our doctrines to practically react on the so-called moral code or the ideas of truthfulness, purity, self-denial, charity, etc., we have to popularise a knowledge of Theosophy. It is not the individual determined purpose of attaining oneself Nirvana (the culmination of all know- ledge and absolute wisdom) — which is after all only an exalted and glorious selfishness — but the self-sacrificing pursuit of the best means to lead on the right path our neighbour, to cause as many of our fellow-creatures as we possibly can to benefit by it, which constitutes the true Theosophist. The intellectual portions of mankind seem to be fast drifting into two classes, the one unconsciously preparing for itself long periods of temporary annihilation or states of non- consciousness, owing to the deliberate sur- render of their intellect, its imprisonment in the narrow grooves of bigotry and superstition — a process which cannot fail to [bring about] utter deformation of the intellectual principle ; the other unrestrainedly indulging its animal propensities with the deliberate intention of suhmitting to annihilation pure and simple in case of failure, to millenniums of degradation after physical dissolution. Those " intellec- tual classes," reacting upon the ignorant masses which they attract, and which look up to them as noble and fit examples to follow, degrade and morally ruin those they ought to protect and guide. Between degrading super- stition and still more degrading brutal material- ism, the white dove of truth has hardly room where to rest her weary unwelcome foot. It is time that Theosophy should enter the arena ; the sons of Theosophists are more likely to become Theosophists than anything else. No messenger of truth, no prophet, has ever achieved during his lifetime a complete triumph — not even Buddha. The Theosoph- ical Society was chosen as the corner-stone, the foundation of the future religions of humanity. To achieve the proposed object, a greater, wiser, and specially a more benevo- lent intermingling of the high and the low, of the Alpha and the Omega of Society, was determined upon. The white race must be the first to stretch out the hand of fellowship to the dark nations — to call the poor despised " nigger " brother. This prospect may not 6 smile to all, but he is no Theosophist who objects to this principle. In view of the ever-increasing triumph and at the same time misuse of free-thought and lihei'ty (the universal reign of Satan, Eliphas Levi would have called it), how is the combat- ive natural instinct of man to be restrained from inflicting hitherto unheard-of cruelty and enormities, tyranny, injustice, etc., if not through the soothing influence of a brother- hood, and of the practical application of Buddha's esoteric doctrines ? For as every- one knows, total emancipation from authority of the one all-pervading power or law called God by the priests — Buddha, Divine Wisdom and enlightenment, Theosophy, by the philo- sophers of all ages — means also the emancipa- tion from that of human law. Once unfettered and delivered from their dead-weight of dog- matic interpretations, personal names, anthro- pomorphic conceptions and salaried priests, the fundamental doctrines of all religions will be proved identical in their esoteric meaning. Osiris, Krishna, Buddha, Christ, will be shown as different names for one and the same royal highway to final bliss— NiRVANA. Mystical Christianity, that is to say that Christianity which teaches self-redemption through our own seventh principle — this liberated Param- Atma (Augoeides) called by some Christ, by others Buddha, and equivalent to regeneration or rebirth in spirit — will be found just the same truth as the Nirvana of Buddhism. All of us have to get rid of our own Ego, the illusory apparent self, to recognise our true Self in a transcendental divine life. But if we would not be selfish, we must strive to make other people see that truth, to recognise the reality of that transcendental Self, the Buddh, the Christ or God of every preacher. This is why even exoteric Buddhism is the surest path to lead men towards the one esoteric truth. As we find the world now, whether Christian, Mussulman, or Pagan, justice is disregarded and honour and mercy both flung to the winds. In a word, how — seeing that the main objects of the T.S. are misinterpreted by those who are most willing to serve us personally — are we to deal with the rest of humanity, with the curse known as the " struggle for life," which is the real and most prolific parent 8 of most woes and sorrows and of all crimes ? Why has that struggle become the almost universal scheme of the universe ? We answer, because no religion, with the ex- ception of Buddhism, has hitherto taught a practical contempt for the earthly life, while each of them, always with that one solitary exception, has through its hells and damna- tions inculcated the greatest dread of death. Therefore do we find that struggle for life raging most fiercely in Christian countries, most prevalent in Europe and America. It weakens in the Pagan lands, and is nearly unknown among Buddhists. In China during famine and where the masses are most ignor- ant of their own or any religion, it was remarked that those mothers who devoured their children belonged to localities where there were the most Christian missionaries to be found ; where there were none, and the Bonzes alone had the field, the population died with the utmost indifference. Teach the people to see that life on this earth, even the happiest, is but a burden and delusion, that it is but our own Karma, the cause producing the effect, that is our own judge, our saviour 9 in future lives, and the great struggle for life will soon lose its intensity. There are no penitentiaries in Buddhist lands, and crime is nearly unknown among the Buddhist Tibetans. The world in general, and Christendom especially, left for 2,000 years to the re- gime of a personal God, as well as its political and social systems based on that idea, has now proved a failure. If the Theosophists say : " We have nothing to do with all this ; the lower classes and inferior races (those of India, for example, in the conception of the British) cannot concern us and must manage as they can " — what be- comes of our fine professions of benevo- lence, philanthropy, reform, etc.? Are these professions a mockery ? And if a mockery, can ours be the true path ? Shall we not devote ourselves to teaching a few Euro- peans, fed on the fat of the land— many of them loaded with the gifts of blind fortune — the rationale of bell-ringing, cup-growing, of the spiritual telephone and astral body for- mation, and leave the teeming millions of the ignorant, of the poor and despised, the lowly and the oppressed, to take care of themselves 10 and their hereafter as best they know how ? Never ! Rather perish the T. S. with both its hapless founders than that we should permit it to become no better than an academy of magic, a hall of occultism. That we — the devoted followers of the spirit incarnate of absolute self-sacrifice, of philanthropy, divine kindness, as of all the highest virtues attain- able on this earth of sorrow, the man of men, Gautama Buddha — should ever allow the T.S. to represent the einbodhnent of selfishness, the refuge of the few with no thought in them for the many, is a strange idea, my brothers. Among the few glimpses obtained by Euro- peans of Tibet and its mystical hierarchy of " perfect Lamas," there is one which was correctly understood and described : " the incarnations of the Bodhisattva, Padma Pani, or Avalokitesvara and of Tsong-ka-pa and that of Amitabha, relinquish at their death the attainment of Buddhahood — i.e., the suninmm honum of bliss and of individual personal felicity — that they might be born again and again for the benefit of mankind " (R.D.) * — in other words, that they might again and again * (Rhys Davids.) 11 be subjected to misery, imprisonment in flesh and all the sorrows of life, provided that by such a self-sacrifice, repeated throughout long and dreary centuries, they might become the means of securing salvation and bliss in the hereafter for a handful of men chosen among but one of the many races of man- kind ! And it is we, the humble disciples of these perfect Lamas, who are expected to allow the T.S. to drop its noble title — that of Brotherhood of Humanity — to become a sim- ple school of psychology. No, no, good brothers ; you have been labouring under the mistake too long already. Let us understand each other. He who does not feel competent enough to grasp the noble idea sufficiently to work for it, need not undertake a task too heavy for him. But there is hardly a Theo- sophist in the whole Society unable to help it effectually by correcting the erroneous opinions of the outsiders, if not by actually himself propagating this idea. Oh ! for the noble and unselfish man to help us effectively in India in that divine task. All our knowledge, past and present, would not be sufficient to repay him. 12 Having explained our views and aspirations, I have but a few words more to add. To be true, religion and philosophy must offer the solution of every problem. That the world is in such a bad condition morally is a conclu- sive evidence that none of its religions and philosophies — those of the civilised races less than any other — have ever possessed the truth. The right and logical explanations on the subject of the problems of the great dual prin- ciples— right and wrong, good and evil, liberty and despotism, pain and pleasure, egotism and altruism— are as impossible to them now as they were 1881 years ago. They are as far from the solution as they ever were ; but there must be a consistent solution somewhere, and if our doctrines prove their competence to offer it, the world will be quick to confess that the true philosophy, the true religion, the true light, which gives truth and nothing but the truth. 13 LETTER W Greetings to the Hindu, Parsee, Buddhist, English and other Delegates and to the Fellows herewith present. Remember that though of various national- ities and religions you are nearly all the children of one mother, India. Remember and act accordingly. You have to make of the Anniversary ceremony celebration a grand success. You have to prove to your evil wishers and enemies that your cause being strong and having taken its stand upon the rock of truth, indeed can never be impeded in its progress by any opposition, however power- ful, if you be all united and act in concert. Be true, be loyal to your pledges, to your sacred duty, to your country, to your own conscience. Be tolerant to others, respect the religious views of others if you would have your own respected. Sons of India, of old Aryavarta, whether adopted or sons of her blood, remember that you are theosophists and that Theosophy or Brahma Vidya is the mother of every old religion, forsaken and repudiated though she may now be by most of her ungrateful 14 children. Remember this, act accordingly and the rest will follow in due course. With our sincere blessings, K. H. May no further Karma attach to those who have sinned last year in thought as well as in deed. Personally they are forgiven. Let a new year and new hopes begin for them. K. H. LETTER Til ' You will let the " Inner Circle " know what follows by showing and leaving with them this paper. If found difficult to read my hand- writing, then make a fair copy. [I) Should means be found to go on with Eso- teric Teachings last year interrupted, and should Mahatma Kut-humi find it possible to resume his correspondence, the latter can pass only through the hands of Mr. Sinnett, as hitherto. He was the chosen correspondent from the first ; he resuscitated the London Lodge and worked for the Cause of the Th. Soc. ; it is but 15 just that he should reap the fruit of Karma. The Mahatma, his correspondent, could not transfer serial teaching with any degree of justice to any one else. [II) This being settled, remains the question, What means there are to correspond even with Mr. Sinnett? H. P. B. will not undertake the sending on and transmission of the letters ; she has shown her willingness to self-sacrifice in this direction long enough, and unless she does so of her own free-will and without re- ference of the question to myself, even I, her Guru for many years have no right to compel her. Damodar K. M. has the same and even more unwillingness. Since the act pertains to Karma, K. H. cannot and will not compel him, as he must not meddle with Karma. Remains . . . ; he has not reached that stage of physio- logical development that enables a chela to send and receive letters. His evolution has been more upon the intellectual plane, and just now a greater activity is beginning in the borderland between that and the spiritual, and his utterances will as hitherto be large- ly inspired by his Master. With every day he will improve. If his short-sighted friends 16 do not spoil him by their foolish com- pliments and he does not yield to the seductive influences which converge towards him, there is a future for him — but he is not ready for physical transference. Moreover, when or if he once falls under the spells of the worldly life, his inspiration will cease and his name will be written on the " roll " as a failure. There is danger for him. His Master perceives it and — hesitates. There is still another per- son, but that person will, if even given such powers, conceal it to the last. Not every one is prepared to court and accept martyrdom which may well result in that great calamity, the interruption of one's studies and development. (Ill) Whoever may be found — if one be found, to transmit to Mr. S., K. H.'s letters, neither the "Inner Circle " nor even the L. L. as a whole is in a position just now to either profit by or even calmly receive the desired instructions. A band of students of the Esot. Doctrines, who would reap any profit spiritu- ally must be in perfect harmony and unity of thought. Each one individually and collective- ly has to be utterly unselfish, kind and full of goodwill towards each other at least — leaving 17 humanity out of the question ; there must be no party spirit among the band, no backbiting, no ill-will, or envy or jealousy, contempt or anger. What hurts one ought to hurt the other — that which rejoices A must fill with pleasure B. Is the L, L., or even its Inner Circle, in such state— which is required absolute- ly by our Rules and Laws ? It is only owing to K. H.'s great kindness that notwithstanding the deplorable state of the L. L. was in for nearly two years and its lacking the said requi- sites, he still corresponded occasionally with Mr. S. The recent succession of domestic trou- bles would havebeen soon disposed of, and most of them avoided, had there been that true brotherly unity which moves a large body of men to act as one single man and as endowed with one single heart and soul. I am forced to say that only an entire change of feeling in the L. L. can bring out its potential usefulness to the great cause we have espoused. In its present state, w^e find it tending in the opposite direc- tion. The L. L. is but a brilliant — most likely the most brilliant — orb in the Theo- sophical sky, but to the Parent Soc. it is an aristocratic outgrowth, an empire within an 2 18 empire, which gravitating towards its own centre of fixed habits, prejudices and world- liness throws into confusion the whole Body, whereas it might so easily become the rock of salvation, the safest harbour for the thousands of its members. It will have to changs its hitherto exclusive and selfish policy if it would live. It will have to become part and parcel of the " Universal Brotherhood " if it would bg a tJieosoph'ical body. It will have to act in full harmony with the Parent Body and promote the obser- vation of perfect solidarity and unity of thought throughout the entire Society. No gossip, no slander should be allowed, no personal pre- dilections shown, no favouritism if it would have us for instructors. Mahatma Kut-humi can, of course, as an independent Adept, in his own private capacity write to whomsoever he chooses — should he find the means of doing so without infringing the good Secret Law. But he will never consent to depart from that Law even though and for the satisfaction of those who have been to him the most devoted. Let the L. L. and especially the Inner Circle sift the grain from the chaff, for we will have 19 nought to do with the latter. Let them listen to friendly advice. See what an utterly barren record it made until Mr. Sinnett's return from India — and profit by the lesson. Ye who say ye know Karma, useless to point to the various scandals at Headquarters in Bombay and Madras in pallia- tion of your past remissness : it is no excuse. The Managers of the P. S. ^ have made, will make, many mistakes precisely because they are alone and left without help and pro- tection, for they might have avoided such dangerous intimacies and have none to blame but themselves that their confidence was abused. So might some of the L. L. who sinned through imprudence and enthusiasm. Human nature is exactly as weak at Adyar as in Chancery Lane or at Paris. It is truly a hard task to combine so much poor material into a strong and perfect organisation —yet the future of the Theosophic movement depends upon the members of the Inner Circle \ if it be not organised as it ought to be, they will have to blame but themselves. M. 20 LETTER IV ' To F. A. The day of the separation is close at hand, and I would say to you a few words. You are an officer of the L. L. and as such have a special duty and opportunity. It is not enough that you should set the example of a pure virtuous life and a tolerant spirit; this is but negative goodness — and for chelaship will never do. You should even as a simple member— much more as an officer — learn that you may teach, acquire spiritual knowledge and strength that the weak may lean upon you, and the sorrowing victims of ignorance learn from you the cause and remedy of their pain. If you choose, you may make your home one of the most important centres of spiritualising influence in all the world. The " power " is now concentrated there, and will remain — if you do not weaken or repulse it — remain to your blessing and advantage. You will do good by encouraging the visits of your fellow members and of enquirers and by holding meetings of the more congenial for 21 study and instruction. You should induce others in other quarters to do likewise. You should constantly advise with your associates in the Council how to make the general meet- ings of the Lodge interesting. New members should be taken in hand from the first by the older ones, especially selected and assigned to the duty in each case, and instructed thoroughly in what you have already learnt, so that they may be capable of participating intelligently in the proceedings of regular meetings. There is a strong disposition to slur over the ceremony of initiation in such a way as to make no serious impression upon the candidate. The method of the Parent Society may be unsuited to English prejudices, yet to fall into the opposite extreme of undig- nified haste is very much worse. Your ways of initiation are a standing insult to every regular Chela, and have provoked the dis- pleasure of their Masters. It is a sacred thing vvith us; why should it be otherwise with you ? If every Fellow took for his motto the wise words of a young boy. but one who is a fervent Iheosophist, and repeated with . . . "I am a Theosophist before I am an Englishman," 22 no foe could ever upset your Society. How- ever, candidates should be taught, and old members always recollect, that this is a seri- ous affair the Society is engaged in, and that they should begin the work as seriously by making their own lives Theosophical. The "Journal" is well begun, and should be continued. It should be the natural comple- ment to that of the S. P. R., which is a bag of nuts uncracked. Your branch should keep in correspondence with all the others in Europe; the Garmania^ can help you — the others need your help. This is a movement for all Europe— not for London only remember. The American members are under great disadvantages, and have had until now, since the Founders left, no competent leaders; your Branch can, and should help them, for they are your neighbours, and the Head Quarters have already too much to do in other quarters. A Chela will be detailed to answer general questions if the Branch de- serves assistance. But remember; we are not public scribes or clerks with time to be con- tinually writing notes and answers to indivi- dual correspondents about every trifling 23 personal matter that they should answer for themselves. Nor shall we permit those private notes to be forwarded as freely as hitherto. Time enough to discuss the terms of Chelaship when the aspirant has digested what has already b3en given out, and mastered his most palpable vices and weaknesses. This you may show or say to all. The present is for the Branch aidressed to you as its officer. You have accepted an important service — the financial agency — and done wisely. Such aid was very needed. It the members in Europe wish well to the Mother Society, they should help to circulate its publications, and to have them translated into other languages when worthy of it. Intentions — you may tell your Fellow- Members — and kind words count for little with us. Deeds are what we want and demand has done — poor child — more in that direction during two months than the best of your members in these five years. The members of the London Lodge have such an opportunity as seldom comes to men. A movement calculated to benefit an English speaking world is in their custody. If they do their whole duty, the progress of materialism, 24 the increase of dangerous self-indulgence, and the tendency towards spiritual suicide, can be checked. The theory of vicarious atonement has brought about its inevitable re-action : only the knowledge of Karma can offset it. The pendulum has swung from the extreme of blind faith towards the extreme of materialistic skepticism, and nothing can stop it save Theosophy. Is not this a thing worth work- ing for, to save those nations from the doom their ignorance is preparing for them ? Think you the truth has been shown to you for your sole advantage ? That we have broken the silence of centuries for the profit of a handful of dreamers only ? The converging lines of your Karma have drawn each and all of you into this Society as to a common focus that you may each help to work out the results of your interrupted beginnings in the last birth. None of you can be so blind as to suppose that this is your first dealing with Theosophy ? You surely must realise that this would be the same as to say that effects came without causes. Know then that it depends now upon each of you whether you shall henceforth struggle alone after spiritual 25 wisdom through this and the next incarnate life, or in the company of our present associ- ates, and greatly helped by the mutual sympathy and aspiration. Blessings to all — deserving them. K. H. LETTER V^ In view of the recent resignation of Mr. Massey and the reason for which it was given, namely, suspicion of the Mahatmas, and the inclination which has been shown by certain other members of the London Lodge to discredit the Eastern teach- ing and distrust its Teachers, we the undersigned members of the London Lodge, being convinced that no spiritual education is possible without absolute and sympathetic union between fellow students, desire to form an inner group. Taking the word religion in its broadest sense and while leaving every member of the said group to follow his or her own theological system or creed — ■ AS HERETOFORE DONE IN ALL THE THEO- SOPHICAL SOCIETIES— we desire nevertheless to establish a bond of true brotherly union of such a nature as to realise those conditions, which we are convinced are unattainable in the London Lodge as it is constituted. For this Inner Group— the Adytum of the London Lodge — we humbly crave the unchartered 26 recognition of the Mahatmas, our Beloved Teachers: requesting them further to grant us special per- mission to form our own bye-laws and choose our own council ; and while remaining individually subject to the rules and bye-laws of the London Lodge, the group as such to be independent of the London Lodge in its special work. The fundamental principle of the New Group to be implicit confidence in the Mahatmas and their teachings, and unswerving obedience to their wishes in all matters connected with spiritual progress. N.B. Should however there be a sincere conviction on the part of any member that he, or she, cannot conscientiously render this unswerving obedience in all matters of spiri- tual progress, such member may withdraw from the inner circle, with the assurance and knowledge that the imputation of dishonour- able conduct will not be charged against him or her. H. P. Blavatsky —PROVIDED HE OR SHE DOES NOT MAKE ANY PART OF THE TEACHINGS PUBLIC BY WORD OR LETTER WITH- OUT SPECIAL PERMISSION FROM THE UNDERSIGNED.— K. H. Finally in submitting this prayer to our revered Masters we earnestly request them, if it meets with 27 their approval, to confirm it with their signatures and to consent to continue their teachings as here- tofore so long as there shall remain one faithful member in this group. APPROVED. THE COVENANT IS MUTUAL. ITWILLHOLDGOODSOLONG AS THE ACTIONS OF THE UNDER- SIGNED ARE ACCORDANT WITH THE PLEDGES IMPLIED IN " THE FUNDA- MENTAL PRINCIPLES OF THE GROUP," AND BY THEM ACCEPTED. -K.H. APPROVED. M. THE PATH OF DISCIPLESHIP LETTER VP The process o£ self-purification is not the work of a moment, nor of a few months but of years — nay extending over a series of lives. The later a man begins the living of a higher life, the longer must be his period of probation for he has to undo the effects of a long number of years spent in objects diametricaliy opposed to the real goal. The more strenuous one's efforts and the brighter the result of his work, the nearer he comes to the Threshold. If his aspiration is genuine — a settled conviction and not a sentimental flash of the moment — he transfers from one body to another the deter- mination which finally leads him to the attainment of his desire. B . . . S . .. has seen me in my own physical body and he can point out the way to others. He has been working unselfishly for his Fellowmen thro' the Theosophical Society and he is having his reward tho' he may not always notice it. K. H. 32 LETTER VII ' Last spring — March the 3rd — you wrote a letter to me and entrusted it to " Ernest ".'" Though the paper itself never reached me — nor was it ever likely to, considering the nature of the messenger — its contents have. I did not answer it at the time, but sent you a warning through Upasika." In that message of yours it was said that since reading Esot. Bud: and /sis your " one great wish had been to place yourself under me as a chela, that you might learn 7nore of the truth ". " I understand from Mr. S., " you went on, " that it would be almost impos- sible to become a chela without going out to India." You hoped to be able to do that in a few years, though for the present ties of gratitude bind you to remain in this country, etc. I now answer the above and your other questions. (1] It is not necessary that one should be in India during the seven years of probation. A chela can pass them anywhere. (2) To accept any man as a chela does not depend on my personal will. It can only 33 be the result of one's personal merit and exer- tions in that direction. Force any one of the "Masters" you may happen to choose; do good works in his name and for the love of mankind ; be pure and resolute in the path of righteousness (as laid out in our rules) ; be honest and unselfish ; forget your self but to remember the good of other people — and yoii will have forced that " Master " to accept you. So much for candidates during the periods of the undisturbed progress of your Society. There is something more to be done, however, when Theosophy, the Cause of Truth is, as at the present moment, on its stand for life or death before the tribunal of Public opinion — that most flippantly cruel, prejudiced and unjust of all tribunals. There is also the collective karma of the caste yoa belong to ^ to be considered. It is undeniable that the cause you have at heart is now suffering owing to the dark intrigues, the base conspiracy of the Christian clergy and missionaries against the Society. They will stop before nothing to ruin the reputation of the Founders. Are you willing to atone for ttieir sins? Then go to Adyar for a few months. " The ties of 3 34 gratitude " will not be severed, nor even become weakened for an absence of a few months if the step be explained plausibly to your relative. He who would shorten the years of probation has to make sacrifices for Theosophy. Pushed by malevolent hands to the very edge of a precipice, the Society needs every man and woman strong in the cause of truth. It is by doing noble actions, and not by determining that they shall be done, that the fruits of meri- torious actions are reaped. Like the "true man " of Carlyle, who is not to be seduced by ease, " difficulty, abnegation, martyrdom, death are the allurements that act" during the hours of trial on the heart of a true chela. You ask me, " What rules I must observe during this time of probation, and how soon I might venture to hope that it could begin." I answer : You have the making of your own future in your own hands, as shown above, and every day you may be weaving its woof. If I were to <:/c?/;2 7//('/ that you should do one thing or the other, instead of simply advising, I would be responsible for every effect that might flow from the step, and you acquire but a secondary merit. Think, and you will 35 see that this is true. So cast the lot your- self into the lap of Justice, never fearing but that its response will be absolutely true. Chelaship is an educational as well as a pro- bationary stage, and the chela alone can determine whether it shall end in adeptship or failure. Chelas, from a mistaken idea of our system, too often watch and wait for orders, wasting precious time which should be taken up with personal effort. Our cause needs missionaries, devotees, agents, even martyrs, perhaps. But it cannot demand of any man to make himself either. So now choose and grasp your own destiny — and may our Lord's the Tathagata's memory ^^ aid you to decide for the best. K. H. LETTER VIII 14 Since your intuition led you in the right direction and made you understand that it was my desire you should go to Adyar immediately, I may say more. The sooner you go to Adyar 36 the better. Do not lose one day more than you can help. Sail on the 5th, if possible. Join Upasika at Alexandria. Let no one know that you are going, and may the blessing of our Lord and my poor blessing shield you from every evil in your new life. Greeting to you, my new chela. K. H. LETTER IX ^' I , •. Sigh not for Chelaship ; pursue not that, the dangers and hardships of which are unknown to you. Verily many are the chelas offering themselves to us, and as many have failed this year as were accepted on probation. Chelaship unveils the inner man and draws forth the dormant virtue as well as the dormant vice. Latent vice begets active sins and is often followed by insanity. Throw a glance round, make an enquiry at Bareilly and Cawnpore, aad judge for yourself. Be pure, virtuous, and lead a holy life and you will be protected. But remember, he who is not as pure as a 37 young child better leave chelaship alone. I have forbidden at Headquarters to send over any letters to me. ■■ K. H. P.S. ^'' The process of self-purification is not the work of a moment, nor of a few months, but of years, nay extending over a series of lives. The later a man begins living. the higher life the longer must be his period of probation. For he has to undo the effects of a long number of years spent in objectsi diametrically opposed to the real goal. LETTER X^^ He who damns himself in his own estimation and agreeably to the recognised and current code of honour to save a worthy cause may some day find out that he has reached thereby his loftiest aspirations. Selfishness and the want of self-sacrifice are the greatest impediments on the path of adeptship. K. H. 38 LETTER XP« My chelas must never doubt, nor suspect, nor injure our agents by foul thoughts. Our modes of action are strange and unusual, and but too often liable to create suspicion. The latter is a snare and a temptation. Happy is he whose spiritual perceptions ever whis- per truth to him ! Judge those directly con- cerned with us by that perception, not accord- ing to your worldly notions of things. K. H. INDIA AND THE THEOSOPHICAL MOVEMENT LETTER XII ^' Degrade not truth by forcing it upon unwill- ing minds. Seek not to secure help from those whose hearts are not patriotic enough to unself- ishly work for the good of their country-men. " What good can we do ? " is asked. " What benefit can we confer upon humanity, or even our own country ? " Luke-warm patriots, verily, are they. In the presence of his country perishing in its nationality for want of vitality, and the infusion of fresh forces, the patriot catches at a straw. But are there any true patriots in Bengal ? Had there been many, we would have sent you here before now; we would have hardly allowed you to remain three years in India without visiting Calcutta, the city of great intellects and — no hearts. You may read this to them. K. H. 42 LETTER XIII ^ Do not forget that all the good results that are in store for our India . . . are all due to her [H. P. B.'s] individual efforts. You can hardly show her enough respect and gratitude, or more than she is entitled to . . . You will have to carefully impress them with the sense of the exalted position she ought to — if she does not — hold among those Hindus who have remained true to the Past, care not for the Present, and work but for the Future, which will be great and glorious if she is only supported and helped by them. K. H. LETTER XIV "^ Effects of the cycle: Mr. Sinnett was given notice by his Proprietors to quit the Editor's office 12 mcnths hence — for supporting the natives and being a theosophist. Unless a native capitalist comes out to start a rival paper — one that would crush the Pioneer — with 43 Mr. Sinnett as its editor, I will despair of India indeed. The above is secret entrusted to your honour. But I will write to Norendro N.S. ^^ and have a talk with him upon the subject. Till then — not a word. K. H. LETTER XV ^ Turn to the P'wneer of August 7th and read with attention the article " Indo-British India ". Think you the Editor would have ever written it had he been left merely to the acquaintance and friendly feelings of the Hindus — your and viy countrymen ? And think you, that a series of such articles, in such a (hitherto) consei'vative paper, written by one so haughty though at the same time so noble and so just a man would do no good to any one ? Such is the first political fruit of the Society you have the honour to belong to. And, instead of doubting, thank heaven, if you have a patriotic heart beating in your breast, that there are a few " Brothers " yet left to India, 44 to watch over her interests, and protect her in hours of danger ; since in their hourly increas- ing selfishness none of her sons seem to ever remember they have a Mother — degraded, fallen down, and trampled under the feet of all, of conquerors and of the conquered — still a MOTHER. Take care . . . Doubt is a dangerous cancer. One begins by doubting a peacock^ and ends by doubting — KOOT HOOMI LETTERS OF PERSONAL COUNSEL LETTER XVI ^^ I COME to you not alone of my own accord and wish, but also by order of the Maha Chohan, to whose insight the future lies like an open page. At New York you demanded of M. an objective proof that his visit to you was not a maya — and he gave it ; '^ unasked, I give you the present one : tho' I pass out of your sight this note will be to you the remin- der of our conferences. I now go to young Mr. Brown to try his intuitiveness. To-morrow night when the camp is quiet and the worst of the emanations from your audience have passed away, I shall visit you again for a longer conversation, as you must be forewarn- ed against certain things in the future. Fear not and doubt not as you have feared and doubted at supper last night : the first month of the coming year of your era will have hardly dawned when two more of the " enemies " '^^ will have passed away. Ever be vigilant, zealous and judicious ; for remember 48 that the usefulness of the Theosophical Society largely depends upon your exertions, and that our blessings follow its suffering " Founders" and all who help on their work. K. H. LETTER XVII 27 Watch for the signal : prepare to follow the messenger who will come for you. K. H. 