THEOSOPHICAL BLOOMS

THEOSOPHICAL BLOOMS

 Dedicated to All Students of Theosophy
by U. S. Pandey

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A NEW LIGHT ON AWAKENING

A NEW LIGHT ON AWAKENING
[Studies in “Light on the Path” by Mabel Collins]

Synopsis:

‘Light on the Path’, scribed by Mabel Collins (1851-1927) and published first in 1885, was described as “A Treatise written for the personal use of those who are ignorant of the Eastern Wisdom and who desire to enter within its influence”. It was also called “A Fragment from the Book of Golden Precepts”. This was the first of the three treatises which occupy a unique position in the Theosophical Literature. It has Precepts having several layers of meaning. While an understanding of the Precepts awakens the Consciousness to its right place, ‘Living the Teaching’ quickens the evolution of those who are on the Path.

The Study is made in 5 presentations:

1. What is The Path and What is Awakening?

Ancient Wisdom always suggests a Path and the need for the men and women of the world to awaken themselves to that Holy Path. Irrespective of our realizing this fact, Nature and its Laws – which are inseparable – work to advance the Human/Cosmic evolution, a process to the Gates of Gold, the Ultimate Reality. Preliminary work for getting ready to Awaken is Imperative.

Madame Blavatsky in her preface to the First Book “ISIS UNVEILED” says: Hermetic Philosophy, the anciently universal Wisdom Religion [Sanatana-Dharma] is the only key to the Absolute in science and theology.

She was also the first person to ‘synthesis’ Religion, Philosophy and Science and give out an integrated picture of the manner, method and evolution of Manifestation in her book “THE SECRET DOCTRINE”.[Rahsya-Grandha]

She brings out the Ideal which leads humanity to the TEMPLE OF DIVINE WISDOM;[this is a metaphorical statement for Parama-Pada = ultimate state of being] and added on to that the existence of Celestial Beings who guide, associate and process the Humanity through its course of Obligatory Journey.

She meticulously points the WAYS advocated by various religious and philosophical studies of the World and brings up the Unity in their essence and identity in their approach.

Her Key point is that Humanity is to Awaken itself for its Enlightenment and possible Advancement. There are various Paths in this endeavor but all become ONE when it comes down to the understanding of human  taking. The names and terms by which they are elaborately explained may differ, depending upon the contemporary necessity and levels of peoples’ understanding. When we bring up the Common factors in each of them, they are invariably the same.[Ekam Sat, Viprah bahudha vadanti, (Rig-veda)]

Yet, before attempting to know how they dovetail to become one, it would be necessary to have a preliminary idea of the constituent principles and the equipments [Tatwas and Koshas] that a human-being is composed of. Without a crisp  intake of this, it would not be possible to come know the human predicament, not to speak of its resolution.

Human-being has an undercurrent of ‘Consciousness’ [Chetana/Prajna] and is also endowed with Self-Consciousness, which makes him entitled to question, investigate and find out the Ultimate Source of existence.

The theosophical understanding is that the Human-being is a composition of Seven constituent Principles, out of which four are purely temporal and three are permanent factors. This makes him/her both impermanent and permanent (Mortal and Immortal).

Allowing the Consciousness, which we already stated to be the under-current, human-being has corresponding bodies (Kosha-s) built in suitably with the matter (material) available at different planes of Nature in the Globe (earth) one lives in. That we live, move and have our being in a Globe, in itself a part of a vast system of one of the Universes caused by the Absolute, is a common understanding.

When we speak of consciousness, we are also aware that we do not necessarily a ‘continuity’ of such a thing throughout our knowledge or memory. Consciousness is only ‘continual’ but not continuous with us, because of the nature of material with which we are made up. Will it be possible to make this consciousness be with us all the time, in other words, a ‘continuous consciousness’?

We live in ‘differentiated’ states of consciousness, though we may not be aware of that situation. Drawing attention to this central factor and placing before us the need to become aware of this – is the work of philosophy, by whatever name and adjective we may call it.

There is a Way to be ‘continuously’ conscious; and that way is the “Path”. Light needs to be shown on the Path. That is exactly what philosophy does: Awakening one to that state of consciousness. But it cannot be an easy or rosy path. It may appear to be full of thorns and pricks, but once we realize the ‘ultimate reality’ of it, we tend to move towards it in spite of odds and anomalies.

Nature and its Laws provide us the opportunity as we equip ourselves with the need for such realization. Light on the Path, we intend to explore in the series of the current study, is “A Treatise written for the personal use of those who are ignorant of the Eastern Wisdom and who desire to enter within its influence.” It was dictated by the Master Hilarion, who himself received it from another Great One called The Venetian, who translated from Sanskrit into Greek for his disciples.

The book contains Light on the Path in two parts, a short essay on Karma; and also a  long essay on Green Leaves (which part is not included in the editions now available). The scribe of the book is one Mabel Collins, a contemporary of Madame Blavatsky.

The book opens with the following remark:

“These rules are written for all disciples: Attend to them.”

The 4 injunctions, before the study, are given thus:

  1. Eyes must become incapable of tears.
  2. Ear must have lost its sensitiveness.
  3. Voice must have lost the power to wound.
  4. Feet must be washed in the blood of the heart.

***

  1. Deprivations and Acquisitions much needed.

Certain physical and psychological traits, inborn attributes need to be ‘shed’, such as Ambition. Desire for Life, for Comfort, Sense of separatedness, Sensation, hunger for Growth; and yet Stand Alone and Isolated. Similarly one has to desire only that which is within, beyond and Unattainable. The Light of the World is within each of us; and only that Light shows the Path Proper. We need to Seek Out the Way to become ‘unconditionally and absolutely Free’.

When we realize that as ‘units of consciousness’ that are inseparable with the whole of consciousness, the first effort is to make ourselves free from the extraneous material that has for historical and geographical reasons enters into ourselves. We are initially accustomed to a way of life that is totally ‘worldly’ and mechanical. As we sense that there is something beyond that and the real man is essaying to wake us up into that, There has to be a sincere advancement to uplift ourselves to that supreme splendor.

*  The whole idea is to  suggest that we are involved and absorbed in this world (Bhava-sagara), but there is a real one by name Kshira sagara, the ocean of Milky waters. Less (no) attention to this world and all (whole) attention to the other.

This list suggested as ‘depriving’ and getting free from the inhibitions that bind us to the bonds of worldliness. They are suggested as the following:

Ambition

Desire of life

Desire of comfort

Sense of separatedness

Desire for sensation

Hunger for growth.

One may immediately think that our existence in the world will be totally meaningless and purposeless if we deprive any of them. This is because we look to things of the above from purely outer worldly point of view. We need to look at the physical things, events and circumstances from the spiritual point of view. It is this capacity to look to things ‘as they are’ but not as they appear to be to the physical eye. We have an eye, mental, buddhic and spiritual too, which we have not yet opened to operate and effectively function. This is the gradual opening or ‘awakening’ that is needed. Unless we see things with the spiritual eye, we would not be seeing them in their totality and entireness.

One may ask: How can I live without ambition? We cannot be ambitious in worldly pleasures, wants and the like. once they are ‘illusory’, temporary and ever-fleeting. Ambition is not to get the worldly positions and possessions. This brings into the picture as to what is generally called in terms as Discrimination and Desirelessness. (Viveka and Nishkama). Viveka alerts us to seek only those that are with us all through, such as virtues like Friendliness, Compassion, and Cheerfulness etc. It will decidedly tell us not to run after temporary, imaginary and ever-fleeting matters of life. Be ambitious but not be attached to those which you obtain through that attitude. We must work like those who are ambitious but not anchored to the fruits of such actions. Advancement or achieving  is the basic need. But this is not at the cost of loosing sense of ‘oneness’ with life.  But this not an outflow of Competition and Comparison with other persons and events in life. ‘Do I really want what I am aspiring for?’ should be an ever-relevant question before us. ‘Deserve and Desire’ is a popular statement. What we deserve will naturally come to us. This is the trust’ in Life and the Laws of Nature. Whatever comes to us in the course of life is what we have brought in through our actions, thoughts and feelings. We cannot escape from them, nor avoid them. Knowing that the results flow from ourselves through the energies put forth by us is the fact we should assimilate. We must have the respect and reverence for Life and brings the Trust needed in the Divine Justice. When the latter is working, there can be no scope for ‘personal injustice’. This trust makes us work like a person who is ambitious outwardly, but when we look into our own heart there is sort of attachment to that result of ambitiousness.  Cheerfulness comes in when we strictly aware that nothing happens to us unless we have invited that to happen. We create our own circumstances, nourish and live in them.

Then the question remains: what is it that must be desired?

Again a long list is provided for our detailed understanding.

Only that which is within you

Only that which is beyond you

Only that which is unattainable

Power ardently

Peace fervently

Possessions above all.

*Realization of reality; universal power and peace.

There is within each of us the “Inner Ruler Immortal” (Antaryami), who is the spark from the Divinity through the Monad.  The Divine Light is also spread over all the world and universe. Yet it is easily not attainable and a lot of sincere attention to the virtues like Discrimination and Desirelessness are practiced and made part of our being in daily behavior.

There is a Power that passes all things new and fresh in appearance. It lives and moves in the hearts of Those who know the Self as One.

There is a Peace that passes all Understanding. It lives and moves in the Hearts of Those who live in the Eternal.

That Peace must also brood over us all the time. That power must uplift us and allow us to see the New Light of Awakening.

Here the Awakening is from the world of illusion to that of Real. Before we aspire the Real World descend upon the Earth, each individual on Earth must rise himself to that state of  Ever-Being.

Man enlightens himself and touches the Universal Flame.

What we intend to ‘possess’ must belong to the Soul, but not to the common place world. Illusory character of all riches, properties, attainments etc. must be realized. The ‘Killing’ part of the Saadhana, as said in the above statements must ultimately lead us to Belief/Faith in the ‘real world’ spoken of.

The Peace now obtained is very sacred as it will not allow you to fall down. You will become an “Achyuta” at this stage.

The Power which is obtained may mean nothing in the popular world, where you will be ‘none’ but in the real world it is everything.

After enjoying the fruits of deprivation of the false positions and desiring the right things, the newer state of SEEKING starts.

What is it that must be sought?

The Way. The injunction here is that the Way must be sought for its own sake and not for any reward or award.

The way must be sought in the following method:

By retreating within.

By advancing boldly without.

The way is not found by 1. Devotion alone 2.Religious contemplation alone, 3.Ardent progress alone, 4. Self-sacrificing labor 5.Studious observation of life. All steps are necessary to make up the ladder. The vices, as they are surmounted, and virtues, as they are meticulously followed, create an atmosphere and a happy future. They are ‘useless’ when they are standing alone. *Truth is not to be obtained by one Virtue alone; all virtues when together make one True. Make a pth of your own. There is a similar statement in Bhagavad-gita too.

The whole nature of man must be used Wisely by one who desires to enter the way.

EACH MAN IS TO HIMSELF ABSOLUTELY THE WAY, THE TRUTH, AND THE LIFE. But he is so only when he grasps his whole individuality firmly, and by the force of his awakened spiritual will, recognizes this individuality as not himself, but the thing which he has created for his own use. Each of the steps is to be thoroughly understood, experimented and utilized.

Seeking should not be at the ‘mind’ level, it is only verbal or intellectual. Seeking has to be at a level beyond the mind. Mind may receive the Truth but the Spirit cannot receive it unless asked by the Buddhi (Intuition).

When the Seeking is thorough, properly exercised and Sincere, the Man will be able to bestow upon the world his own Peace.

  1. The Song of Life

The song of Life is the lesson of harmony and to way to ‘look intelligently into the hearts of living beings’. This makes way for listening to the Voice which is Soundless (Anaahata). All the lessons of Nature and its Laws are to be taken into the Soul.

As a consequence of deprivations and acquisitions arrived at, the Learner of Wisdom has arrived at a space of Peace. He is now, technically, a Disciple.

He is able to Stand on his own because of the Confidence he has put in.

He is able to hear because he has opened the doors of soul.

He is able to see because he attained perception.

He is able to speak because  he has attained the power of helping others.

He has conquered Desire and attained Self-knowledge.

He has seen his Soul in its bloom (Atma-Sakshatara) and is able to recognize it.

He has heard the Voice of Silence, where Peace alone is posited. This is the Hall of Learning.

Now he is in a position to see things ‘non-personally’ and impartially. The element of personality is not subjecting him  he has become his own Master, in a way.

This is one sort of achievement, not the full feature. The victory so far got must be preserved carefully and securely.

Now, the statement of hearing the’ Voice of the Silence’ is to be carefully examined.

True Guidance comes only from Within, that is the Heart – the seat of Antaryami. In entering this Hall, real Learning begins.

The advancement in Spiritual learning is always a manner of Proper preparedness by the student (Aspirant). When the student is ready, Master is always there to instruct him and give further lessons.

Learning, again, involves a Conflict and Confrontation.

One has to fight though he is not the Warrior. He should look at his warrior and let him fight in him (as he is already the Antaryami available; and is now made ready to take over things on behalf of this student. The Antaryami is the Higher-Self, which has had the lower-self truly and totally subdued to him).

This is action without the Do-er. Disciple is acting, no doubt, but he is acting upon the orders of the Higher-self, the Warrior. The aspirant is only a chariot, vehicle; the reach Hero is the Chakradhari, the man at the wheel. The student has to meticulously hear to the dictates of the man at the Wheel and follow. This is also a state where the lower and higher Selves have united perfectly. The Doer and the Dictator is truly One. Doer in his lower senses had thought that he himself is the dictator, but now he has realized that he is the follower of his Antaryami, who is under direction of The High-Power.

Here again is provided a caution. The Inner Ruler is ‘not one who him desert you’ when you have awakened him. But you must guard yourself from the position you have attained. You must be more alert that you do not desert him. Undivided devotion and undisturbed absorption with him must be the rule or diction for you.

‘Listen to the Song of life.’ Life needs to seen in deeper levels.

When you visit the ocean of life, first you see the Hoare of the water currents. Get into the waters and then alone you come across the still waters of the Peace. When you further proceed undaunted you will the diamonds and pearls of life, the emblem of ‘eternal peace’. This is also described as ‘eternal vigilance’ and ‘melody of heart’.

‘Living in desires’ appears to be a pleasurable and easy path, desires are only the ‘outer horror’ and illusive. Once this fact is learnt, effort should be to stick on the ‘real’ and ‘divine’.

‘Store in the memory of the melody you hear and learn from it the lessons of harmony,’ is the instruction.

Life will seem to be a struggle and conflict, but one must carry the fight (of seeking) firm as a rock. True seeker will never fall, never subject to defeat. He will ‘win’. This absorbing faith must lead you. The state of ‘Achyuta’ must enroll and encompass you.

Once you reach this state, you need no longer a Teacher. ‘Life itself has speech and is never silent’. It is a Song, harmony. Let the faculty of ‘hearing’ be clear and direct.

‘Learn to look intelligently into the hearts of men’.

Non-personal point of view must be absolute with you.

‘No man is your enemy; no man is your friend; all alike are your teachers. Standing ‘aside’ to all events and happenings in life is necessary. You must not be led away by them. Your heart must be pure, so that you can guide others. You will be able to use your powers of harmony and render ‘a worthy service’.

2. Weight of Responsibility

Responsibility that the Learning and Wisdom bestow upon us is very heavy and dear too. We become co-creators and aid the Nature in all its actions. We tend to understand the Laws of Karma and demand the Secrets of Nature that govern the Human life. Compassion and Love become       our weapons on the Path.

Wisdom is Jnana-deepa, the Light. Not only for you, but everyone around.

Light is  supported by the level of your understanding. Responsibility comes up with your realization that ‘all are to be helped’.

Scholarship (wisdom) is to be shared with others, the needy. Parables, anecdotes, ethical teachings are for the masses

For one who knows, there is no other Path, than Wisdom in daily living.

Learning has a great Responsibility. One’s acquiring knowledge and information about the inner laws of nature and life is not for personal pleasure and enjoyment. That Learning must be used in service to the whole of humanity.

Now, the entrance to the ‘Way in Reality’ or the ‘Path Proper’ is before you.

Inquiry into the Secrets that the Earth holds for you. Inquiry into the Holy Ones of the Earth. Inquiry into the inmost, the One, of the final secret, which hold to you through the ages — is the task before you now.

Here come in the laws of Karma, reincarnation and the life after the seeming death, which need to be well understood. Life is an ever-flowing current. You are part of it, but above it. ‘You are on the threshold of becoming more than man.’

Manushya is now reshaping himself to be a Manava. All the results of past lives and actions stand before you. You have only impassionately look at them. Be cheerful, never get depressed and go low. You are in a position to ‘advance’ further’.

You have put your trust (Viswasa) in the Most High (of the Powers of Nature and Divine Law).

If you betray that trust, misuse that knowledge, or neglect it, you may again fall into the pit.

This is the responsibility one must undertake: Not fall back.

The trust must become the greater and deeper trust. Viswasa  becomes Mahaviswasa.  This is the undaunted courage that must lead you. Once you have confided yourself in the Most High that will lead you to the other shore of the ocean of Life. This is ‘trusting the life.’ This is the ‘confidence’ in Him who is guiding you all the time. Earlier, you neglected him, not cared for him; but now ‘having placed your confidence in him and belief that he holds the truth within him – ready to bestow you with that, you cannot behave otherwise. Strict Obedience and Adherence to him is the spirit that carries you.

This is the great responsibility now opening before you. Be firm and faithful to that.

‘Hold fast to that which has neither substance nor existence.’

‘Listen only to the voice which is soundless.’

‘Look only on that which is invisible alike to the inner and the outer sense.’

These three are the final instructions on the Path.

Holding fast to that Spirit, which is neither subjective nor objective (Vastu and Vishaya), ever listening to the Anaahata voice, which comes from the Heart and rolling oneself in the  world of the Real — is the final word.

This is the doctrine of the Heart and not of the Eye.

When the heart gets filled in with the ‘Love’ for the real and true, your actions will be blissful to the entire nature you are surrounded in. this s the purpose of Life. You have become the Way and the Light. There need be no further seeking or inquiring.

‘The operations of the actual laws of Karma’ will not affect him any longer. He becomes ‘Karma-less’ or ‘Karma-atita’. He is only a Witness and co-creator to all those happenings. A state of ‘Bliss’ ever encloses him in his becoming that co-creator. Divine laws that are imbibed by him will become invariably operational laws in his behavior and manner.

Understanding is the perfect harmony of life. The verbal knowing becomes the practical/functional operation for him.

Compassion (replaced or consummated by personal passion) and Love for all Beings in nature becomes his normal, unobstructed virtue. It is his Armor. It is the Talisman (Raksha-kavacha).

This may be very heavy, weighty; but is inescapable. Continuing the journey in Spirit and Law is the enduring factor in Life.

The Spiritual Path, which the seeker (aspirant) has taken upon himself is self-supporting, endless and infinite. It is the eternal truth with which he has embraced.

Life is hidden, but is vibrant in every atom.

Light is hidden, but it is shining in every creature.

Love is hidden, but it is embracing all into Oneness. (A.B.)

1. Green Leaves of Love

Love is the fulfillment of Law. Feel the Power of Love, rather than the Love of Power. Love is the first and the last attribute of the Divine. Love is inseparable with Immortality. Let us remember that there are still buds in the springs and they need our care and nourishment.

Green Leaves, on its own, is a short piece stressing that Love is the most miraculous power in Life; and can be invoked by ending the notion of ‘separatedness’.

The importance of Love in life places it on equal status with Immortality. When we die down to the mortal portions of our being, we are Immortals. Body or No body we exist all the time of eternity. The divine qualities endure and culminate in Love.

Love, we are told, is the first and last virtue we need to possess.

We normally love power but do not know the power of love.

‘Love conquers all,’ is an ancient saying. There is nothing you cannot win over if you have the Love Immortal.

Love as any other quality is both inward and outward.

While Passion, Desire, Sensation are outward expressions of love, Compassion, Discrimination and unselfishness; touching and working with the Heart are the inward feelings.

Love (personal) includes periodical/seasonal fading out and withering away. But we must remember that we live in universe which is lively, lovely and lightening.

Opposite term for ‘Love’ is ‘Lazy’, not hatred as we commonly suppose.

The text is preceded by a short poem: Words from the Master in Love to the Disciple, which reads as below:

  1. Brave heart it is that sees the light!

Strong soul that scents the fragrant air!

None else can hope to scale the height:

None else can breathe the silent prayer.

  1. Put pleasure a back and let her laugh,

Bid peace turn her pale face from thee:

In them you find a changeling half

Of that great joy that lives in me.

  1. I bid my children look afar

To where I stand alone – and wait.

Push back the heavy iron bar

That clamps and holds the golden gate.

` 4. Yes, push it back; for in your hands

My strength lies waiting, for your will;

Enter with me the shining lands,

Climb thou with me the golden hill.

5.But know that slaves have here no place.

Pleasure or pride, or peace or pain,

These bring no changes on thy face;

As my power waxes – theirs must Wane.

“Love is the fulfilling of the law.”

“Remember, there are still the buds in Spring! “

The text proper is divided into 3 sections, 1.first explaining the Power of Love, 2. Iron bar that obstructs and 3. Five qualities needed to enter the Brotherhood of Love.

  1. Love is a miraculous thing, resembling that which is miraculous only to that. Love is the atmosphere, or ether, in which the spiritual spheres revolve, and until the soul is aware of it, and at home with it, spiritual life has not begun.

Never let your heart harden or grow dark because it is left empty. Water the barren place that the green may cover it quickly when the sun shines therein again.

These green leaves, the resurrection and glory of the heart, these passions of feeling and of emotion, may drive men to fever and from fever to madness. But this is because men are blind and ignorant, and do not know how to build up out of a man a divine creature.

Transform all feeling into power, all life into thought.

Take emotion and make it a purpose.

Take fever and make it force.

Take madness and make it divine confidence.

  1. The golden Gates are those portals which admit to spiritual life. They do not close on it – they admit to it.

The iron bar is that artificial and temporary consciousness which makes you into separate existence. That is the first thing which has to be put aside on the threshold of occultism, the one thing that must be surrendered as the mere fancy or phantasy of a passing form of experience.

The disciple becomes like a dove that is clothed in plumage. If in his person power be seen and forced be used, that power and that force come from the great brotherhood of love to which he belongs, and not from himself.

It is through your love you must learn. Dwell upon it, cultivate it, and study it.

Never lose sight of the brotherhood of humanity which surges and presses upon the brotherhood of love.

 

  • Five qualities that must be possessed for one who enters the brotherhood of love:
    1. Capacity for faith or unconscious knowledge.
    2. Divine Confidence or Hope Inextinguishable.
    3. Gift of charity, which makes forgiveness of offences a natural act, not an enforced one.
    4. Power of Pure Love, which gives without expectation of any return.
    5. Consciousness of the Unseen, or the knowledge of Super-nature.

The attributes are:

  1. Discernment
  2. Reason
  3. Justice
  4. Honor
  5. Vision of the inner eye
  6. Hearing of the inner ear
  7. Sense of spiritual touch.

Love is the first attribute of the Divine, and the last also. Immortality and love are therefore almost identical, for they cannot be separated. There is no death for those who live in love.

Awakening to the New Life of Light makes us Strong Pillars in the Temple of Divine Wisdom, that is no other than a figurative statement for the Living Universe.   ###

 

 *****

 

 

 

 

Prelude to “ISIS UNVEILED”

ISIS UNVEILED is the first ever book published under the classification of theosophical literature. Though the Theosophical Society was formed in 1875, there was no literature available till this publication came out in 1877. Members and public had to be content with the communications sent by the founders occasionally, pamphlets and circulars issued. The monthly journal The Theosophist was started only in 1879, when the founders landed in India.

Madame H P Blavatsky [ 1831-’91 ] wrote — rather compiled — this big and voluminous book and got it published by J W Bottom, 706, Broadway, London,Bernard Quaritch. She sub-titled the book: A Master-key to the Mysteries of Ancient and Modern Science and Theology; and dedicated the work “To the Theosophical Society, which was founded at New York A.D 1875 To Study the Subjects on which They (the volumes) Treat.”

The book is divided into 2 parts, namely Science and Religion, each running to 600 and odd pages in fine print. Each section is prefaced independently, plus a helpful index added at the end. Under a caption ‘Before the Veil’ an introduction to the work is rendered in the beginning running to around 40 pages, a purposeful glossary of terms used being a part of it. Madame Blavatsky wrote and published “The Secret Doctrine” in 1888; eleven years after the first book came out. Isis Unveiled and The Secret Doctrine go together as parts of an integrated exposition of the ‘accumulated Wisdom of the Ages.’ Readers would find it useful to keep this view-point in mind while studying either of the texts.

“Of all the books I have put my name to, this particular one is, in literary arrangement, the worst and the most confused,” says Madame Blavatsky in her article ‘My Books’ published in May 1891 issue of Lucifer. She further analyses:

Isis is full of misprints and misquotations; contains useless repetitions; and most irritating digressions. The book has ‘no system in it, — as if a mass of  Independent paragraphs having no connection with each other, had been well shaken up in a waste-basket, and then taken out at random and published.’

This was her first book. She inserted many ideas that were supplied to her by the Spiritual Teachers and was anxious to share her new-acquired knowledge with the readers spread all over the world.

By her own admission, ‘Isis contains a mass of original and never hitherto divulged information on occult subjects.’ She includes the following reviews on the book:

This monumental work — about everything connected with magic, mystery, witchcraft, religion, spiritualism, which would be valuable in an encyclopaedia. —North American Review

It must be acknowledged that she is a remarkable woman, who has read more, seen more, and thought more than most wise men. Her work abounds in quotations from a dozen different languages, not for the purpose of a vain display of erudition, but to substantiate her peculiar views — her pages are garnished with foot-notes establishing as her authorities, some of the profoundest writers of the past. To a large class of readers, thisremarkable work will prove of absorbing interest — demands the earnest attention of thinkers, and merits an analytic reading. —

Boson Evening Transcript

The appearance of erudition is stupendous. Reference to and quotations from the most unknown and obscure writers in all languages abound, interspersed with allusions to writers of the highest repute which have evidently been more than skimmed through.

—N.Y.Independent

An extremely readable and exhaustive essay upon the paramount importance of reestablishing the Hermetic Philosophy in a world which blindly believes that it has outgrown it. —N.Y.World

Most remarkable book of the season. —Com.Advertiser

[To] Readers who have never made themselves acquainted with the literature of mysticism and alchemy, the volume will furnish the materials for an interesting study — a mine of curious information.

—Evening Post

They give evidence of much and multifarious research on the part of the author, and contain vast number of interesting stories. Persons fond of the marvelous will find in them an abundance of entertainment.

— New York Son

A marvelous book both in matter and manner of treatment. Some idea may be formed of the rarity and extent of its content when the index alone comprises fifty pages and we venture nothing in saying that such an index of subjects was never before compiled by any human being … But the book is a curious one and will no doubt find its way into libraries because of the unique subject matter it contains — will certainly prove attractive to all who are interested in the history, theology, and the mysteries of the ancient world. —Daily Graphic

The present book is the result of her remarkable course of education, and amply confirms her claims to the character of an adept in secret science, and even to the rank of a hierophant in the exposition of its mystic lore.

— New York Tribune

One who reads the book carefully through, ought to know everything of the marvelous and mystical, except perhaps, the passwords. Isis will supplement the Anacalypsis. Whoever loves to read Godfrey Higgins will be delighted with Mme. Blavatsky. There is a great resemblance between their works. Both have tried hard to tell everything apocryphal and acopalyptic. It is easy to forecast the reception of this book. With its striking peculiarities, its audacity, its versatility, and the prodigious variety of subjects which it notices and handles, it is one of the remarkable productions of the century.

—New York Herald

Commenting further on the content of the volumes, she says: Every word of information found in this work or in my later writings, comes from the teachings of our Eastern Masters; and many a passage in these works has been written by me under their direction. She further explains: When I started to write that which later developed as Isis Unveiled, I had no more idea than the man in the moon what would come of it. I had no plan; did not know whether it would be an essay, a pamphlet, a book, or an article. I knew that I had to write it, that was all. I began the work before I knew Colonel well, and some months before the formation of the Theosophical Society.

Writing in ‘The Theosophist’ in April 1886, she mentions the following, seeming to be the aim of the work:_

About ten years ago, when Isis Unveiled was being written, the most important point the work aimed at was the demonstration of the following: (a) the reality of the occult in nature, (b) the thorough knowledge of, and familiarity with, all such occult domains amongst “certain men,” and their mastery therein; (c) hardly an art or science known in our age, that the Vedas have not mentioned; and (d) that hundreds of things, especially mysteries of nature in abscondito as the alchemists called it – were known to the Aryas of the pre-Mahabharatan period, which are known to us, the modern sages of the XIXth century. She was assisted by Col. H S Olcott in editing the book. She asserts the following: The language in Isis is not mine; but (with the exception of that portion of the work which, as I claim, was dictated), may be called only a sort of translation of my facts and ideas into English; It was not written for the public, — the latter having always been only a secondary consideration with me – but for the use of Theosophists and members of the Theosophical society to which Isis is dedicated; Though I have since learned sufficient English to have been enabled to edit two magazines – The Theosophist and Lucifer – yet, to the present hour I never write an article, an editorial or even a simple paragraph, without submitting its English to close scrutiny and correction.

Her article “My Books” was written on 27 April 1891, a few days before her casting away the physical body ( 8 May 1891). The book made wonderful impact on the Indian scholars too. It is worth noting here that Damodar Mavlankar and T Subba Row, who were attracted to the theosophical movement from the time the founders arrived in India, were greatly influenced by the rich content of the book. In his letter dated 3 February 1882, T Subba Row writes: ‘Though no Branch Theosophical Association has yet been established here, there are a good many gentlemen here who sincerely sympathize with your aims and objects and who would be glad to see you. … Your Isis Unveiled has made a very strong impression on their minds—’ As was said elsewhere in this book, Madame Blavatsky made ‘Nature’ stand up in the deposition box and reveal her laws, principles and working systems. Madame Blavatsky remained a mere recorder to the benefit of generations of thinkers.

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[Extracted from Dr N C Ramanujachary’s book “In the World of Magic”]

Knowledge of Theosophy – by Dr N C Ramanujachary

Theosophy, or the Divine Knowledge as we prefer to call it, is very abstract and abstruse too. It is something that cannot be communicated in words. What one can do is only to communicate some ‘knowledge about theosophy.’ In her preface to the enlightening book ‘The Key to Theosophy’, Madame Blavatsky in clear terms expresses thus:

“This is only a key to unlock the door that leads to the deeper study.

“That it should succeed in making theosophy intelligible without mental effort on the part of the reader, would be too much to expect.

“To the mentally lazy or obtuse, Theosophy must remain a riddle; for in the world as in the world spiritual each man must progress by his own efforts. The writer cannot do the reader’s thinking for him, nor would the latter be any the better off if such vicarious thought were possible.”

Yet the book includes information as to the meaning of the term, its relationship with other branches of human study and the matter/manner of living the life for a better future. There also is a definite statement about the “Theosophical Masters”, and how this data is “abused” by some.

“In the first place They are living men, born as we are born, and doomed to die like every other mortal. — We were the first to talk and to make the fact of existence in the East of “Adepts” and “Masters” and Occult knowledge known,” she asserts in the penultimate chapter of the book.

A preliminary understanding in Theosophy will be the result for a reader of the   book .

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To begin with, the fusion of Science and Religion is necessary. Immortality of the soul can be easily proved as a problem of Euclid – this is what Blavatsky says to be the lesson she obtained from the Adepts of the East.

The Theosophical Movement is an experiment which the Great Ones have propelled, moved by their noticing the readiness of intellectuals in absorbing certain new ideas, which would eventually make them advance to the region of Intuition. Some see it as the precursor of the New Age – in the scheme of continuous advancement in Human thought.

Real Founders have great concern for the ‘regeneration of spiritual ideas/upspring in India’; to its taking the lead once again in transmitting the ‘flaming spiritual concepts’ to the world-at-large and this is clear from their first letters to A O Hume and A P Sinnett.

T Subba Row’s letter to Blavatsky about the currency of ‘Occultism in South India’ and further contacts afforded by him need a careful study. The contacts HPB made with the Yogis and Scholars, particularly one at Varanasi with Maa-ji  – have formed the needed firm foundation in making the early plans and programs of the Society.

Among many changes she brought about in the contemporary consciousness, as well as to the future generations is that of (1) re-establishing the Master-Disciple relationship; (2) the restatement of connectivity of Humanity with the Absolute through its several differentiations  — are of perennial value. They need much focus and reflective attention today in popularizing the philosophical ideas (hypotheses) into the day-to-day working system (reality).

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Theosophical Association gives a free and open choice to the Intellectuals.

Look at the following statements of HPB and the Masters:

‘No one else’s opinion should be considered superior to the voice of one’s own conscience. Let that conscience, therefore, develop to its highest degree, guide us in all the ordinary acts of life. As to the conduct of our inner life, let us concentrate our entire attention on the ideal we have set ourselves, and look beyond, without paying the slightest attention to the mud upon our feet. Those who are capable of making this effort are the true Theosophists; all others are but members, more or less indifferent, and very often useless.’

(Collected Writings, vol.xi, p.135)

‘Once a student abandons the old trodden highway of routine, and enters upon the path of independent thought-God-ward- he is a Theosophist, an original thinker, a seeker after the eternal truth, with ‘an inspiration of his own’ to solve the universal problems.’                                                              (Coll. Wr. Vol.ii, p.102)

‘One of the first proofs of self-mastery is when one shows that he can be kind and forbearing and genial with companions of the most dissimilar characters and temperaments . One of the strongest signs of retrogression when one shows  that he expects others to like what he likes and act as he acts.  (Coll. Wr. Vol.viii, p.450)

‘Intentions and kind words count for little with us. Deeds are what we want and demand.                                 (Letter no. 4, p.87, Letters of Masters of Wisdom, vol.i)

‘It is the esoteric philosophy alone, the spiritual and psychic blending of man with Nature, that, by revealing fundamental truths, can bring that much desired mediate state between the two extremes of human Egotism and divine Altruism, and finally lead to the alleviation of human suffering.                    (ibid. vol.ii, Lr.82)

‘There is purpose in every important act of Nature, whose acts are all cyclic and periodical.                                                                                                  (S.D. vol.i, p.640)

‘It is not that Spirit dwells in Matter, but Matter which clings temporarily to Spirit, and the latter alone is eternal, imperishable abode for all things visible and invisible. (Isis,I,p.428) Matter is as eternal and indestructible as Spirit and one cannot be made cognizant to our senses without the other – even to our highest spiritual sense.’                                                                                       (Coll.Wr.iv, p.297)

One can find such very scintillating thoughts on any page of theosophical writings. What needed is that one has to intuitively explore further, using the thoughts as Spring-board.

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Madame Blavatsky is the person who re-introduced the Ideas of Master, Disciple into the modern world and the inseparable relationship among them (similar to that of Absolute and the Universes). She also maintained that this idea is ‘revival’ in the East and the first in West. While she made very many descriptive statements on the Masters and the Disciple’s relationship with them, the following stands bright and more revealing as to the advanced status of the Master on the ladder of Evolution.

“A Mahatma is a personage, who, by special training and education, has evolved those higher faculties and has attained that spiritual knowledge, which ordinary humanity acquire after passing through numerous series of incarnations during the process of cosmic evolution, provided, of course, that they do not go, in the meanwhile, against the purposes of Nature and thus bring to their own annihilation.”

The ‘obligatory pilgrimage (mentioned in the third fundamental proposition), possibility of ‘reincarnation’,  need for obtaining ‘spiritual knowledge’, working against the nature and inviting a sort of punishment and all those revealing ideas are implied in this seemingly casual and simple statement. An aspirant needs do a lot of ‘home work’ to come to a reasonably good understanding of the essentials.

What was revealed by her on the topic of ‘helping the humanity’ through the royal way of ‘discipleship’ can be studied profitably and effectively. This will dovetail into the study of ‘cosmic evolution’ too.

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In her preliminary survey to the historical factors concerning the Occult Lore, HPB says the following:

The majority of ‘Mankind hates to think for itself.’ It hesitates ‘to step for a moment outside the old well-beaten tracks, judging for itself, to enter into a new path in some fresh direction.’ Many ‘have never gone to the trouble for themselves on the most important and tremendous problems of man’s inner nature.’

For the student of Occult Lore, white or Divine Magic could no more exist in Nature without its counter-part, Black magic. For him everything in that Nature has an Occult – a bright and a night – side to it.

The real truth is that Magic is still in full sway amidst mankind, however blind the latter to its silent presence and influence on its member, however ignorant society may be, and remains, to its daily and hourly beneficent and maleficent effects.

The true student of Magic, well aware of the truth, looks on in pity, and, if he be wise, keeps Silent.

She sums up to say:

The fact was known to the whole ancient world, and the knowledge of it has survived in the East, in India especially.

The Guardians of the Sacred Lore ‘are living, actually existing men’. ‘It is their philosophy that will have to stand or fall upon its own merits, apart from, and independent of any Adepts’.

The endeavor of the Theosophical movement is to create a set of thinkers, original and truthful; and ultimately ‘a new kind of humanity’ to benefit all in the set direction of the Divine Plan.                        (Preliminary Survey: p. 37 &50)

Approach To ‘The Secret Doctrine’

Approach to “The Secret Doctrine”

Dr N C Ramanujachary

The Secret Doctrine, the prominent work of Madame Blavatsky (1831-’91), is available to the reading public of the world since 1888. This has been commented upon, annotated, abridged and analogized by many the world over all the century and over. Numerous Texts and Discourses have been made and published.

The following ‘short-notes’ is an attempted precise of the Preface, Introductory, the Proem and the New Propositions of the Text, enabling an easy access for the Indian Readers and to inculcate enthusiasm in them to get to the original work.

The internal evidence in the text ‘The Secret Doctrine’ provides the validation of the propositions made, many of which have also been revalidated by subsequent discoveries in Science and History. Clues on the concepts were adapted by scientists and thinkers and further dis-coverage of ‘natural laws’ came out.

The impact, relevance and incidence of the text inclusively endows upon all areas of human thought, consideration. Though the work was stated then to contain what humanity needs for a century to come, it sounds today that much more could be explored and so the text is for all the time.

Among the areas of human thought, Science is considered the prominent branch today. and we shall see, in the following statements, Blavatskian Thought prophesied stand validated today:

The atom is divisible, and must consist of particles, or of sub-atoms.— It is on the doctrine of the illusive nature of matter, and the infinite divisibility of the atom, that the whole science of occultism is built. (S.D.I:519-20)

Occultism says that in all cases where matter appears inert, it is the most active. A wooden or a stone block is motionless and impenetrable to all intents and purposes. Nevertheless and de facto its particles are in ceaseless eternal vibration which is so rapid that to the physical eye the body seems absolutely devoid of motion; and the spatial distance between those particles in their vibratory motion is – considered from another plane of being and perception – as great as that which separates snowflakes or drops of rain. But to physical science this will be an absurdity. (S.D. I:507-8)

The wave motion of living particles becomes comprehensible on the theory of a spiritual … universal Vital principle, independent of  our  matter, and manifesting as  atomic energy  only on  our  plane of consciousness.(SD 2:672)

 What is said with reference to Science is only illustrative; all branches have human knowledge have benefitted from her writings.

 Note on ‘Preface’ to ‘The Secret Doctrine’

Madame Blavatsky, in her Preface to The Secret Doctrine, makes certain points explicit. The book is not an amended and enlarged version of her earlier work “Isis Unveiled.” She apologizes for the delay in the production of the book. She gives two reasons: Ill-health of the writer; magnitude of the undertaking. She also states that the third and fourth volumes of the text will be released depending on the reception from the thinking world on the present two volumes. (These volumes did not come out; even their existence has become a point of debate.)Though she is a foreigner for the English language and is not sure of her literary style, she says that English is employed because ‘it offers the most widely-diffused medium for conveying the truths which it had become her duty to place before the world.’

She makes a distinction between the Author and Writer of the text, suggesting that she is only the writer or scribe while the authorship is with the Teachers that taught her and commanded her to write. This speaks volumes for her reverence and adoration of her Spiritual Teachers.

She emphatically says that the truths put forward are not ‘revelations’ and also that the mystic-lore is not made public for the first time now. Its contents can be ‘found scattered throughout thousands of volumes embodying the scriptures of the great Asiatic and early European religions, hidden under glyph and symbol, and hitherto left unnoticed because of the veil.’ She only gathered them together ‘to make them one harmonious and unbroken whole.’ What she was taught, the result of her own study and observation was put together was worked out as ‘a complete system of thought.’

The Secret Doctrine is the essence of the religious thoughts found out in all religions of the world, exclusively not possessed by any one of them. Various religious schemes that have ‘sprung from it in their origins, are now made to merge back into their original element.’

She succinctly puts the aims of the work thus: ‘to show that Nature is not “ a fortuitous (= accidental) concurrence of atoms”, and to assign to man his rightful place in the scheme of the Universe; to rescue from degradation the archaic truths which are the basis of all religions; and to uncover, to some extent, the fundamental unity from which they all sprung; and finally, to show that the occult side of Nature has never been approached by the Science of modern civilization.’

She takes full responsibility to what is stated in the text, which ‘claims consideration, not by any appeal to dogmatic authority, but because it closely adheres to Nature, and follows the laws of uniformity and analogy. She is accustomed to abuse, calumny and slander; and does not fear them.

Last but not the least, she says, the Text is ‘written in the service of humanity, and by future generations it must be judged.’

Note on The ‘Introductory’

Madame Blavatsky begins her introductory chapter with a quote from Shakespeare: ‘Gently to hear, kindly to judge.’

She begins with the human mind which forms bias and decisive opinion without examining the subject from all its aspects. She refers to ‘Esoteric Buddhism’, a book by Mr. A P Sinnett published in 1883 and the two misconceptions it caused: ‘Limiting Theosophy to Buddhism and confounding the tenets of the religious philosophy preached by Gautama, the Buddha, with the doctrines broadly outlined therein.’ The title of the book was ‘a very unfortunate’ one, ‘because people are always in the habit of judging things by their appearance, rather than their meaning.’

Buddhism is the religious system of ethics preached by Lord Gautama, and named after his title “Buddha”(= the Enlightened). “Budh” in Sanskrit is “to Know.”

‘The “Wisdom Religion” is the inheritance of all the nations, the world over.’ But the book ‘Esoteric Wisdom’ said, no one knows this till 1883.— ‘No theosophical book acquires the least additional value from pretended authority,’ says Blavatsky.

‘Adi, and Adhi Budha, the one (or the First) and “Supreme Wisdom” is a term used by Arya Asanga in his secret treatises. ‘This was the appellation given by the earliest Aryans to the Unknown deity. (The word Brahma was not invented by then.) The epithet of Buddha was humanized later and applied to mortals. Bodha  means the innate possession of divine intellect or “understanding”; “Buddha,” the acquirement of it by personal efforts and merit. Buddhi is the faculty of cognizing the channel through which divine knowledge reaches the “Ego,” the discernment of good and evil, ‘divine conscience’ also; and ‘Spiritual Soul,’ which is the vehicle of Atma. “Bodhi” is likewise the name of a particular state of trance condition, called Samadhi, during which the subject reaches the culmination of spiritual knowledge.

Madame Blavatsky then writes about Gautama Buddha at length. She says it was “unwise” that the esoteric teachings of Buddha were derided. ‘The true philosopher, the student of the esoteric Wisdom, entirely loses sight of personalities, dogmatic beliefs and special religions. Esoteric philosophy reconciles all religions, strips every one of its outward, human garments, and shows the root of each to be identical with that of every other great religion. It proves the necessity of an absolute Divine Principle in Nature. It denies Deity no more than it does Sun. Esoteric philosophy has never rejected God in Nature, or Deity as the absolute and abstract principle. 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.’

She has many points to relate about Buddha: “The Hindu reformer limited his public teachings to the purely moral and physiological aspect of the Wisdom-Religion, to Ethics and Man alone. Things ‘unseen and incorporeal,’ the mystery of Being outside our terrestrial sphere, the great Teacher left entirely untouched in his public lectures, reserving the hidden Truths for a select circle of his Arhats. —-

“His Secret Doctrine, however, differed in no wise from that of the Initiated Brahmins of his day. The Buddha was a child of the Aryan soil, a born Hindu, a Kshatriya and a disciple of the “twice-born’ (the initiated Brahmins) or Dwijas. His teaching, therefore, could not be different from their doctrines, for the whole Buddhist reform merely consisted in giving out a portion of that which had been kept secret from every man outside of the “enchanted” circle of Temple initiates and ascetics. Unable to teach all that had been imparted to him— owing to his own pledges — though he taught a philosophy built upon the ground-work of the true esoteric knowledge, the Buddha gave to the world only it’s outward material body and kept its soul for his elect.”

Explaining the true reason why ‘the outline of a few fundamental truths from the Secret Doctrine of the Archaic ages is now permitted to see the light, after a long millenniums of the most profound silence and secrecy,’ she says the following:

“Toward the end of the first quarter of this century, a distinct class of literature appeared in the world, which became with every year more defined in its tendency. Being based on the scholarly researches of Sanskritists and Orientalists in general, it was held scientific. Hindu, Egyptian, and other ancient religions, myths, and emblems were made to yield anything the symbolist wanted them to yield, thus often giving out the rude outward meaning. Works, most remarkable for their ingenious deductions and speculations, foregone conclusions generally changing places with premises as in the syllogisms of more than one Sanskrit and Pali scholar, appeared rapidly in succession, over-flooding the libraries with dissertations rather on phallic and sexual worship than on real symbology, and each contradicting the other.

“The members of several esoteric schools – the seat of which is beyond the Himalayas, and whose ramifications may be found in China, Japan, India, Tibet, and even in Syria, besides South America – claim to have in their possession the sum total of sacred and philosophical works in MSS, and type; all the works, in fact, that have ever been written in whatever language or characters, since the art of writing began; from the ideographic hieroglyphs down to the alphabet of Cadmus and the Devanagari.”

She summarizes how the Sacred texts have disappeared.

“It has been claimed in all ages that ever since the destruction of the Alexandrian Library, every work of a character that might have led the profane to the ultimate discovery and comprehension of some of the mysteries of the Secret Science, was, owing to the combined efforts of the members of the Brotherhoods, diligently searched for. It is added, moreover, by those who know, that once found, except three copies left and stored safely away, such works were all destroyed. In India, the last of the precious manuscripts were secured and hidden during the reign of the Emperor Akbar.”

“It is maintained furthermore that every sacred book of that kind, whose text was not sufficiently veiled in symbolism, or which had any direct references to the ancient mysteries, after having been carefully copied in cryptographic characters, such as to defy the art of the best and cleverest paleographer, was also destroyed to the last copy. During Akbar’s reign, some fanatical courtiers, displeased at the Emperor’s sinful prying into the religions of the infidels, themselves helped the Brahmans to conceal their MSS. Such was Badaoni, who had an undisguised horror for Akbar’s mania for idolatrous religions. — the true commentaries, as well as almost all the texts, have long since disappeared from the eyes of the profane.”

She recapitulates thus:

“The Secret Doctrine was the universally diffused religion of the ancients and prehistoric world. Proofs of its diffusion, authentic records of its history, a complete chain of documents, showing its character and presence in every land, together with the teaching of all its great adepts, exist to this day in the secret crypts of libraries belonging to the Occult Fraternity.”

She further states: “It is not the fault of the initiates that these documents are now ‘lost’ for the profane; nor was their policy dictated by selfishness, or any desire to monopolize the life-giving sacred lore. – But this was because to impart to the unprepared multitude secrets of such tremendous importance, was equivalent to giving a child a lighted candle in a powder magazine.

“Doctrines such as the planetary chain, or the seven races, at once give a clue to the seven-fold nature of man, for each principle is correlated to a plane, a planet, and a race; and the human principles are, on every plane, correlated to seven-fold occult forces – those of the higher planes being of tremendous power.”

The documents were concealed, but not the knowledge itself or its existence. Mysteries have ever been made a discipline and stimulus for virtue, by the Temple Hierophants.

The first installment of the esoteric doctrines is based upon Stanzas, which are written in a tongue  not known to any modern, in the twentieth century of our era scholars will begin to recognize that the Secret Doctrine had neither been invented nor exaggerated, but, on the contrary, simply outlined; and finally, that its teachings antedate the Vedas. [Every century an attempt is made to show to the world that Occultism is no vain superstition. Once the door permitted to be kept a little ajar, it will be opened wider with every new century. The times are ripe for a more serious knowledge than hitherto permitted, though still very limited, so far.]

She refers to the motto of the Theosophical society, adopted from the Maharajah of Benares (now Varanasi); SATYAT NASTI PARO DHARMAH ( =There is no Religion[or Law] higher than Truth, concluding an idea from Prof. Max Muller’s lecture which says that men fight on earth about religion and in heaven find that there is only one Religion- the worship of God’s Spirit.

At the end, she again refers to the “Old Book” and also to yet another book, as old as the Black Age (Kali-yuga), the dawn of the New Cycle etc.

“The knowledge of the Occult and the powers it confers on man are not altogether fictions, but they are as old as the world itself,” she assures.

The ‘Mundane Egg’ and ‘Divine Thought’ need explanation here.

The ‘Mundane Egg’ is a Universal Symbol, both for its form and its inner mystery. It represents the origin and secret of being. The imperceptible germ inside, without any outward interference of force, produces an active something, gradually evolving into a concrete, living creature, breaks out its shell and comes out as though it is self-generated, self-created being. The ‘first cause’ has no name. As a mysterious bird it drops an Egg into Chaos, and the egg eventually becomes the universe. Brahma, the mundane egg, is called Kalahamsa (the swan in space and time), he becomes the swan of Eternity and lays, at the beginning of each Manvantara, a Golden Egg. The egg is a symbol of the universe and its spherical bodies.

The Divine Thought, or Universal Mind must not be regarded as a projection in the likeness of the intellectual process of man. It is the Absolute Wisdom, transcending the ideas of Time and Space. It is  not resolvable into states of consciousness. The conceptions of a Personal God as changeless and infinite are unpsychological and what is worse, unphilosophical.The “ONE LIFE” is eternal, invisible, yet Omnipresent. It has no beginning, no end. It has periodical manifestations. Between the periodical manifestations, this is called Pralaya, that which rules is the ‘dark mystery of non-Being’. It is unconscious, yet absolute Consciousness; it is unrealizable, yet the one self-existing reality. It is ‘chaos to the sense, a Kosmos to the reason. ’It’s one attribute is the “Great Breath”. This is the perpetual motion of the universe. The Life and the Breath are one and the same, eternal, ceaseless Motion, ever-present SPACE.hat which is motionless cannot be called “Divine”. Within the universal Soul, there is nothing, in fact and reality, absolutely motionless. [The Divinity has Mobility and the consequence is Manifestation of Universes, Worlds etc. The connectivity of the both is because of the manifestation, which will be explained later.]Universal Motion is the only philosophical aspect of the unrevealed Deity recognized from the earlier days of ‘architects of the globe’.‘One Existence’, in terms of Occultism, is the “Deity, an arcane, living (or moving) FIRE, and the eternal witness to this unseen Presence are Light, Heat, Moisture.” These three are cause of every phenomenon in Nature. Intra-cosmic motion is eternal and ceaseless. Cosmic motion is visible and subject to perception is ‘finite and periodical’.As an eternal abstraction it is the EVER-PRESENT. As a manifestation, it is finite both in the coming direction and the opposite, the two being the poles of successive reconstructions. Kosmos has nothing to do with the causal relations of the phenomenal World. Intra-cosmic soul has never had a beginning nor will it have an end. At each new Manvantara, the Cosmic organization may be regarded as its first and final of its kind, as it evolves every time on a higher plane

The esoteric interpretation of the symbols is as below:

  1. The plain disk.   ‘O’
  2. A Disk with a point in it, the first differentiation.

“Aditi in THAT” (Rig-Veda), potential Space within an abstract Space

  1. The point is transformed into a diameter. A divine immaculate Mother-Nature within the all-embracing absolute Infinitude.

When the diameter line is crossed by a vertical one, it becomes the mundane cross.

Humanity has reached its third Root-Race; it is the sign for the origin of human life to begin.

When the circumference disappears and leaves only the +, it is the sign of ‘the fall of man into matter’. Now begins the Fourth Race.

By the third symbol – the circle divided in two by horizontal line of the diameter – the first manifestation of creative (still passive, because feminine0 Nature was meant. The first shadowy perception of man connected with perception is feminine, because man knows his mother more than his father. Hence female deities were more sacred than the male. Nature is therefore feminine, and, to a degree, objective and tangible, and the Spirit Principle which fructifies it is concealed.

The esoteric symbol of Kali Yuga is the five-pointed star reversed, thus        – the sign of human sorcery, with its two points (horns) turned heavenwards, a position every Occultist will recognize as one of the ‘left-hand’ and used in ceremonial magic.

Parabrahman is not “God”, because it is not a God. “It is that which is supreme, and not supreme (paravara), explains Mandukya Upanishad (2.28). it is supreme as cause, not supreme as effect. Parabrahman is simply, as a “Second Reality,” the all-inclusive Kosmos – or, rather, the infinite Cosmic Space – in the highest spiritual sense, of course. Brahma (neuter) being the unchanging, pure, free, undecaying supreme Root, “the one true Existence, Paramarthika,” and the absolute Chit and Chaitanya (intelligence, consciousness) cannot be cognizer, “for THAT can have no subject of cognition.”

Parabrahm is, in short, the collective aggregate of Kosmos in its finality and eternity, the “THAT” and “THIS” to which distributive aggregate cannot be applied.

In the beginning THIS was the Self, one only (Aitareya Upanishad); “THIS” referred to the Universe (Jagat); the sense of the words, “In the beginning,” meaning before the reproduction of the phenomenal Universe.

Narayana moving on the abstract waters of Space, is transformed into the Waters of concrete substance moved by him, who now become the manifested WORD or Logos.

Space is called in the esoteric symbolism “the Seven-Skinned Eternal Mother-Father.” It is composed from its undifferentiated to its differentiated surface of seven layers.

It is not the One Unknown ever-present God in Nature, that is rejected, but the God in human dogma and his humanized “Word.” In his infinite conceit and inherent pride and vanity, man shaped it himself with his sacrilegious hand out of the material he found in his own small brain-fabric, and forced it upon mankind as a direct revelation from the one unrevealed SPACE. The Occultist accepts revelation as coming from divine yet still finite Beings, the manifested lives, never from the Unmanifested ONE LIFE.

Occult Science recognizes Seven Cosmical Elements – four entirely physical, and the fifth (Ether) semi-material, as it will become visible in the air towards the end of our Fourth Round, to reign supreme over the others during the whole of the Fifth. The remaining two are as yet absolutely beyond the range of human perception. These latter will, however, appear as presentments during the 6th and 7th Races of this Round, and will become known in the 6th and 7th Rounds respectively. These seven elements with their numberless Sub-Elements (far more numerous than those known to Science) are simply conditional modifications and aspects of the ONE and only Element.

The Stanzas given treat only of the Cosmogony of our planetary System and what is visible around it, after a Solar Pralaya. That which is given relates only to our visible Kosmos, after a “Night of Brahma.”

The Secret Doctrine establishes three fundamental propositions:

(a)    An Omnipresent, Eternal, Boundless, and Immutable PRINCIPLE on which all speculation is impossible.

There is one Absolute reality which antecedes all manifested, conditioned, being. It is of course devoid of all attributes and is essentially without any relation to manifested, finite Being. It is “Be-ness” rather than Being (SAT), and is beyond all thought or speculation.

This Be-ness is symbolized under two aspects:

Absolute abstract Space (bare subjectivity)

Absolute abstract Motion (unconditioned consciousness)

This latter aspect of the One Reality is also symbolized in the term “The Great Breath”.

Thus, the first fundamental axiom of the Secret Doctrine is this meta-physical ONE REALITY – Be-ness – symbolized by finite intelligence as the ‘theological Trinity’.

Parabrahm (the One Reality, the Absolute)is the field of Absolute Consciousness, i.e., that essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. But once we pass in thought from this (to us) Absolute Negation, duality supervenes in the contrast of Spirit (or Consciousness) and Matter; [Subject and Object].

Spirit and Matter are not independent realities, but are two aspects or facets of the absolute (Parabrahm), which constitute the basis of conditioned Being whether subjective or objective.

The ‘great breath’ assumes the character of pre-cosmic Ideation. It supplies the guiding Intelligence in the vast scheme of cosmic Evolution. On the other hand, pre-cosmic root-substance (Mulaprakriti) is that aspect of the Absolute which underlies all the objective planes of Nature.

Pre-cosmic Ideation is the root of all individual consciousness and pre-cosmic Substance is the substratum of matter in the various grades of its differentiation. The contrast of these two aspects of the absolute is essential to the existence of the “Manifested Universe.” The manifested Universe is pervaded by duality, which is, the very essence of its Ex-istence as “manifestation.” In the manifested universe there is ‘that’ which links spirit to matter, subject to object. Occultists call ‘that’ by a term “Fohat”. Fohat is the bridge by which the ‘ideas’ existing in the ‘Divine Thought’ are impressed on Cosmic substance as the “Laws of Nature.” Fohat is the dynamic energy of cosmic ideation; the guiding power of all manifestation, the “Thought Divine” transmitted and made manifest through the Dhyan Chohans, the Architects of the visible World.

From spirit, or Cosmic ideation, comes our consciousness; and from Cosmic Substance the several vehicles in which that consciousness is individualized and attains to self, or reflective, consciousness. Fohat is the mysterious link, in its various manifestations, between Mind and matter, the animating principle electrifying every atom into life.

For a clearer idea, Madame Blavatsky gives the following summary:

  1. The ABSOLUTE; the  Parabrahm of the Vedantins or the one Reality, SAT,
  2. The first manifestation, unmanifested Logos, the precursor of the manifested.
  3. Spirit-Matter, Life; the ‘spirit of the universe’, the Purusha and Prakriti or the second Logos.
  4. Cosmic Ideation, Mahat or Intelligence, the Universal World-Soul; the basis of the intelligent operations in and of Nature, also called MAHA-BUDDHI.

The One reality; its  dual aspects in the conditioned Universe.

b) The Eternity of the Universe  in toto as a boundless plane; periodically “the playground of numberless Universes incessantly manifesting and disappearing,” called “manifesting stars,” and the “sparks of eternity.

The second assertion is the absolute universality of that law of periodicity recorded in all departments of nature.

c) the fundamental identity of all souls with the Universal Over-Soul, the latter being itself an aspect of the Unknown Root; and the obligatory pilgrimage for every soul – a spark of the former – through the cycle of Incarnation (  or “Necessity” ) in accordance with Cyclic and Karmic law, during the whole term.

No purely spiritual Buddhi ( divine soul ) can have an independent (conscious) existence before the spark which issued from the pure Essence of the Universal Sixth principle, – or the OVER-SOUL, – has

a)       passed through every elemental form of the phenomenal    world of that Manvantara, and

b)       acquired individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its karma), thus ascending through all the degrees of intelligence, from the lowest to the highest Manas, from mineral and plant, up to the holiest archangel (Dhyani-Buddha).

There are no privileges or special gifts for man, except those won by his own Ego through personal effort and merit throughout a long series of metempsychoses and reincarnations.

The One Principle under its two aspects (of Parabrahmam and Mulaprakriti) is sexless, unconditioned and eternal.

Space is called the “Mother” before its cosmic activity, and Father-Mother at the stage of re-awakening.

The re-awakening of the Universe is symbolized as a perfect Circle with the (Root) point in the Centre.

A skeleton – outline – of the subject-matter of the Stanzas is provided thus:

The stanzas give an abstract formula which can be applied to all evolution: to that of our tiny earth, to that of the chain of planets of which that earth forms one, to the solar Universe to which that chain belongs, and so on, in an ascending scale, till the mind reels and is exhausted in the effort.

The seven stanzas are the seven terms of this abstract formula. They refer to, and describe the seven great stages of the evolutionary process, which are spoken of in Puranas as the “Seven creations.”

Stanza I: The history of Cosmic evolution. Describes the state of ONE ALL during Pralaya, before the flutter of re-awakening manifestation.

Stanza II: This is so nearly identical to the first one, to express the idea of its difference needs a long treatise. So, it is left to the intuition and higher faculty of the reader.

Stanza III: Re-awakening of the Universe to life after Pralaya. Emergence of Monads; Formation of the worlds. [The term Monad will apply equally to the vast Solar System or the tiniest atom.

Stanza IV: Differentiation of the “Germ” of the Universe into septenary hierarchy of conscious Divine Powers, who are the active manifestations of the One Supreme Energy. This stage in Hindu mythology is known as “Creation of the Gods.”

Stanza V: Process of world-formation. Diffused cosmic matter forming a nebula, Formation of a Solar universe, a planetary chain, or a single planet, as the case may be.

Stanza VI: Subsequent stages in the formation of the World, evolution up to the period we are living now.

Stanza VII: Descent of life down to the appearance of Man.

The first book of the Secret Doctrine closes here.

The second book deals with Anthropogenesis, the birth and growth of Man.

There are more chapters on “Symbolism” in Part II and Part III.

The Proem is intended for preliminary understanding of the Text, and it becomes pregnant because of the ‘Three Fundamental Propositions’, which is the Mainstream and Conventional Philosophy, stated unconventionally.

Notes on The New Propositions

Madame Blavatsky in her second volume of The Secret Doctrine called “Anthropogenesis” makes Three New Propositions, as to the Evolution of Mankind, on this Globe.

She prefaces that these propositions will be of ‘direct antagonism to modern science as well as to current religious dogmas’. But statements are from Archaic Records, as usual.

1. The simultaneous evolution of seven human groups on seven different portions of our globe.

2. The birth of the astral, before the physical body: the former being a model for the latter.

3. Man, in this round, preceded every mammalian – the anthropoids included – in the animal kingdom.

Now the explanations:

The progenitors (the Pitris, or Elohim=the group of collective agencies) have formulated the Seven primordial Men. All the human groups emanate from them. The Globe, propelled onward by ‘spirit of Earth’ and his six assistants, gets all its vital forces (life and powers) through the Seven Planetary Dhyanis from the spirit of Sun. The Seven Planetary Spirits (Dhyanis) are the Messengers of Light and Life. Each of the Seven first born (primordial human groups) receives its Light and Life from its own Dhyani (Spirit), the Seven Races are born of it.

1st race receives from Sun, the 2nd from Jupiter, the 3rd from Venus (Lohitanga), the 4th from Moon (Saturn, Asita=Dark) and 5th from Mercury (Budha). About 6th   and 7th, we do not as yet know.

The spirit of Earth is subservient to the Spirit of Venus. They are ‘twins.’ Earth is the adopted child and younger brother of Venus. Our Wise-men are from the two globes. Their symbols are like this: 0 with + underneath is Venus; + above and O underneath is Earth.

[Sukra is the son of Bhrigu, one of the 7 Prajapathis, the Founder of Bhargava Vamsa (Race) in which Parassu-Rama was born. Race can be translated as Vamsa in the Indian context of Dynasties (Raghu vamsa, Chandra vamsa etc.). Bhrigu cursed  Vishnu, for killing Sukra’s mother) to be born on Earth Seven times.]

We are familiar with the ‘physical form’ of man and so are prone to think that it is the beginning of the ‘bodies of man’. The fact is that life passed through ‘3 elemental kingdoms, the mineral, plant and animal kingdoms’ before the human form is thought of. Individualization is the name we give to the first process of the life-giving on to ‘a particular person’, who reincarnates according to the Karmic Law till such time he liberates from the bond or wheel of birth and death.

The physical form is a ‘copy’ in physical matter of the ‘astral form’ that is designed and formulated by the celestial-beings in charge of that work. We have a series of ‘bodies’ working together and aiding in the ‘monadic evolution’ of the individual is common knowledge now.

As suggested above, the human form is a cumulative effect of life passing through different kingdoms of Nature. It is not that the human form has evolved from the ‘ape’ form. It is the Life that makes on the forms that suit for its continuance and not that one form evolves from the other. The primordial form for the man on this globe is termed the ‘Heavenly Man.’ (Purusha or Virat-purusha – is the term in the Indian System.)

The three new propositions are well explained and elaborated in separate books. One can refer to ‘Some significant Factors in Theosophy’ for more information.

 Madame Blavatsky and her Teachings

 There is need to have a clear understanding on the Teachings of Madame Blavatsky, their origin and expansion. It must be remembered that she herself mentioned many a time that all her work was restatement of forgotten and extraordinarily treasured facts. When asked to say how the Teachings were divided into two classes viz., Exoteric and Esoteric, she clearly answered:

The WISDOM-Religion was ever one, and being the last word of possible human knowledge, was, therefore, carefully preserved. It preceded by long ages the Alexandrian Theosophists, reached the modern, and will survive every other religion and philosophy.  ( KTT:p.7)

It was so preserved “among Initiates of every country; among profound seekers after truth – their disciples; and in those parts of the world where such topics have always been most valued and pursued; in India, Central Asia, and Persia. (p.8)

She mentions two main reasons for ‘secrecy’:

  1. 1.      The perversity of average human nature and its selfishness, always tending to the gratification of personal desires to the detriment of neighbours and next of kin. Such people can never be entrusted with divine secrets.
  2. Their unreliability to keep the sacred and divine knowledge from desecration. (p.12)

As to why ‘this system did come to be put forward just now, she has the following to say:

Just because the time was found to be ripe, which fact is shown by the determined effort of so many earnest students to reach the truth, at whatever cost and wherever it may be concealed. Seeing this, its custodians permitted that some portions at least of that truth should be proclaimed.

Her teaching was, therefore, the ‘anciently universal Wisdom-Religion,’ as the only possible key to the Absolute in science and theology. (ISIS.i.vii)

She quotes from her own preface to The Secret Doctrine, ‘she gave out the doctrines that she has learnt from the Masters, but claims no inspiration whatever for what she has lately written.’ (S.D.i. viii & KTT,p.298)

Her writings were coupled by her own study, observation and experimentation.

She clearly explains the differences between Theosophy and Occultism, spiritualism etc. she was affirmative that Theosophy is not an admixture of Hinduism (Brahmanism) and Buddhism, as many thinkers have felt.

She refers to the six systems of Indian Philosophy and clearly states that they are incomplete without the seventh viz., the Occult (Esoteric) doctrines.

While commenting on the book Esoteric Buddhism by A P Sinnett, she unambiguously stated:

The spelling of the word (Buddhism) had only to be altered, and by common consent both pronounced and written “Budhism,” instead of “Buddhism.” Nor is the latter term correctly spelt and pronounced, as it ought to be called, in English, Buddha-ism, and its votaries “Buddha-ists.”

(S.D.i,xviii)

She quotes many systems, Chaldean, Egyptian, Kabala, Indian etc. in substantiation of what she teaches. She suggests that ‘hints’ and ‘blinds’ are already available there but they are not integrated or synthesized. She cites from over 1200 of earlier texts, more than a hundred from Vishnupurana, many times correcting the wrong interpretations they carry and incidental misunderstandings thus cropping. She explains the inadequacy of English, any language for that matter, in explaining the aphorisms (Sutra-s) of metaphysical, philosophic ideas besides showing how indecisive and misleading they could be.  Teachings were given by the earlier teachers, when there was no printing or copying was available. The student had to memorize, deeply reflect upon the short statements till it totally sinks into him and then prepare himself for further lesson.

She relied on the texts of Indian Upanishads and their English versions available in her time, used many ‘ideas’ expressed by T Subba Row which had leaning towards the Adwaita system, more specifically  the Taraka Raja Yoga. But it cannot be said that she was not aware of the other systems, such as of Ramanuja and Madhava. When someone commented that her teaching in the Isis was moving substantially towards the doctrines of  Visishtadwaita, she had the following to say:

‘A sceptic in my early life, I had sought and obtained through the Masters the full assurance of the existence of a principle (not Personal god) –“a boundless and unfathomable ocean” of which my “soul” was a drop. Like the Adwaitees, I made no difference between my Seventh Principle and the Universal Spirit, or Parabrahm; nor did, or do I believe in an individual, segregated spirit in me, as a something apart from the whole. — whether it be orthodox Adwaita or not, I maintain as an occultist, on the authority of the Secret Doctrine, though merged entirely into Parabrahm, man’s spirit while not individual per se, yet preserves its distinct individuality in Paranirvan, owing to the accumulation in it of the aggregates, or skandhas that have survived after each death, from the highest faculties of the Manas. Ii the most spiritual—i.e., the highest and divinest aspirations of every personality follow Buddhi  and the Seventh Principle into Devachan (Swarga) after the death of each personality along the line of rebirths, and become part and parcel of the Monad.

                                               (Article in The Theosophist, January, 1886)

When Judge said: “The only fault with Sinnett’s book (Esoteric Buddhism) is that he too often says – ‘this knowledge is now being given out for the first time’. He does not do this because he wants glory for himself, but because he makes a mistake.” Madame Blavatsky elucidated the point thus:

The knowledge given out in Esoteric Buddhism is, most decidedly, “given out for the first time,” inasmuch as the allegories that lie scattered in the Hindu sacred literature  are now for the first time clearly explained  to the world of the profane. Since the birth of the Theosophical Society and the publication of Isis, it is being repeated daily that all Esoteric wisdom of the ages lies concealed in the Vedas, the Upanishad and Bhagavad-Gita. Yet, unto the day of first appearance of Esoteric Buddhism, and for long centuries back, these doctrines remained a sealed letter to all but a few initiated Brahmans who had always kept the spirit of it to themselves.  — Yet, surely, he who got it first from its finder and cut and polished it, may be permitted to say that the particular diamond is “given out for the first time” to the world, since its rays and luster are now shining for the first in broad day-light.                                                          (Coll. Writ. Vol.vi, p.146-8)

Discussing “The Masks of Science” and of ‘Forces”, she high-lights the Visishtadwaita Vedantins thus:

Ramanujacharya, being born in AD 1017, at a time when European “Science” still believed in the squareness and flatness of the Earth, of Cosmos-Indicopleustes of the 6th century taught: Before evolution began, Prakriti (Nature) was in a condition of laya  or absolute homogeneity, as “matter exists  in two conditions, the sukshma, or latent and undifferentiated, and the sthula or differentiated condition.” Then it became Anu, atomic. It (the Vedanta) teaches of suddha-sattwa – “ a substance not subject to the qualities of matter, from which it is quite different, and adds that out of that substance the bodies of the inhabitants of Vaikuntaloka (the heaven of Vishnu), the gods, are formed. That every particle or atom of Prakriti contains Jiva (divine life), and is the sarira(body) of that Jiva which it contains, while every Jiva in its turn the sarira of the supreme spirit, as “Parabrahm pervades every Jiva,  as well as every particle of matter.” Dualistic and anthropomorphic as may be the philosophy of the Visishtadwaita, when compared with that of the Adwaita – the non-dualists _, it is yet supremely higher in logic and philosophy than the cosmology accepted by either Christianity, or its great opponent, modern Science.

(SD,i,522)

Madame Blavatsky, was and is a Teacher, in her own right, for reestablishing the Guru-sishya parampara, informing the public of an Occult Hierarchy, introducing a Path-Proper to enlighten oneself and sequentially/eventually to receive the rays of Divinity. She laid a “Golden Staircase” for those interested in climbing up the ladder to the Temple of Divine Wisdom.

Her presentation of the classified Human Principles with their exoteric meanings and explanations, by itself, happens to be a great source for stimulation leading to a scrupulous  insight.(KTT.p.90)

Similar is her literal translation of the terms, viz., The Higher self; The Spiritual divine Ego; The Inner, or Higher “Ego” and The Lower, or Personal ego, from the Occult Eastern texts, for “future use” to “settle on some definite nomenclature.”                       (KTT.p.173-4)

For ready comprehension, they are reproduced below:

The Higher Self is: Atma, the imperishable ray of the Universal and One Self. It is the God above, more than within, us. Happy is the man who succeeds in saturating his inner Ego with it.

The Spiritual divine Ego is: the Spiritual soul or Buddhi, in close union with Manas, the mind-principle, without which it is no Ego at all, but only the Atmic Vehicle.

The Inner, or Higher “Ego” is: Manas, the “fifth” Principle, so called, independently of Buddhi. The Mind-Principle is only the Spiritual-Ego when merged  into one  with Buddhi, — no materialist being supposed to have in him such an Ego, however great his intellectual capacities. It is the permanent Individuality or the “Reincarnating Ego.”

The lower or Personal “Ego” is: the physical man in conjunction with his lower Self, i.e., animal instincts, passions, desires, etc. It is called the “false personality,” and consists of the lower Manas combined with Kama-rupa, and operating through the Physical body and its phantom or “double.”

The remaining “Principle” “Prana,” or “Life.” Is, strictly speaking, the radiating force or energy of Atma – as the Universal Life and the One self, –its lower or rather (in its effects) more physical, because manifesting, aspect. Prana or Life permeates the whole being of the objective Universe; and is called a “principle” only because it is an indispensable factor and the  dues ex machine  (=light in operation) of the living man.

The esoteric and occult doctrines are her main pillars of support and she informs the discerning seekers and leads to that specific interest. The essential unity of all constituents of nature, the oneness of manifestation are the key-points which she, radically and well-substantiated, presents. Her main contention is that that there is a Divine Order (Divya-ajna) which surpasses in rule (administering) and becomes relevant for all Time, Space and State of Being; it moves on from strength to strength, undisturbed in modifications and undaunted in courage.

Her Teaching is primarily based upon the Occult Doctrines, catechisms and Esoteric Texts; her citing the numerous scriptural texts of the world is only to show that the statements are suggestively available earlier but ‘forgotten’ or ‘got eclipsed’ for recorded and unrecorded historical reasons.

Her literary period is limited to 16 years (1875-’91) and is backed by “knowledge not her own.” Her out-put is amazingly enormous and profusely abundant. As she did from the hitherto concealed records, the present and future reader too has to swim through and collect the scattered and scintillating pearls and diamonds from her bulky volumes. One needs to be reminded, again, that “it but needs the right perception of things objective to finally discover that the only world of reality is the subjective.” (Isis.ii, p.639)

The Teaching needs to be read and reflected upon, not merely textually but more contextually for the simple reason the History and Philosophy are inseparably interwoven. She often says, ‘my English is poor’ and ‘book-writing novice’. It is good to take such wordings for example of her ‘modesty’ than anything else.

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References are from the Texts: The Key to Theosophy, Isis, The Secret Doctrine); and Collected writings.