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objectivity. This power is the . . . same anima mundi on the higher plane as the
astral light is on the lower."
29 Isis Unveiled, Vol. I, p . 271 ff.
30 Ibid., Vol. I, p. 210.
31 Ibid., Vol. I, p. 218.
32 Ibid., Vol. I, p. 216.
33 Ibid., Vol. I, p. 218.
34 Ibid., Vol. II, p. 493.
35 Ibid., Vol. II, p. 406.
36 Ibid., Vol. II, p. 431.
37 Ibid., Vol. II, p. 337.
38 Quoted in Old Diary Leaves, Vol. I, p. 106.
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39 Isis Unveiled, Vol. II, p. 98.
40 Ibid., Vol. II, p. 32.
41 Ibid., Vol. II, p. 34.
42 Ibid., Vol. II, p. 121
43 Ibid., Vol. II, p. 139.
44 A wealth of curious citations is drawn up behind these positions. The whole
Passion Week story is stated to be the reproduction of the drama of initiation
into the Mysteries, and not to have taken place in historical fact. And
practically every other chapter of Christ's life story is paralleled in the
lives of the twenty or more "World Saviors," including Thoth, Orpheus, Vyasa,
Buddha, Krishna, Dionysus, Osiris, Zoroaster, Zagreus, Apollonius, and others.
45 Isis Unveiled, Vol. II, p. 406.
46 Ibid., Vol. II, p. 38.
47 Ibid., Vol. II, p. 227.
48 Ibid., Vol. II, p. 639.
49 Dr. Annie Besant: Esoteric Christianity, p. 8.
50 E.g., cf. C. W. Leadbeater: The Christian Creed.
51 Isis Unveiled, Vol. II, p. 535.
CHAPTER VI THE MAHATMAS AND THEIR LETTERS
1 Old Diary Leaves, Vol. I, of June, 1893.
2 A. P. Sinnett: The Occult World, p. 1.
3 Ibid., p. 14. More detailed requirements in the way of preparation for
Adeptship will be set forth when we undertake the general critique of the occult
life, in Chapter XI.
4 In 1883 he published the general outlines of the cosmology involved in their
communications in a work called Esoteric Buddhism.
5 Mahatma Letters to A. P. Sinnett, p. 24.
6 Ibid., p. 57.
7 Ibid., p. 52.
8 Ibid., p. 56.
 212
9 Ibid., p. 141.
10 Ibid., p. 142.
11 Ibid.
12 Ibid.
13 Ibid., p. 71.
14 Ibid., p. 137.
15 Ibid., p. 167. "En passant to show you that not only were not the 'Races'
invented by us, but that they are a cardinal dogma with the Lama Buddhists, and
with all who study our esoteric doctrines, I send you an explanation on a page
or two of Rhys Davids' Buddhism,--otherwise incomprehensible, meaningless and
absurd. It is written with the special permission of the Chohan (my Master) and-
for your benefit. No Orientalist has ever suspected the truths contained in it,
and-you are the first Western man (outside Tibet) to whom it is now explained."-
The Mahatma Letters, p. 158.
16 Mahatma Letters to A. P. Sinnett, p. 158.
17 Ibid., p. 52.
18 Devachanna would be equivalent to the Sanskrit devachhanna, hidden (abode) of
the gods. On page 373 of the Mahatma Letters the Master K.H. writes: "The
meaning of the terms 'Devachan' and 'Deva-Loka,' is identical; 'chan' and 'loka'
equally signifying place or abode. Deva is a word too indiscriminately used in
Eastern writings, and is at times merely a blind." Deva may be roughly
translated as "the shining one" or god. Devachan written alternatively Deva-
Chan) is thus used to signify "the abode of the gods." Theosophists interchange
it with our term "heaven-world."
19 Mahatma Letters to A. P. Sinnett, p. 179.
20 Ibid., p. 197.
21 Ibid., p. 187.
22 Ibid., p. 187.
23 Ibid., p. 183.
24 Ibid., p. 194.
25 Ibid., p. 241
26 Ibid., p. 255.
27 Maya, a word frequent in several schools of Indian Philosophy, commonly used
to denote the illusory or merely phenomenal character of man's experience which
he gains through his sense equipment. It is often identified with avidya or
ajnana and contrasted with Brahmavidya or knowledge of truth and reality, in
their unconditioned form.
 213
28 Mahatma Letters to A. P. Sinnett, p. 274.
29 Ibid., p. 276.
30 Ibid., p. 281.
31 Ibid., p. 305.
32 Ibid., p. 322.
33 Ibid., p. 337
34 The terms Purusha and Prakriti are employed in the Sankhya school of Indian
philosophy to designate spirit and matter as the two opposing phases of the one
life when in active manifestation.
35 Mahatma Letters to A. P. Sinnett, p. 348.
36 Of the Dhyan Chohans Madame Blavatsky speaks in the Glossary as follows: "The
Lords of Light," the highest gods, answering to the Roman Catholic Archangels,
the divine intelligences charged with the supervision of Kosmos. Dhyan is a
Sanskrit term signifying "wisdom" or "illumination," but the name Chohans seems
to be more obscure in origin, and is probably Tibetan, used in the general sense
of "Lords" of "Masters."
CHAPTER VII STORM, WRECK, AND REBUILDING
1 The official reports of the S.P.R. are to be found in Vol. III, pages 201 to
400 of the Proceedings of the S.P.R. A very adequate review of the entire affair
is made by William Kingsland in the text and appendix of his recent work, The
Real H. P. Blavatsky (M. Watkins, London, 1928). Partial accounts are found in
many other works, as for instance, The Theosophical Movement. [ Pobierz całość w formacie PDF ]

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