The Esoteric Papers of Madame Blavatsky, by H. P. Blavatsky

That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Tue May 15, 2018 4:19 am


To the Members of the



Permit a brother who has been for many years an humble seeker of the Perfect Way, and who tries to serve the Perfect Law, to commune with you. He seeks not to instruct you, for that is the prerogative of your Hither Self. Possibly he may help to clear away some of the rubbish that hinders your feet and clogs your pathway. If he can do this even but little, he will thereby serve the Perfect Law.

In the Esoteric Section we are to not only learn the things that are, but we are to become the thing that fails not. We are given an opportunity to learn, to work, and to become.

All real progress is a symmetrical unfolding from within, accompanied by an adjustment without. Curiosity is inseparable from bewilderment, and leads inevitably to distrust and to discouragement, and finally to disgust and despair. Even desire for knowledge and personal progress, so commendable in the ordinary and lower planes of life, will not do here, for the reason that it will lead you to expect great things of your teacher, whereas you should be doing those very things yourself. This error is far more fatal than at first appears, for it leads to criticism of the teacher, and often to distrust and finally to disaster. Take what comes, and see how much can be made of it.

It is impossible that every member should understand and assimilate at once all the teaching. It is all there, but each must take what he can see and hold, and the measure of each for a day is just so much as he can apply and use, -- no more. If he fail to use, the measure is clogged, and, by an occult and just law, the supply ceases.

All this concerns your own personality and progress. If you will analyze it carefully, you will see that progress lies only away from personality. There is not one law for you and another for the Teacher. All are under the same law. She, like you, must impart as she has received; measure for measure; law for law. "I did not so receive it, neither can I so impart it," is the law of the "Widow's Son" always.

Those willing and anxious to be our "enemies on the other side of the river" have fiercely assailed our teacher. They see only her personality, but they feel blindly the truth that blinds and binds where it cannot liberate and enlighten. They think that by bringing her into discredit and disgrace they will prevent the truth from appearing. They are unaware of their own motive because blinded by self-interest. If you touch their purse or their profits, or the creed or scheme under which they work, they hang their banners on the outer wall, and the sound of war is heard in their streets.

Try to imagine one the center of an angry mob bent on his destruction. They are deaf to every appeal; they drown his voice by their cries of vengeance, -- human beings, yet tigers, thirsting for blood. Imagine a human being thus at bay: his soul like a mirror; a focus for every surging wave of passion and every impulse of murder. "Away With him!" "Crucify him!" "Kill him!" Read the story of Hypatia, torn limb from limb by howling demons in the garb of priests, stifling humanity, and profaning at every breath the name of Christ
. For fourteen years H. P. Blavatsky, a nervous, sensitive woman, has been the center toward which have poured from every direction these waves of hatred, of misrepresentation, of slander, and of ridicule. From churchman and scientist hatred and ridicule alike, and now from spiritualists the most unreasoning blind hatred from any. Have any of these answered her arguments or disproved her propositions? No, they have simply abused her.

The pledge of the Esoteric Section is not to her: it is to and by your Higher Self. Allegiance to Truth and thy Higher Self. Look at her own record, and at the work she has done. Without variableness or shadow of turning she has held to her one purpose. No abuse or ridicule or self interest, neither fear nor favor, has swerved her one iota from her mission. She has held her banner high till every nation and half the "civilized" world have been compelled to listen.

And now, my Brother, my Sister, WHAT SEEK YE? If thou hast an ear for slander and abuse, for low blackguarding and ridicule, thou mayest surfeit thyself till thou turnest like a dog from its vomit, and the name of H. P. Blavatsky will furnish among the like-minded both the text and the commentary. Of charges and accusations, and of personal opinions, reviews, and gossip there is no end. Of proof and fact, nothing. Annie Besant, one of the noblest and most deservedly popular women in England, read the Hodgson Report to see the worst that could be said of H. P. B., and went the next day quietly and joined the T. S. Judge H. P. B. by herself and by her work; and judge her enemies by themselves and by their own work, if judge ye must, and if ye are wise. Justice will not be at fault. Admit, for the sake of the argument, all her worst enemies have ever said of her, and I would rather it were true of myself than to have been the author of Coleman's letters. Prove to me that she, like Saturn, devours her own children as soon as they are born, and it cannot have the least effect on any truth she has given out.

Why these references to H. P. B.? Surely not for her sake, but for thine own, my Brother. If distrust linger yet in thy soul; if thou hast an ear for slander against her, she cannot be thy teacher, not even if she wills. Thou Wilt only be her criticizer, and at thy first disappointment turn against her and repudiate her teachings. Have faith in Truth and in thine own soul, and H. P. B. will never disappoint thee. Take whatever thou findest good and true and beneficent, and let all else remain. Whether her personality be good or bad need not concern thee. If thou seek the Masters, and they approve the messenger, what folly for thee to criticize and condemn her. If thou believest not that she is their messenger, of what folly art thou guilty to look for messages through her from them.

It will be well for us of the E. S. to settle, once for all, our relation to our Teacher, utterly regardless of what others may think or say, and this for our own sake, not for hers. Her individuality is utterly indifferent to either praise or blame. Her personality is that of a sensitive, nervous woman. The first is Divine: the second human. The first is beyond the reach of the mob; the second is as bruised flesh thrown to dogs, and like dogs may her enemies rend it in pieces. If you seek her knowledge and power, learn by her example. She is true to Truth, and will be true to thee so long as thou art true to thy Higher Self. I care not what others may think. or say, or do. As for me and my house, we will seek the Perfect Way and serve the Perfect Law.


Since the above was written a member of the Esoteric Section, and one honored as a member of the Council, has resigned therefrom, as was certainly his privilege. In the face of the recent venomous attacks on H. P. B., designed as the most certain and speedy way of bringing the whole Theosophical movement into disgrace and ridicule, our Brother sees but one danger to the T. S., viz: that professed Theosophists should think of her too highly. When our enemies are concerned lest they be unable to paint H. P. B. black enough to suit their personal ends, and our professed friends are concerned lest the admirers of H. P. B. shall place her in too high regard, it must seem to lookers-on that both foes and friends are working toward the same end. If the shadows are sufficiently darkened and the high-lights sufficiently toned down, the blackness of darkness may be supposed to reign triumphant.

"Alas! what shadows we are;
What shadows we pursue."

Everyone in the T. S. must be at liberty to measure his own regard for H. P. B. in his own way. Those who, like Mr. Judge, appreciate her labors and work with her intelligently and faithfully for the plainly-declared objects of the T. S. without quibbling over personalities, have often been accused of worshipping H. P. B. Such have been called "sucking doves," and "dogs with the Blavatsky collar around their necks." These are supposed to be unanswerable "arguments" against Theosophy, and they seem to work effectually with many timid souls both in and out of the T. S. The pioneers in the world's great religions have never yet been either blackguarded or bullied out of their convictions, or been restrained from the work they felt called upon to do by such "arguments." For one, I know what it is to worship Truth. If any fail to distinguish between the worship of Truth and straightforward loyalty to its best advocates, and the worship of those advocates to the forgetting of Truth, that is their concern, not mine: The soldier who in the heat of battle in the enemy's country gives comfort to the enemy through fear that his general will be placed too high, cannot be distinguished from the enemy; for to cripple the general is to strengthen the foe. Current events conclusively prove that they are few indeed who can see beyond persons to principles, or who can distinguish truth from opinion. Already one-half the "fighting force" of the T. S. has been frittered away by these personalities, and the common enemy points with scorn and contempt to these things as evidence of how these Brothers love one another. This seems to be the burden of Karma that the Society must bear. By all means, my Brothers, my Sisters, let us measure our regard for H. P. Blavatsky to the last poor scruple, with the distinct understanding that the one unpardonable sin is to err on the side of generosity! Better a thousand times join her detractors and defamers than to give her one scruple more than in our opinion she deserves! It is ever thus that the enemy would draw our fire and lead us into ambush. These are but the "trials of chelas." How many will "stand in the great day"? The "Theosophical Society" is not Theosophy. Count the hard labor, the trials of disease and poverty, the slanders, hatred, and abuse borne unflinchingly by H. P. Blavatsky for the past fourteen years; count her written works, Isis Unveiled, The Secret Doctrine, The Key to Theosophy, Lucifer, The Theosophist, articles in The Path and the French journals, to say nothing of thousands of letters to inquirers; count her efforts in the E.S. to give to any who desire more definite data of still deeper truth; look at this one woman standing fearlessly the focus of the hatred and detraction of half a world of stonyhearted materialists and bigots, and be very careful that in estimating her work we do not err as does the vulgar crowd in accepting the verdict of "society," or as her enemies do who slander and abuse her. It is better to be generous than, by raising an unreal issue of "no popery," to do injustice. Neither let a false "independence" cause us to decry her supremacy in her own field, while at the same time we are accepting from her open hands the fire of Truth, the Light that leads us to the immortal. Those who take the course of opposing a fancied Blavatsky autocracy have the liberty of continuing therein, but there are rocks and shoals in the way and they have no chart to guide them. We are preparing now for grander deeds in a future cycle. Let us make no mistake. Let us not shut the door just opened, but, sinking all personalities, proceed with the glorious work but now begun.

"H. P. B." is ready and waiting for us to go on with the Section. HOW LONG SHALL SHE WAIT?

J.D. Buck

October 17, 1889.
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Tue May 15, 2018 5:21 am

Letter of H.P. Blavatsky dated Oct. 23, 1889


London Oct. 23, 1889

He or she, who believes that under any circumstances whatever, provocations, gossips, slander or anything devised by the enemy, H.P.B. will ever dream even of going against W.Q.J. -- does not know H.P.B. -- even if he or she does know H.P. Blavatsky, or thinks he knows her.

The idea is absurd & preposterous. If W.Q.J. get riled under any provocation -- for more than 5 minutes by the city clock, then he is a flapdoodle. H.P.B. would give 7 dozens of Bridges, 77 dozens of Noyeses & the whole esoteric brood in the U.S.A. for one W.Q.J. who is part of herself since several aeons. Those having ears will hear, those who are deaf & blind, let them provide themselves with false ears and glass eyes, or -- vanish away.


The Esoteric Section and its life in the U.S.A. depends on W.Q.J. remaining its agent & what he is now. The day W.Q.J. resigns, H.P.B. will be virtually dead for the Americans.

W.Q.J. is the Antaskarana between the two Manas(es) the American thought & the Indian -- or rather the trans-Himalayan Esoteric Knowledge.


H.P.B. Image


W.Q.J. had better show, & impress this on the mind of all those whom it may concern.




"Having read your manifesto [dated Oct. 9, 1889 addressed to W.Q. Judge] herewith attached, permit me, before we part on the Esoteric field, you having placed yourself outside, and I, remaining within, to give you my impressions thereon. I must beg you to TRY to believe me when I say that they are expressed by one who, whatever you may say and do, knowing your inner nature better than you do yourself, has, and will go on having, the most sincerely fraternal and sympathetic feelings for you. To that Inner Mr. Bridge I say: 'I have the greatest esteem for your sincerity.' To the personal Mr. Bridge I proclaim:---

"'Beware, you have the PLEDGE-FEVER; but have no idea you have it.' You think all the feelings expressed in this manifesto are your own? One day you will find out that they were most insidiously grafted on your sensitive nature by the greatest enemies of Theosophy, of the T.S., and of my insignificant personality ....

"'The hero-worship paid her' (H.P.B., or rather its idea, has originated with Dr. Elliot Coues, and has been canvassed vigorously by that person in the U.S.A ....Nor could any member of the Theosophical Society revolt [more] in his heart against 'hero-worship' than H.P.B. would on the day that she would find it in the heart of any Theosophist; which, so far, she has not ....

"H.P.B. is not, nor ever was, the 'Theosophical Society'. But she is beyond doubt or cavil, the head of the E.S. of the T.S.; and if she drops it in the U.S.A. (she will never do so in England or India) then the Esoteric Section in that country would go with her. Only, carrying out the orders of the MASTER and MASTERS she is forced to go on even in the U.S. with the Esoteric teachings so long as there is one Esotericist FAITHFUL to his PLEDGE. And believe me dear Mr. Bridge, if 200 members were to follow your example and drop out of the E.S. a week later there would be 400 to replace them. For Truth must prevail, and there are as many earnest Esotericists, loyal to their Pledge to their Higher Self, and faithful to the Masters to death, who will therefore, do what any may, remain true to their old Teacher----the humble servant of the said MASTERS.".

"...It is evident from your quotation of a paragraph in Olcott's editorial that he proclaims his most unqualified and unequivocal loyalty to, and recognition of, the MASTERS. And as you quote it with approbation, you evidently share this belief, so far at least, as to recognize in Them the real founders of the T.S. And if you do, what position do you take up with regard to their two humble servants? If you shout against Hero-Worship in my case, surely in justice you must do the same against Olcott in India, as he is a thousand times more reverenced and beloved in India than I ever was by anyone in the U.S.A. that I know of! One thing of two you have to choose. Either it is the Masters, or we two, who have founded the T.S. If the former, would They have chosen unworthy vehicles and Agents for the Exoteric work and the handing on of their precious heirloom of Wisdom and Science to Humanity? And if the latter, then the Theosophical Society is H.P.B. on the Esoteric plane, and H.S. Olcott and W.Q . Judge on the Exoteric plane. Thus you are condemned out of your own mouth to hold fast to your first proposition. And if you do, then it is your right duty to make the burden which presses on, already too heavily, the shoulders of the undersigned lighter, instead of heavier, by playing into the hands of such cruel, unscrupulous, and vindictive enemies of Theosophy as E.C. and M.C.

"Think well, before you substitute for what you imagine to be 'Hero-Worship' the worship of SELF or personal prejudices, as embodied in your manifesto. Meanwhile, let us part for the present,

Ever your Friend,

"W.Q. Judge will put and lock in a safe the certificate of John Ransom Bridge, with the written remark 'resigned'. After such manifesto it is evident he cannot and shall not remain in the Esoteric Section. But this does not prevent, so far, his being an honest though a delirious man. Please notify Griggs.


Letter dated late Oct. 1889 to John Ransom Bridge



"Bridge? Let him go to the devil & Noyes along with him, if he believes [1] in himself so much. My answer to his printed manifesto the copy of which I sent you will show you that I tell him plainly that it is all Pledge Fever & personality on his part.---Self-worship combating hero- worship for somebody else. He is an honest & sincere man, however, and I repeat so again. But he cannot believe in M.C.' s guilt & Baxter is behind his back. What do I mean by your playing into Lanes and Coues' hands? What I say. Coues will give half his wife's fortune to crush you, myself & Society. He tries to set us two at logger heads as Mrs. Ver Plank truly remarks. Let us defeat them (for Lane is Coues' creature) by remaining as united as the five fingers on one hand ...."

H.P. Blavatsky
Letter dated Oct. 1889 to William Q. Judge



1. Following this, on the top of the second page of the second sheet of H.P.B.'s letter, written upside down, is the following:] "Master's last letter made me very miserable & I am hardly getting over it. Damn, my weakness for the fools!"



"In answer to your letter I can only say as follows: if W.Q. Judge, the man who has done most for Theosophy in America, who has worked most unselfishly in your country and has ever done the biddings of Master the best be knew how, is left alone in his righteous law-suit ...and if the Aryan Society in general and its Esotericists especially leave him alone, without their unanimous moral support, which is much more than their money, then I say, let them go! They are NO true Theosophists, because they care nothing for their honour, the honour and fair name of their Society. And if such a thing should happen and Judge were left to fight his battle alone, then shall I bid all of them an eternal good-bye. I swear on MASTER'S holy name to shake off the dust of my feet from every one of them. I will break every connection with the United States, put an end to the Esoteric Instructions, and have nothing more to do with the American Esotericists. This you may show and read to all and each of them. If I do not send a general printed circular to this effect it is only because I cannot believe that such a thing should happen! I am unable to believe that at the hour of trouble and supreme fight with the enemies for the honour of the T.S., any true Theosophist should hesitate for one moment to back W.Q.J. publicly and lodge in his or her protest. Let them read Master's letter in the Preliminary to Instructions No. III. All that which I said about W.Q.J. was from His words in His letter to me. And if, having refreshed their memories, they still persist in dodging the responsibility, ... then I ask you as a Councillor to bid them good-bye from me. I will have nothing more to do with them....Union is force, but a single soldier in a field is no warriors. I ask no one to help or defend me. But Judge's case is different and more difficult of proof or disproof......

B.P. Blavatsky
Letter dated Oct.-Nov., 1889 to a Councillor of the American E.S.T.S.



"And now we have here 9 Lodges, 2 Esoteric Lodges the 'Horus' at Bradford and the ---- here, Blavatsky Theo. Soc....."

H.P. Blavatsky
Letter dated Nov. 21, 1889
to K.B.N.D. Khandalavala
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Wed May 16, 2018 4:54 am

To the Members of the E. S. of the T. S.

[This short letter addressed to H.P.B.'s Esoteric students has never been reprinted since it was first issued privately in 1889.]

It having just come to my notice that a letter of mine, calling you Theosophists at large for subscriptions and donations to "Lucifer" (a reprint from the Journal) was sent appended to my No. III of Preliminary Explanations to the Members of the E.S., I take this opportunity to state as follows:-

It was done without my knowledge, and it was contrary to my distinct order never to connect the Esoteric with the Exoteric work, most of all anything connected with the financial business.

I ask, therefore, all the Members of the E.S. who have received the two documents together, to disconnect them absolutely, bearing especially in mind that such appeals for funds have not, nor can they have, any relation -- direct or indirect -- to the pledge taken.

I am extremely sorry and vexed that such a thing should have happened, as there may be Esotericists who will fancy that I made the "Lucifer" appeal with an eye to the pledged fellows. Let these know once for all, that NEVER, under any circumstances whatever, would I desecrate the sacred science by connecting it with money matters.

Yours fraternally,

1st November, 1889



"H. P. B."
New York: W.Q. Judge, 21 PARK ROW

"To the Esotericists .... Read the "Voice" [The Voice of the Silence], I say. It was written for, and dedicated to you, by Masters' special orders. Therein you will find all your Inquiries anticipated and answered...."


Letter dated Nov. 29, 1889 to all members or the E.S.T.S.

" ... the real Christ ... is the Vach, the 'mystical Voice'...... Master K.H.

The Mahatma Letters, p. 339.
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Wed May 16, 2018 4:56 am


Strictly Private and Confidential.

The following has been received by me, with orders to send a copy to all members of the Section.

Sec. to H. P. B.


November 29, 1889.


As one sees the blemishes of his face by looking in a mirror, so has the mere holding up to you of the shining image of the true and advanced Esotericists revealed to the earnest among you your own imperfections. The disclosure is so impressive that some of the best of the members of the E. S. have, with undue precipitancy, wanted to sever their connection and leap out of the "path." They knew not that if among them there was one who embodied in himself the ideal depicted it would be my duty to relinquish the Teacher's chair to him. For it would be the extreme of audacity in me to claim the possession of so many virtues. That the Masters do, in proportion to their respective temperaments, at stages of Bodhisattvic development possess such Paramitas, constitutes their right to our reverence as our Teachers. It should be the aim of each and all of us to strive with all the intensity of our natures to follow and imitate them.

Take back your resignations, then, you sincere ones, who, dazzled by the ideal held up to you in the Master's letter, and stung by your sense of imperfection, have adopted the wrong expedient of retiring. This is the reverse of bravery. Try to realize that progress is made step by step, and each step gained by heroic effort. Withdrawal means despair or timidity, "No Arhan, O Lanoo, becomes one in that birth when for the first the Soul begins to long for final liberation." (Voice of the Silence, p. 39.) Read those words and remember them. "And if he falls, e'en then he does not fall in vain; the enemies he slew in the last battle will not return to life in the next birth that will be his." (Id., p. 40. ) Conquered passions, like slain tigers, can no longer turn and rend you. Be hopeful, then, not despairing. With each morning's awakening try to live through the day in harmony with the Higher Self. "TRY" is the battle-cry taught by the Teachers to each pupil. Naught else is expected of you. One who does his best does all that can be asked. There is a moment when even a Buddha ceases to be a sinning mortal and takes his first step toward Buddhahood.

So, then, to answer plain questions put to me in several letters by frightened Esotericists, I say that probably though not one of you may attain in this birth to this full ideal (of Buddhahood), yet each of you may begin to tread the "Aryasanga Marga." Afraid of Paramitas, are you? A man may be patient, kind and conscientious, without becoming at once a King Harischandra. "The sixteen Paramitas are not for priests and yogis alone," as said, but stand for models for all to strive after; and neither priest nor yogi, chela nor Mahatma, ever attained all, at once. Again, the idea that sinners and saints are expected to enter the Path is emphatically stated in The Voice of the Silence, p. 40, where it is said that "not one recruit can ever be refused the right to enter on the path that leads toward the field of battle."

Read the "Voice," I say. It was written for, and dedicated to you, by Masters' special orders. Therein you will find all your inquiries anticipated and answered.

Yours fraternally,

H. P. B.

NOTE.-Paramitas are the transcendental virtues. -- W.Q.J.
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Wed May 16, 2018 4:56 am

E.S.T.S. Instructions No. III

E.S.T.S. Instructions No. III was issued by H.P.B. in December 1889-January 1890. I have examined a copy of the original 1889-1890 mimeographed edition but it was incomplete with the first half of the text missing.

I have also not been able to discover a copy of the 1890 edition of this Instruction printed by the Aryan Press.

In the present compilation I have reproduced the April 1891 H.P.B. Press edition; see pp. 425-468 beginning with the text under the heading "A Word Concerning the Earlier Instructions." Compare corresponding text in H.P.B.'s Collected Writings, Vol. XII. pp. 599-641.

The original mimeographed 1889-1890 edition of E.S.T.S. Instructions No. III did not include the Preliminary Explanations text. See p. 185 of the present compilation for more information on Preliminary Explanations.
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Wed May 16, 2018 4:57 am

Colonel Henry S. Olcott and the Esoteric Section

H. P. Blavatsky, ere Colonel Olcott left England, handed to him the following paper:

Theosophical Society, Esoteric Section,
London, 25th December, 1889.

I hereby appoint Colonel H. S. Olcott my confidential agent and sole official representative of the Esoteric Section for Asiatic countries.

All correspondence relative to admission into, and resignation from, the Section shall be referred to him, and all Instructions transmitted by him, and his decision is to be taken and accepted as given by myself. Such correspondence to be invariably marked "Private" on the envelope.

(Signed) H. P. BLAVATSKY.

The members of the Esoteric Section in London and the surrounding district have formed themselves into a Lodge, for the purpose, among other things, of stimulating Theosophical activity and organizing members of the Society into active groups of workers. It is hoped that, in this way, they may become useful to the Society at large,

No member need apply for admission into the E. S. unless he is prepared to adopt in full the three objects of the T. S. and to become practically an earnest worker for Theosophy.

[Lucifer, January, 1890, p. 437.]
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Wed May 16, 2018 5:01 am



The Dzyan Esoteric Section
of the
Theosophical Society.

Whereas Brother Francisco Montoliu having made known to us his desire to hold a Lodge of the Dzyan (Esoteric) Section of the Theosophical Society for the cultivation of the Universal Science, in the hope thereby the more to [illegible] to, and promote the happiness of our Brethren, and to bind Mankind together by indissoluble links of Brotherhood, Friendship, Peace and Harmony.

And Whereas our Lodge having taken this into consideration and found it concordant with our system of Universal Knowledge, We, with the consent of the "Inner Lodge," do hereby grant unto the said Brother Francisco Montoliu our Charter of Constitution to be held with and attached to the Warrant of the Lodge M.H. (E) to be known as the PESH-HUN Lodge of the 2.3: of the T.S.

With full power to hold Lodges of the Dzyan (Esoteric) Section of the Theosophical Society at Madrid (or [illegible] in Spain, to meet at any place they may choose from time to time, with such privileges as by right belong to the Inner Section or Lodge of the Theosophical Society.

Subject, nevertheless to the Laws and Ordinances of the Inner Lodge of the Dzyan (Esoteric) Section, already made or to be enacted.


Signed: H.P. Blavatsky

changed for new Charter July 9, 1893. A.B.


Letter from H.P. Blavatsky to W.Q. Judge

Undated but probably written around March 7, 1890

W.Q.J. is asked to have the following alterations & additions made on the E.S. Charters. (1)


Whereas Brothers of the E.S. (give name of locality) having made known to us their (change from his)

9th line, last word, Brothers


Explanation for W.Q.J.

The "Inner Lodge" of the Dzyan is the name by which the Master's Lodge in the inner Lamasery is known. All the adepts, chelas etc. in that part of the country are known among Lamas as Dzyan-pas. The "we" does not refer to me but to myself & staff. -- Secretary chosen by Council -- besides which, you W.Q.J. as the Chief & only agent of the "Dzyan" in America have to add your signature under mine on each Charter.

The Charters may be prolix & high faluting -- perhaps, but they were written out by High Masons those of the Horus Lodge & Rosicrucians. I am sorry but I must beg of you to deliver these permanent charters to every group in your list with numbers & options to them to give name to their Lodges or not.

Yours truly H.P.B.

The Lodges may be known publicly by their names, if they like, but their numbers must not be divulged.


As to the Masters' photos:

1. Every E.S. Lodge may have one copy of each for the Lodge if they desire it.

2. Individual members of the E.S. may also have a single copy of each, subject to the approval of W.Q.J.

Why speak of selling the photos? (2) Does paying for the bare cost of producing them come under the head of selling? In other words the privilege to the members is simply that of taking copies of the photos at their own expense.

Your suggestions with regard to Mead's work have been attended to.

I do not understand why the pictures of the Masters should become less "sacred" because the photographer who reproduces them has to be paid?

Will W.Q.J. please explain?

His ever

HP Blavatsky


(1) For a facsimile of an E.S. charter, see p. 207 of this compilation.

(2) These comments by H.P.B. may be in reply to Mr. Judge's letter dated ''N. Y. Feb. 25 1890" [see Practical Occultism] and addressed to Countess Wachtmeister who was residing with H.P.B in London.


Letter from W. Q. Judge to H. P. Blavatsky

Mar 14, 1890

My dear H. P. B.:

It is with great pleasure that I hand you in this another small contribution for yourself from a friend who does not care to be known except as your friend. It is the sum of two pounds more or less. It is quite likely that he will send you a similar sum each month. Accept it and ask no questions.

The E. S. is now in such a state that it seems to me to be absolutely necessary for you to take the next step, and to declare, or make, the inner section of it and thus to have those on whom you can rely do the work for the others and at the same time protect the Section from the lot of fools who are now in it. I find that many of them came in just for curiosity and do not care much about the pledge; it is not sacred for them. Some of the copies of No. 3 have been lost in the mail because of the failure to tell me of change of address and they will not even answer when I ask about it.

You ought to have an inner section, the existence of which is to be known only to those in it, and they should be selected with great care -- I can give the names of the sure and careful ones in this country. They will keep all secrets and at the same time should be the only channel for the others -- that is to say, the Instructions for the others should come in a mild form from this inner section, for I assure you that the majority of those now in are unfit to have your papers by reason of lack of intelligence and education. Will you not do this? Is it not a new and good method for tightening the grip you have already on the movement and for guiding the people in the right way in theosophy?

I wait to hear.

As ever yours,


You to give the real Instructions to the Inner Section only, and that Section to be entered only on your conferring the right and never upon application.

[Reprinted from W.Q. Judge's Practical Occultism.]



"Did you know that we are building an Headquarters for the British T.S. in London? There we are going to have an Occult Room and a pranaos where I will teach to the elect that which I do not dare to entrust to the mails, i.e., the E. S. Instructions......

H.P. Blavatsky
Letter dated March 24, 1890
to a friend

[For more on the Occult Room, see Appendix III. pp. 553-558.]



"A large part of these results is due to the added strength, and, above all, the increased spirit of solidarity, which the organization of the Esoteric Section has infused into the T.S. To the members of that Section I say: See and realize what great results can be achieved by those who are really in earnest and unite unselfishly to work for humanity. Let this year's outcome show you in unmistakable signs the weighty responsibility that rests upon you, not only towards the Society, but towards the whole of Humanity. Therefore do not for one moment relax in your efforts; press closer, shoulder to shoulder, every day; stand together as one man, come what may, fine weather or storm, and the victory of the cause to which you have pledged yourselves is certain. Striving thus in unison with your Higher Self, your efforts must and will be fruitful of good to the Society, to yourselves, to Humanity. Coming years will show a steady, healthy growth, a strong, united organization, a durable, reliable, and efficient instrument ready to the Masters' hands. Once united in real solidarity, in the true spirit of Universal Brotherhood, no power can overthrow you, no obstacle bar your progress, no barrier check the advance of Theosophy in the coming century."

H.P. Blavatsky

Message delivered on behalf of H.P. Blavatsky by Bertram Keightley to the Fourth Annual Convention of the American Section of the Theosophical Society, April 27, 1890.
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

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E. S. T. S.

Suggestions and Aids, No. 1.


Series A 1.

I am directed by the Head of the Section to inform you as follows:

1. All members receiving this will know that they are in the CORRESPONDENCE GROUP, which is composed of those not in distinct groups.

2. (a) In order to increase the solidarity of the Section, to help the members in the study of the Instructions, and to relieve the Head of the Section, printed papers will be issued to the members from time to time, and will treat of the various subjects found in the Instructions.

(b) These papers are not to be substitutes for the Instructions, which will be continued as the Head of the Section determines, nor will they be authoritative, but only explanatory.

(c) Some of the matter will be made up from discussions in Groups upon questions arising.

(d) Delays in giving answers to questions will be often unavoidable.

3. These papers will be privately printed by an F. T. S., E. S., on the Aryan Press, and are to be held as privately as those coming from H. P. B., but may be discussed between members of the Section.

4. Members of the Correspondence Group, and Groups through their presidents, are invited to send to the undersigned questions, doubts and objections arising in their study of the Instructions, but they are particularly asked not to put questions which might after some reflection be answered independently, nor those irrelevant queries so often raised, nor such as can be answered by consulting ordinary works and encyclopaedias on subjects referred to in the Instructions. Members outside of the Correspondence Group will only communicate through their respective Group president.

5. All questions and correspondence must be written plainly, upon one side of the paper, and not with pale ink. If these rules are not complied with, communications will receive no attention. The time of the undersigned is so occupied with numerous duties and a multiplicity of letters that the above regulation is insisted on in order to save valuable moments which would otherwise be wasted in the attempt to decipher illegible writing. The general rule that no matters of business can be referred to in the letters sent under this arrangement is again reiterated.

6. All communications hereunder must be marked "private."

7. Advice is not to be asked in respect to personal business, family affairs, or social relations.

Sec'y to H. P. B.
P. O. Box, 2659, New York, N. Y.



On the first page of Instructions No. I it is stated that there "is a strange law in Occultism which has been ascertained and proven by thousands of years of experience," by which everything latent in the nature of the person who signs the pledge is thrown up and outward and that these must be found out, fought and killed; and that the action of this law is the more marked the more earnest and sincere is the desire of the candidate and the more deeply are the importance and reality of the pledge felt.

The meaning of this warning, given by the Head of the Section, has not been seen by all, and the importance of the law, stated by her to be immutable in the domain of the occult, has been under- estimated. In some instances no attention has been paid to the warning, and in others no heed has been accorded to the working of it upon the members themselves.

We should remember that H. P. B. has not spoken regarding this for her sake, but solely for ours, and due attention is to be given to the import of the statements made. She says the law has been found and proven by thousands of years of experience. This means that the Lodge -- under which the Section exists -- has been in action for thousands of years; that is, living men who were once like ourselves compose it and have seen how this law acts in the cases of probationers such as we are, who have been pledged in other centuries, in different lands and civilizations. The effect upon those who sign the pledge is familiarly called "pledge fever," because it is a sort of heat in the whole nature which, acting like the air in a hothouse, makes all seeds, whether of good or evil sort, suddenly sprout and show themselves to the person who has signed. A good simile for its action is found in the crucible for melting metals. In that the metal, containing all sorts of impurities, is heated; as it melts, the impurities come up to the surface in the form of scum, leaving the purified metal below.

It is an intensification of the effect brought about on any person in ordinary life who takes up some occupation or task with which he has had no previous experience, but it differs from that in this, that such ordinary change only brings forth the qualities which are needed for the performance of the work undertaken, while this "pledge fever" brings into action every latent quality of the person's nature.

Its Field of Operation.

The field in which it works is that offered by the entire being, and therefore will include the hidden, unknown part of us which in all ordinary cases lies back awaiting other incarnations and circumstances to arise in new centuries and civilizations
. This means that if we have not signed the pledge we have before us a series of incarnations in which with new material and psychic bodies we will gradually show forth what is now hidden deep in our nature. This is referred to by Patanjali in his Yoga Aphorisms, Book IV, aph. 8: "From these works there results, in every incarnation, a manifestation of only those mental deposits which can come to fructification in the environment provided." The "environment provided" means not only a new body and new circumstances, but also the new sort of psychic and mental nature acquired in reincarnating, for the thing which is environed is the Ego -- the soul.

The disciple is therefore not to suppose that the effect of "pledge fever" will be seen only in some event for which he or she may be supposed to be prepared; it manifests itself in everyday life, in the way we look at and are affected by the treatment accorded to us by others, in the various changes on the mental plane and in every direction.

If one is irritable by nature, that irritability will at first seem to be increased, and, indeed, will be unless it be suppressed; if there is a latent tendency to fault-finding or listening to gossip and slander, all circumstances will appear to bring it out prominently or to justify it; and so on in as varied a way as temperaments and faults vary. On the other hand, unknown good qualities come up at the same time as the bad ones, and are strengthened. Its most hidden operations will, however, be in the mental plane, and there we must watch against anger, vanity, doubt, uncertainty, ready to drive them away as soon as they appear.

The Opportunity Afforded.

The opportunity thus afforded to us all is unique. It cannot be met in any other association, nor in the affairs of life, nor by violent self-effort. Self-discipline and introspection will not accomplish what is done by the "pledge fever," because the personal effort is limited by the powers of the individual; and although those flow from and are based upon that nature, they cannot except in rare, exceptional persons, reach down into and drag it forth for inspection. Secret societies will not accomplish the work either, -- they are only child's play, mere empty forms which convey no truth and cause no development. There is therefore before us an opportunity such as cannot be found anywhere else, and upon the use of which really depends our true progress and all clear comprehension of the Instructions.


In succeeding numbers other matters will be treated of, including the various diagrams in the Instructions.

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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

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E. S. T. S.

Suggestions and Aids, No. 1.


Series A2.


Its Effect on the Members

It is well known that all through the Section there are many members who have been struggling with the "pledge fever" and failing very often. They have criticised each other very harshly, have in certain instances refused to work with certain members, and put no check whatever upon evil- speaking and spreading of gossip and unfounded slander. Quite plainly they have carelessly passed by the warning of the Head of the Section, and would appear to think that they can gain knowledge from written Instructions without purifying themselves. Names are not given, but they are known. We all might as well look the matter squarely in the face and admit that it is quite unlikely the Section as a whole will receive Instructions for which on the moral as well as the intellectual plane it may be unprepared. Those of us who do not profit by the warning given will find out too late that, without their knowing it, the Head of the Section will make selections of those who are worthy, and to those only will be given the keys to unlock the gates that bar the way to attainment.

All those members who desired to be tested and tried have been put to the tests already
. That is, they have been watched by the hidden ones through each day, and themselves can tell whether they have stood the tests. If they have awaited some strange event or trying ordeal, it has not arrived, nor will it; but events of each life are enough in number to show how each one is trying to live the life. If they have failed, it is never too late to try; if they are sure they have not, they are on dangerous ground, for it is an old occult maxim: "Let him that thinketh he standeth take heed lest he fall."

QUESTION FROM A. -- "How long do manifestations of 'pledge fever' continue?"

W.Q.J. -- So long as the disciple does not overcome that which it brings up, the "pledge fever" will continue. It is useless to sit down and wait for it to burn out. Pains must be taken to eradicate the defects which it brings to the surface.

Q. "Does the 'pledge fever' reveal defects only?"

What it does is to bring up to the surface the real character. This may as well be good as bad. In many cases the effect is to bring on a greater development of good character and earnestness. Hence we ought not to be expecting always evil; it may be that our hidden character is better than has ever shown on the surface. In such a case the person improves rapidly.

Q. -- "Is the effect of it immediate?"

As all persons differ from each other not only in appearance but also as to the rapidity with which impressions are felt, it follows that many may not have yet felt the "pledge fever." This is because their natures are slow in responding. But they will feel it. Let no one therefore rest contented, fancying that the battle is won. In this training there are battles always. Apprehensiveness of trouble to come must, however, not be indulged. There is no necessity for crossing a bridge before we arrive at it.



In the affairs of the Theosophical Society and of the E. S. there is an important cycle which comes to a conclusion in about ten years. It is broadly mentioned in the Key to Theosophy from p. 304 to 307.



ENQUIRER. Tell me, what do you expect for Theosophy in the future?

THEOSOPHIST. If you speak of THEOSOPHY, I answer that, as it has existed eternally throughout the endless cycles upon cycles of the Past, so it will ever exist throughout the infinitudes of the Future, because Theosophy is synonymous with EVERLASTING TRUTH.

ENQUIRER. Pardon me; I meant to ask you rather about the prospects of the Theosophical Society.

THEOSOPHIST. Its future will depend almost entirely upon the degree of selflessness, earnestness, devotion, and last, but not least, on the amount of knowledge and wisdom possessed by those members, on whom it will fall to carry on the work, and to direct the Society after the death of the Founders.

ENQUIRER. I quite see the importance of their being selfless and devoted, but I do not quite grasp how their knowledge can be as vital a factor in the question as these other qualities. Surely the literature which already exists, and to which constant additions are still being made, ought to be sufficient?

THEOSOPHIST. I do not refer to technical knowledge of the esoteric doctrine, though that is most important; I spoke rather of the great need which our successors in the guidance of the Society will have of unbiassed and clear judgment. Every such attempt as the Theosophical Society has hitherto ended in failure, because, sooner or later, it has degenerated into a sect, set up hard-and-fast dogmas of its own, and so lost by imperceptible degrees that vitality which living truth alone can impart. You must remember that all our members have been bred and born in some creed or religion, that all are more or less of their generation both physically and mentally, and consequently that their judgment is but too likely to be warped and unconsciously biassed by some or all of these influences. If, then, they cannot be freed from such inherent bias, or at least taught to recognise it instantly and so avoid being led away by it, the result can only be that the Society will drift off on to some sandbank of thought or another, and there remain a stranded carcass to moulder and die.

ENQUIRER. But if this danger be averted?

THEOSOPHIST. Then the Society will live on into and through the twentieth century. It will gradually leaven and permeate the great mass of thinking and intelligent people with its large-minded and noble ideas of Religion, Duty, and Philanthropy. Slowly but surely it will burst asunder the iron fetters of creeds and dogmas, of social and caste prejudices; it will break down racial and national antipathies and barriers, and will open the way to the practical realisation of the Brotherhood of all men. Through its teaching, through the philosophy which it has rendered accessible and intelligible to the modern mind, the West will learn to understand and appreciate the East at its true value. Further, the development of the psychic powers and faculties, the premonitory symptoms of which are already visible in America, will proceed healthily and normally. Mankind will be saved from the terrible dangers, both mental and bodily, which are inevitable when that unfolding takes place, as it threatens to do, in a hot-bed of selfishness and all evil passions. Man's mental and psychic growth will proceed in harmony with his moral improvement, while his material surroundings will reflect the peace and fraternal good-will which will reign in his mind, instead of the discord and strife which is everywhere apparent around us to-day.

ENQUIRER. A truly delightful picture! But tell me, do you really expect all this to be accomplished in one short century?

THEOSOPHIST. Scarcely. But I must tell you that during the last quarter of every hundred years an attempt is made by those "Masters," of whom I have spoken, to help on the spiritual progress of Humanity in a marked and definite way. Towards the close of each century you will invariably find that an outpouring or upheaval of spirituality ―or call it mysticism if you prefer―has taken place. Some one or more persons have appeared in the world as their agents, and a greater or less amount of occult knowledge and teaching has been given out. If you care to do so, you can trace these movements back, century by century, as far as our detailed historical records extend.

ENQUIRER. But how does this bear on the future of the Theosophical Society?

THEOSOPHIST. If the present attempt, in the form of our Society, succeeds better than its predecessors have done, then it will be in existence as an organized, living and healthy body when the time comes for the effort of the XXth century. The general condition of men's minds and hearts will have been improved and purified by the spread of its teachings, and, as I have said, their prejudices and dogmatic illusions will have been, to some extent at least, removed. Not only so, but besides a large and accessible literature ready to men's hands, the next impulse will find a numerous and united body of people ready to welcome the new torch-bearer of Truth. He will find the minds of men prepared for his message, a language ready for him in which to clothe the new truths he brings, an organization awaiting his arrival, which will remove the merely mechanical, material obstacles and difficulties from his path. Think how much one, to whom such an opportunity is given, could accomplish. Measure it by comparison with what the Theosophical Society actually has achieved in the last fourteen years, without any of these advantages and surrounded by hosts of hindrances which would not hamper the new leader. Consider all this, and then tell me whether I am too sanguine when I say that if the Theosophical Society survives and lives true to its mission, to its original impulses through the next hundred years―tell me, I say, if I go too far in asserting that earth will be a heaven in the twenty-first century in comparison with what it is now!

-- Pgs. 304-307 of "The Key to Theosophy," by H.P. Blavatsky

The law is that the Adepts work with men (of the Caucasian race) directly and in large masses during the last twenty-five years of every century, and then stop for seventy-five years, beginning again in the fourth quarter of the next century. At this point this question has been asked:

Q. -- "Why do They not work without ceasing?"

They never cease working, but they do stop such present public efforts as began with the T. S. in 1875. Before that they were dealing with individuals.

The reply in brief is, that if They continued beyond the twenty-five years such a tremendous reaction would be brought about that the very object in view would be defeated. Instead of destroying dogmatism, a new dogmatism would be created to take the place of the old one against which the attack has been made, and men would really be no better than before.

A careful reading of those pages of the Key to Theosophy which have been cited above will show just what the Masters desire us to do in view of the approaching end of this Theosophical cycle. H. P. B. there says that what is needed is not so much a full, technical knowledge of esoteric science as clear and unbiassed judgment, so as to avoid the hard and fast conclusions as to men, things, and methods which are natural in the world.

If we succeed in carrying the T. S. well along into the twentieth century, there is a very great possibility that we can transmit it pure and undogmatic to such successors as will, after our death, keep it in being until the next twenty-five year cycle. At that time another messenger will come
. In my opinion he will be the same being as now directs our efforts. In such an event there would be ready for his further work a Society that might be fit for greater things than our present T. S. is, and if so, all our efforts now will be crowned with success. If, on the contrary, the members fail now, great will be the responsibility upon every one of us then. In view of this, it is expected that the Section shall strive to become the life and core of the Theosophical movement, so that it may carry the spirit and genius of the movement through the seventy-five years which will begin at about the year 1900. If this shall be accomplished, then in 1975 there will be an instrument ready at hand for the returning Messenger to use during the last twenty-five years, instead of having to construct it anew amid jars and discords such as have surrounded H. P. B. for fifteen years. Now in the Key to Theosophy she plainly states that the strength and power of this ideal Section will not rest so much in the technical occult knowledge of the members as in the spiritual development, coupled with good common-sense, which they shall have attained. By the time spoken of, those of us who are now in the Section will have passed beyond the limits of mortal life. But our lives and thoughts will live after us in those who shall through the next ten years become our associates, and they will carry on the succession just as we leave it to them.

Let everyone, then, who reads this listen to the call. A mental sacrifice is demanded, an abandonment of self, a complete renunciation, an entire devotion to this cause
. Altruism must be made the line of our lives, for by that alone can the end in view be reached. We are not associated in this Section for our own individual profit, nor for the glory of H. P. B., nor for the making of new mysteries or dogmas, but only that men and races of men after us may become brothers such as we should be.

The Messenger will disappear ere long, and we must by that time have among us those in our own ranks who can point out the way. Such favored units cannot be developed out of our mass unless the total progress of the Section is up to the point which will permit their efflorescence.



B. KEIGHTLEY. -- Every science must have its own technical vocabulary; and many exact sciences possess in addition a notation specially adapted to express the facts and laws with which that science deals. Occultism is of all sciences the most exact, since it is based upon absolute mathematical laws, and hence it possesses both an accurate technical vocabulary and an exact system of notation.

The chemist uses H to express hydrogen, O to denote oxygen, etc. He then expresses the result of the chemical combination of these substances in the form of equations, e. g., Aq. =water = H20. Again, he groups together numbers of substances under some common head, classifying them into groups such as the "oxides," the "nitrates," the "sulphides," and so on. Now these names, oxides, nitrates, etc., call up before the mind's eye of a good chemist a long array of substances differing in most respects from one another, but yet having certain properties in common.

It is the first letters, the a, b, c of the notation needed to express the occult processes in nature, which is given in the "Tabular Diagram." The student therefore needs not only to learn the correspondences given there, but to make them as much a part of himself as the chemist does for the notation of his science. Besides this, all the information scattered through the Instructions, the Secret Doctrine, and Isis which bears upon the powers, properties, attributes, and functions of the seven Hierarchies of Forces in nature, should be collected by each student or group and classified and tabulated under the head of the respective hierarchies. Further, the legendary history of the gods and goddesses associated with the planets whose names and symbols are used to denote the hierarchies of which the physical planets are but the visible manifestations, should be carefully examined. For these legends express in symbolical form the relations and correlations of the various forces belonging to the different hierarchies. In other words, the birth and parentage, the loves and hates, of the "gods" contain scientific information regarding the relations existing among the occult forces of nature.

Thus a thorough mastery of the Tabular Diagram in all its aspects and a conscientious study of the various hierarchies are indispensible requirements for any student who desires esoteric knowledge. But there seems to have been some question as to the way the correspondences given in this diagram should be understood. The question is asked whether, for instance, Mars rules the day of the week which we call Tuesday, or, since it stands first on the list, whether Mars ought not to correspond to, and rule over, the first day of the week, our Sunday. The answer to this is in reality given in the diagram itself. A glance will show that it is arranged according to the scale of colors in the spectrum and notes in music. In the other columns are given the Days of the Week, Human Principles, Planets, Metals, and Numbers, which correspond to the colors and sounds occupying the right-hand columns. In the appendix H. P. B. has explained how the present order of the names given to the seven days of the week came to be settled. But the diagram gives the correct correspondences for each day, meaning by Tuesday the day we call by that name, and so on.

Since the seven hierarchies are simultaneous emanations, there is no apparent reason why the days over which they rule should follow the same order as the colors or sounds. And further, when a given hierarchy or planet is said to correspond to and rule over a certain day, this must be understood as merely an approximation, meant to connect the idea of that hierarchy in our minds with the conception of time.

G. R. S. Mead, -- The days in the Tabular Diagram are out of order because the colors are taken in their prismatic sequence; hence the order of the days is altered for that reason only. The first day remains Sunday, and so on.



B. Keightley. -- Of course we must first of all make ourselves acquainted with the contents of the Instructions and the topics treated of therein. But this is soon done, and then the question arises, especially in group work, What is the best method of further study? An examination of the method pursued by our teacher, H. P. B., shows that since she is not permitted to give out the complete teaching, nor to make known even a perfect outline of the doctrine on any one plane, she omits such parts and mixes up the remainder to a certain extent, like the pieces of a child's puzzle. For were she to state all that she gives out in its correct relation and order, we could readily fill in the gaps ourselves, and men would thus obtain knowledge, and therefore power, on the occult side of nature, before their moral natures were fitted for the trust. Therefore she conceals the clue by removing the pieces of the puzzle from their proper context, and so obliging us to have recourse to the light of intuition in order to restore them to their proper places in the perfect scheme.

Hence, after a general acquaintance has been obtained, the best method of studying her works, especially the E.S. Instructions, is to study them by topics, not as consecutive treatises. For instance, in the three sets of Instructions so far issued some of the main topics may be stated thus: (1) Aurio Egg, (2) The Double-page Diagram, (3) The Tabular Diagram and the study of the seven Hierarchies or classes of Forces in nature, (4) The seven Tatwas.

Now such main topics as these should be selected, especially for group study, and the members should not only bring together on paper all that is said in the Instructions on that topic, but they should also collate in a similar way all they can find in the Secret Doctrine and Isis. It is only by hard and systematic work that real progress in esoteric study can be made. Another point is that all unsolved difficulties, whether individual or common to a group, should invariably be written down in a book and taken up for discussion from time to time. Eventually, if still unsolved, they may be referred to Mr. Judge or to H. P. B. herself.



B. Keightley. -- In spite of the emphatic manner in which H. P. B. speaks of the Auric Egg, it does not seem to have received as much study and thought at the hands of Esotericists as it deserves.

Philosophically, its importance lies in the fact that it is the "principle of individuality," since it is only in virtue of the limiting function of the Auric Egg that man can be said to possess any individuality whatever, whether on the physical or any higher plane. For the Auric Egg is the abstract root, the germ of all limitation and finiteness, i.e., of that distinction between units which we term individualization. All the principles in man differ in no respect from their macrocosmic prototypes except by being enclosed in the Auric Egg, and were that ever to cease to exist, the "principles" that compose us would merge back into the general stock, and we should cease to have any existence as individuals. It is this function of the Auric Egg which would seem to be pointed at in the beautiful Buddhist simile for the attainment of Nirvana, -- "the dewdrop slips into the shining sea." This shows that Nirvana is attained not, as some think, by the annihilation of the individuality, but by its indefinite expansion. In other words, when Nirvana is attained, the Auric Egg, the boundary of the individuality, expands until its limits become coextensive with those of "Brahma's Egg" -- which last is the particular Universe on which that individual has been performing his cyclic pilgrimage.

Scientifically, it is through vibrations transmitted by the Auric Egg that we become conscious of the external or objective world on any plane.



W. Q. Judge. -- The word which has been given in the Instructions to be pronounced by the student has, like all other practices in this system, an imperative condition precedent attached to it. This is that the student shall not pronounce it in a spirit of levity, nor with the motive merely of finding something out that has not been known before.

The impulses which rise from curiosity or spring from a desire to know for one's self alone are equally to be shunned. The reason may not be at once obvious to the person who is blinded by self-interest, but it exists, nevertheless, and will work out at some time with detriment.

Another caution to be observed is that given in the Instructions, to be sure not to pronounce the word when one has evil thoughts or has not recovered yet from a fit of anger. In the first case, the evil thoughts act as magnets of great power by means of the word, and draw to our sphere forces of a sort that are inimical to man and lay us open to the very worst results. So, if any of the members find themselves as yet unable to keep thoughts like those away from their minds, the best they can do is to avoid the use of the word until such time as they shall have purified themselves. In the second case -- that of anger -- the same thing happens, with the addition of a loss of power due to the disrupting force of anger, which, in a sense, destroys the form of the inner man.

The repetition of this word is directed in nearly all of the Hindu religious books, and is, indeed, not unknown to some secret societies of Europe and America, but is by them jumbled up with many other things in the same degree, and, in fact, is only referred to by them, as, for instance, in the Scottish Rite, for the mere purpose of showing a power to compile from all sources, and not because this word is made the key-note of any degree.

But although with us the sounding of the word will have some effect, a greater one, and the one that is to be desired, will only come when we, at the time of using it, fix our minds on the word itself and on the idea which it represents. At first it is not easy to do this, but by constant effort it may be accomplished. The first step is to acquire the habit of using the word, and the next is to combine that with the simultaneous reflection upon its significance.

It should be used, if possible, at the same time every day, so as to take advantage of the law of habit working in the organism, which is almost the same as the law governing the tides in the ocean.


[For more Suggestions and Aids, see William Quan Judge's Echoes of the Orient, Volume III, starting on page 301.]
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Sun May 20, 2018 11:19 pm

Examination Paper No. 1 dated June 12, 1890 (Facsimile)



As the Head of the Section desires to make the next Instructions as useful as possible, the following questions have been drawn up, in order that the answers of the members may show how far they have progressed, and thus direct her in the choice of a subject and in other respects.



1. What are the Pitris?

2. What is Kama Rupa?

3. What is the difference between the Higher and the Lower Self?

4. What is the Astral Light?

5. Give your reasons for joining the E. S.

6. What Theosophical book do you consider has most helped you?

7. What's Occultism, and what do you consider to be practical Occultism?


You are requested to answer, as soon as possible, the above questions without referring to any book and without assistance; and to send the answers to the Secretary E. S. as soon as possible. All American members will reply at once on this sheet or attaching the answer to this, to

By order of H. P. B.

P. O. Box. 2659, New York, N. Y.

London, June 12, 1890.
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