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 » Wed May 30, 2018 3:51 am


[Lucifer, February, 1891, p. 451.]

"... a member of the E.S. who receives instructions emanating from the Masters of the Occult Philosophy, and doubts at the same time the genuineness of the source, or the honesty of the humble transmitter of the old esoteric doctrines---lies to his own soul, and is untrue to his pledge. He cannot be honest and remain in the E.S., in such a case. But then, the Esoteric Section, its qualification 'of the T.S.' notwithstanding, does not represent the latter, and in future it will drop the additional words altogether. From the very beginning its second rule stated, that the 'Esoteric Section has no official or corporate connection with the Exoteric Society' (see Lucifer of October, 188[8]). Henceforth it will be called 'the Esoteric School of Theosophy', simply..."

H.P. Blavatsky


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

New York, Feb. 20, 1891

Dear H. P. B.:


I telegraphed to wait three days for this proposed change and again that "new name is the same as the one of Butler." This means that the name "Esoteric School of Theosophy," is precisely the title adopted by the infamous Hiram Butler affair for their school in which they had and have pupils, and get and get money in it for the rot they give out. They are not out of existence, as Butler when hunted out of Boston went to California and there has more followers and carries on his trade in the same way. It seems to me that to adopt his name is the very worst possible fate that could come to the E.S. Besides I cannot see the necessity for any change of name. If it is from a desire to cut the E.S. off from the T.S. that will not accomplish the end, for the reason that you can never do so, as every one still will think it a part of the inside work of the T.S. as long as you are alive and stay in the Society. And why there should be any wish or desire to cut the E.S. off from the T.S., I cannot see, and as all members of the E.S. have first to be F.T.S. it cannot be done without a complete and unnecessary back down. For another reason also and that is, that you have distinctly shown over and over again that the object of the E.S. is to strengthen and support the T.S., and as a fact it has already done so and has been of the very greatest benefit to the Society. Why then should any unnecessary distrust be created by altering the name?

Furthermore, not only has Butler used the new name, which I see has been already set up in the Press in London, but others of less fame and infamy have also, and there are several who pretend to give the same under the same name. It would be the very wildest break for us to do this after living so long with a name that is in fact protected by its intimacy with the name of the T.S. May I not, from my knowledge of the whole society here, ask you to not make this change.

I would like also to call attention to the mass of stuff in the way of pretty but useless decorations put on the matter which has just been gotten out on the press. It is a jumble of everything, from gods acting as mortals to assortments of snakes out of place, and used with other symbols with which they never had any unity or correspondence. Is it not, and has it not always been a grievous thing to mix the symbols? And are they not all mixed up on this new title page? There is the two pillared hall, and then a style of pillar that has nothing to do with that hall; and then snakes who never appeared in that hall by any chance for they belonged to another degree; then there is the winged globe which truly belongs to the two pillared hall but not in the form taken in your seal which is for another purpose, and represents a different thing; then there is the hindu symbol with the sanskrit letters in the centre -- this certainly has nothing to do with the two pillared hall; then, and least of all, there is on the top a whole line of snakes with balls on head across the top, and they were never used in a mere apprentice degree: other sorts of snakes and other objects have place there. In fact it is all mixed up, and, while very well drawn, has no place whatever in the E.S. at this time, judging from what I have learned. I make bold to give these views because I am sure you in person did not make these up for use, but that someone else has made them who has not a real acquaintance with the use and meaning of the symbols.

Finally, if the name is changed -- there is quite likely to be aroused a feeling of distrust among those who as yet do not know reasons and are not able to guess them, and if it be said to them that the reason is so as to cut it off from the T.S. then it is very natural to ask: why was this not done in the beginning and provided for??

Referring again to the pictures. Look at the initial word and say if anyone ever heard of a god representing reincarnation dressed as one and, being osirified, has the right to the crown of both upper and lower Egypt? It does not represent silence at all -- it attempts to show reincarnation but fails of its object. My practical opinion is that for the present section of the E.S. the less there is of these ornaments and symbols the better and the more unmixed the effect on the members.

As Ever

[First published in Practical Occultism by W.Q. Judge.]




March 2, 1891

Dear Mr. Judge,

The name has been changed to "Eastern School of Theosophy, Esoteric Section of the T.S." So the Hiram Butler difficulty will be evaded.

With cordial greetings,

Annie Besant

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

Postby admin » Wed May 30, 2018 3:51 am


"... UNSELFISHNESS AND ALTRUISM is Annie Besant's name, but with me and for me she is Heliodore, a name given to her by a Master, and that I use with her, it has a deep meaning. It is only a few months she studies occultism with me in the innermost of the E.S., and yet she has passed far beyond all others. She is not psychic nor spiritual in the least---all intellect, and yet she hears Master's voice when alone, sees His Light, and recognises his voice from that of D-------. Judge, she is a most wonderful woman, my right hand, my successor, when I will be forced to leave you, my sole hope in England, as you are my sole hope in America...."

H.P. Blavatsky
Letter dated March 27, 1891 to William Q. Judge
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

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I hereby appoint in the name of the Master, Annie Besant Chief Secretary of the Inner Group of the Esoteric Section and Recorder of the Teachings.

To Annie Besant, C.S. of the I.G. of the E.S. and R. of the 1.

April 1, 1891.

Read & Recorded April 11, 1891
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Wed May 30, 2018 3:59 am

Strictly Private and Confidential





______________________________________ Lodge


At the hour fixed, the members being assembled, the President taking the chair, gives one knock.

Pres. --

All take their seats. President gives a second knock.

Pres. -- I declare the _________________ Lodge of members of the Esoteric Section to be duly formed, and I call upon Brother .... to read the Minutes of the last Assembly.

Sec. reads Minutes.

Pres.-- Do you all agree that the Minutes are correctly entered?

[Any necessary corrections can then be made.]

I sign the Minute Book in confirmation of their accuracy.

Sec. will read any Communications from:

(a) Head of the Section.

(b) Councillors.

(c) Members.

Will bring forward any other business. Resolutions may be passed upon any of these subjects.

If no new members are to be admitted --

Pres. -- Rise, brethren.

All the members repeat AUM. *

The studies of the day are then proceeded with.



Pres. -- Before we proceed to the studies of the day it will be our duty to admit (one or) several candidates, for membership of the Esoteric Section, who are in attendance [in an adjoining room]. I now request the Secretary to inform them of our readiness to admit any candidate who has been duly approved.

Sec. leaves the room and introduces them, leading the candidates up to the open space in front of the members and beside the table of the President. Candidates remain standing.

Pres. -- ..... and ......., it is at once my duty and my pleasure to receive you this day into the membership of the .... Lodge of the Esoteric Section of the Theosophical Society. The members present join me in congratulating you on your acceptance by the Honoured Head of the Section, who is the Representative of our Masters in far-off lands. You, having been members of the Exoteric Theosophical Society for six months or more, and having undertaken to pursue with zeal all three of the avowed objects of our Brotherhood, cannot be insensible of the onerous but honourable duties which you must perform. The Esoteric Section has been founded for the protection and salvation of the whole Society, and your solemn admission to brotherhood must remind you to be ever careful to preserve your obligations, and to train every nerve to increase the spread of our doctrines, to promote the universal fellowship of mankind, and to solve the great problems of the mysteries which encompass us in life, and lie before us in that future, beyond the change that men call death, but which we call only another step of the ladder which may lead us to an ultimate union with our Higher Self. Hear what our MASTER says:

"Behold the truth before you: a clean life, an open mind, a pure heart, an eager intellect, an unveiled spiritual perception, a brotherliness for one's co-disciple, a readiness to give and receive advice and instruction, a loyal sense of duty to the Teacher, a willing obedience to the behests of Truth, once we have placed our confidence in, and believe that Teacher to be in possession of it; a courageous endurance of personal injustice, a brave declaration of principles, a valiant defence of those who are unjustly attacked, and a constant eye to the ideal of human progression and perfection which the secret science (Gupta Vidya) depicts -- these are the golden stairs up the steps of which the learner may climb to the Temple of Divine Wisdom."



The members will all rise and stand in reverend silence while you recite the Pledges you have already approved.

Candidate reads.

Sec. takes Pledge from him.

The Lodge recites AUM.*

Pres. -- I call you all to witness that ..... and .....have now solemnly dedicated themselves to the Theosophic Life, and may they be spared the terrible penalties which befall those who break this solemn undertaking. Let me here remind you of the words of the Book of Discipline, as pointed out by the MASTER:



Fear not brethren, nor be discouraged at the difficulties which will meet you; -- trials you must pass through, or you will not be purified; dangers must beset you, or your courage will not be proven; patience, endurance, and toil will reward you with an enlightened understanding, an elevated spiritual sense, a knowledge of yourself. Falter not, then, though the way be long, and the heart be weary; for the greater the trials you undergo, the higher shall be your reward; the stronger your efforts for the good of humanity, the clearer shall become the view of Alaya, that Universal Soul from whom all goodness emanates.

Be seated, brethren, -- and to you newly received members I now give the Passwords of the Lodge, which are ........* to be given alternately and received, when you enter the Lodge, or when you seek to prove a fellow-student.

The sign of is a fitting emblem of a healthy mind full of the highest aspirations, residing in a temporary bodily abode -- which stands in hourly need of your utmost care to avoid pollution -- by want of thought, or want of heart. Beware of a first failure.



* The accompanying Ceremony, the Signs and Passwords can only be communicated orally.

G.R.S. Mead
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Wed May 30, 2018 4:11 am



Strictly Private and Confidential.


E.S. E.S.



MEMBERS of the E. S. are herewith notified that the new, privately printed copies of Instructions I, II, and III, are ready. The "Preliminary Explanations to No. III of the Instructions" have been incorporated as an introduction to No. III.

The whole now forms a compact volume of 120 pages, of the same size as this notice, with the Plates, Diagrams, and Tables bound in.

Every effort has been made to render this new edition as accurate as possible. The many clerical and printer's errors of the type-written copies, and of those which were, for purposes of secresy, printed from them in sections by various offices, have been rectified; whenever greater clearness could be gained, words and sentences have been rearranged or changed, and several important errors which had arisen owing to the many copyings and typewritings, through which the papers had to pass, have been corrected. Some passages that were, at the time of the issuing of the original matter, of the first importance as dealing with personal matters of the greatest interest in the E. S. and T. S., have now been omitted.

The Diagrams have been redrawn, Plates reprinted, and fresh ones added. Some important notes have also been appended, and also a list of references to Isis Unveiled, and the Secret Doctrine.

Members are, therefore, requested to carefully follow out all the directions that follow, with the greatest possible despatch.

I. All the duplicated, type-written, and printed Instructions, papers, and notices of the E.S. of every description, are to be returned directly to the Secretaries, with the exception of:

(1) Certificate of Entrance,

(2) Pledge Card,

(3) Book of Rules, and

(4) Notices, etc., printed on the "H. P. B." Press.

II. Members belonging to E. S. Lodges and Groups are not to send them through their Presidents, but direct, so that the risk of double postage may be avoided.

III. Members are to address their papers:

(a) If in Europe or the Colonies, to G. R. S. MEAD, Theosophical Headquarters, Avenue Road, Regent's Park, London, N.W.

(b) If in India or Ceylon, to BERTRAM KEIGHTLEY, Theosophical Headquarters, Adyar, Madras.

IV. All papers must be registered, to ensure their safety; and the name, number, and address of the sender, together with a list of papers returned, should be filled in on the accompanying form and enclosed with the papers.

V. The mailing of the papers is also to be notified by post-card, so that any miscarriage of the post may be at once remedied by means of the registration certificate.

N. B. -- No member will receive the new Instructions until his old papers are returned.




It is proposed to issue a series of papers in the form of a periodical, to be called Jnanmarga, which will supplement the Instructions, and instruct the E.S., particularly in the fundamentals of Eastern Occultism.

These pamphlets will contain sixteen pages, of the same size as this notice, and will be issued with as much regularity as circumstances permit. Their issuance, however, will depend entirely upon the cooperation of the members of the E.S., and especially upon those belonging to the Indian Section.

(a) It is proposed to devote the first twelve pages to translations and summaries, particularly from the Shastras and other books of Eastern Occultism, and, to a lesser degree, from the Greek, Latin, and Hebrew classics of Occult Science. (b) The remaining four pages will be taken up by questions and answers in elucidation of Instructions I, II and III.

(a) Members, therefore, who are acquainted with any of the necessary languages, or with reliable versions from them, are requested to forward careful translations or summaries of striking passages, especially those that treat of Occult Physiology, and Science, Yoga training and meditation, and means for the control and purification of the mind. The passages selected should, for the most part, deal with Spiritual development on the lines laid down in the Voice of the Silence.

Selections that are approved will be annotated by the Head of the E.S., and students will be directed on the right path in their studies.

Translations and papers which are judged not suitable for the E.S. will be annotated, and published in Lucifer, and a copy sent to the contributors.

(b) Questions should be brief and to the point. No promise, however, is made to answer every question. Those that trespass on forbidden ground cannot be answered in the Probationary Degree of the E.S.

N. B. -- All contributions should be written plainly, and on one side of the paper only; and all words quoted from the original languages should be very carefully written, and their equivalents given.

All communications should be directed to G.R.S. MEAD, who will arrange and prepare MSS. for the Head of the E.S.

It is suggested that intellectual aid alone will not be sufficient to place this new departure on a practical basis. One thousand copies of the Instructions have been printed, and No. IV is now going through the press.

The new Instruction, however, will not be sent to all members of the E.S., but only to those who are judged sufficiently advanced to require it.

But the JNANMARGA is designed for all, without exception
, so that the sooner it can be started the better it will be for the whole E.S. This cannot, of course, be, before No. IV is off the press, by which time, also, it will be possible to get MSS. from India. But at the same time, the question of outlay has to be considered, and the expenses already incurred will have to be first discharged.


E.S. Council.

It has been found necessary to add to the number of Councillors, owing to the great increase of business to be disposed of.

The Council is now composed of the following members: Constance Wachtmeister, Annie Besant, W. Wynn Westcott, William Kingsland, Edward T. Sturdy, Walter R. Old, Laura M. Cooper, Archibald Keightley, Isabel Cooper-Oakley, Emily Kislinghbury, George R. S. Mead, Alice L. Cleather, Herbert A.W. Coryn, and Claude F. Wright.


Signs and Passwords

There is a Form of Admission and Order of Business for the use of E.S. Lodges and Groups, which will be communicated whenever circumstances permit. A ceremony has been devised similar to the form of initiation in the original T.S. The ceremony, signs and passwords can only be communicated orally; but the first opportunity will be taken of so doing.


Gupta Vidya Lodge

The Central Lodge E. S., under the immediate direction of the Head of the Section, meets on the first and third Sundays of every month, at 3:45 P.M., in the Lecture Hall at the London Headquarters.

Every member of the E.S. is expected to attend this Lodge, if he happens to be in London at the time of its meetings, and to take the oral pledge if he has not previously done so. Members who are not attached to any Lodge or Group are particularly requested to avail themselves of the first opportunity of fulfilling this obligation.

Formal reception into the Section takes place at the first monthly meeting only; but non-resident members may be received by the Council at the second meeting if they attend at 3:15 P.M. This exception is made for the sake of members who come from abroad or long distances; it is, however, most desirable that such members should endeavour to attend for the first time on the first Sunday in the month.

Country members should previously notify the Secretary E. S. of their intending presence in London.


E.S. Lodges and Groups in India.

As soon as there are sufficient members in any place, they will be formed into Lodges and Groups for mutual support and study.


H.L. Chowne (Mrs.), London.
J. Ransom Bridge, Boston, Mass., U.S.
Thos. B. Harbottle, London.
William B. Yeats, Chiswick, Eng.
E.J.K. Noyes, Boston, Mass., U.S.
H. Schoonmaker, Cincinnati, O., U.S.
H.F. James (Dr.), St. Louis, Mo., U.S.
Geo. B. Hastings, Tonawanda, N.Y., U.S.
Mary E. Cox (Mrs.), Omaha, Neb., U.S.
Ida Boethe (Miss), Boston, Mass., U.S.
Henry B. Foulke, Philadelphia, Pa., U.S.
Geo. Falkenstein, Philadelphia, PL, U.S.
Chas. A. Weekes, Dublin, Ireland.
R.A. Campbell, Chicago, Ills., U.S.
H.E. Lawrence (Mrs.), Chicago, Ills., U.S.
C. Passingham (Mrs.), Exmouth, Eng.
Paul Militz (Dr.), New York, N.Y., U.S.
Howard Carter, Indianola, Ind., U.S.
Frances B. Corning (Mrs.), Philipsburg, Pa., U.S.
J.M. Parsonson, London.
W.H. Dawson, Hobart, Tasmania.
Walter S. Hall (Dr.), Santa Cruz, Calif., U.S.
Robert Funkhauser (Dr.), St. Louis, Mo., U.S.
William Tattersall, Canterbury, Eng.
Lucinda M. Reeves (Mrs.) Washington, D.C., U.S.
E.S. Mitchell (Mrs.) Chicago, Ills., U.S.
Harley B. Mitchell, Chicago, Ills., U.S.
A. Gordon, (Mrs.), London.
Stella P. Rotnor (Mrs.), San Diego, Calif., U.S.
Florence V. Hunsaker, (Mrs.), San Diego, Calif., U.S.
A. Gruner, Mlle.), Paris, France. (Resigned together with
Georges Caminade.)


Rose S. Wright Bryan (Mrs.), New York, N.Y., U.S.
Louise Kolly (Mme.), Odessa, Russia.
J.V. Whitaker (Mrs.), Boston, Mass., U.S.
A.C. Lloyd (Mrs.), London.

Certificate Cancelled.

Vittoria Cremers (Mrs.), London.


M. Cook (Mrs.) (Mabel Collins), London.
Michael Angelo Lane, St. Louis, Mo., U.S. (Has still his papers in his possession.)


Georges Caminade (d'Anger), Paris, has resigned from the E.S., stating that he has burnt his papers. He has since openly joined Papus (Geraud [Gerard] Encausse), the editor of L'Initiation and La Voile d'Isis, who has been publicly expelled from the T.S. for foul slander and persistent injury to the Society and its members in France.

For the Council E.S.

Secretary E.S.

Head of the E.S.
April, 1891.




E. S. T. S.
NEW YORK (P. O. Box 2659), April 18, 1891.

Members Will Please Take Notice and Act Accordingly.

E.S. Instructions No. III and Preliminary Memorandum to No. III are to be immediately returned to the undersigned. Take care in each case to mark package on outside with sender's name. Register the package and notify me by post card.

When all above have been received from all, the revised No. III Instructions will be forwarded as printed.

N.B. -- Do not confound Preliminary Memorandum with Preliminary to No. III, nor confuse any other papers with those alone called for.

Secretary in U. S.


Vittoria Cremers (Mrs.), London.


M. Cook (Mrs.) (Mabel Collins), London.
Michael Angelo Lane, U.S. (Has still his papers in his possession.


H. L. Chowne (Mrs.), London.
J. Ransom Bridge, Boston, Mass.
Thos. B. Harbottle, London.
William B. Yeats, Chiswick, Eng.
E.I.K. Noyes, Boston, Mass.
H. Schoonmaker, Cincinnati, O.
H. F. James (Dr.), St. Louis, Mo.
Geo. B. Hastings, Tonawanda, N. Y,
Mary E. Cox (Mrs.), Omaha, Neb.
Ida B. Bothe Miss), Boston, Mass.
Henry B. Foulke, Philadelphia, Pa.
Geo. Falkenstein, Philadelphia, Pa.
Chas. A. Weekes, Dublin, Ireland,
Rose S. W. Bryan (Mrs.), New York.


Annie N. Savery (Mrs.), New York.
Ida G. Candler (Mrs.), Brookline, Mass.


It has been found necessary to add to the number of Councillors, owing to the great increase of business to be disposed of.

The British Council is now composed of the following members:. Constance Wachtmeister, Annie Besant. W. Wynn Westcott, William Kingsland, Edward T. Sturdy, Walter R. Old, Laura M. Cooper, Archibald Keightley, Isabel Cooper-Oakley, Emily Kislingbury, George R.S. Mead, Alice L. Cleather, Herbert A.W. Coryn, and Claude F. Wright.

In the U.S.: William Q. Judge, Dr. J.H. Salisbury. Mrs. J. Campbell Ver Planck, Dr. J. D. Buck, Arthur B. Griggs, Wm. S. Wing, and Allen Griffiths.


There is a Form of Admission and Order of Business for the use of E.S. Lodges and Groups, which will be communicated whenever circumstances permit. A ceremony has been devised similar to the form of initiation in the original T.S. The ceremony, signs, and passwords can only be communicated orally; but the first opportunity will be taken of so doing. William Q. Judge has received these and will gradually communicate them in the U. S.

For the Council E.S.

Head of the E. S.
April, 1891.

Secretary E. S.

Secretary in U S.
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Wed May 30, 2018 4:12 am


E. S. T. S.
NEW YORK (P. O. Box 2659), April 18, 1891.


All members of the E.S. who have entered prior to March, 1891, or who have not already sent a photograph, will please send the undersigned, if possible, their photographs for the Head of the Section. In the cases of those who have already sent photographs, the one called for by this is to be marked "duplicate" on the back. The Head of the Section requires them for examination, as inadvertently those already sent were washed and spoiled for all occult purposes through an error on the part of an assistant.

Secretary in U.S.
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Wed May 30, 2018 4:16 am
H.P.B. at 19, Avenue Road


E. S. T. S.


NEW YORK (P.O. BOX 2659), May 9, 1891.


Group Presidents will send a copy hereof to all their members at once.

Notice is hereby given that the undersigned has received information that H.P.B., the outer Head of the Section, has departed this life; that the undersigned is going to London to confer upon the matter, and that until such conference is had all matters in the Section remain as they now are.

Death: On 8 May 1891 Blavatsky died after she was down with flu. Her body was cremated at Woking Crematorium [just outside of St. John's Village on Hermitage Road] and the ashes were divided between three centers of the theosophical movement: London, New York and Adyar (near Madras). The day of her death is observed by the followers as “day of the white lotus”.

-- Helena Blavatsky, by Wikipedia

Madame Blavatsky Dead: The Career of the Founder of The Theosophical Society, Her Travels Throughout the World, Her Labors in Spreading Theosophical Views.

London, May 8. -- Madame Blavatsky, the well-known Theosophist, is dead.

Madame Helena Petrovna Blavatsky, the founder and great apostle of Theosophy, was born at Ekaterinoslaw, an important town on the River Dneiper, and capital of the provinces of Ekaterinoslaw. Madame Blavatsky's maiden name was Helena Petrovna Hahn-Hahn. Her father was Colonel Peter Hahn, her grandfather being General Alexis Hahn von Rottenstern Hahn, a member of a noble family of Mecklenburg, Germany. Her mother was Helena Fadeef, a daughter of General Andrus Fadeef, a Privy Councillor, and Princess Helena Dolgorouky. The Dolgoroukys trace their descent to Rurik, the founder of the house of Romanoff, the ruling house of Russia. When only seventeen years old Helena Hahn-Hahn, in a fit of pique, married Nicephore Blavatsky, a Councillor of State, who was then sixty years of age. Their married life was short and unhappy. After three months the couple separated by mutual consent, Madame Blavatsky returning to her father's home. Her mania was travelling, and she soon left home and went to Constantinople, where she met Countess Kinsky, and with her travelled through Egypt, Greece and the Eastern countries of Europe and Asia Minor. From these countries she extended her travels all over the world, and it was ten years before she saw her family again. In 1851 she started for Quebec, Canada, as she wished to make the acquaintance of the "noble red man," but she was deeply disappointed with the individual when she did meet him. From Quebec Madame Blavatsky went to New Orleans in quest of the voodoos, or negro sorcerers. Thence she travelled through Texas to Mexico, and she managed to see most of that insecure country, protected only by her natural daring and fearlessness, even in the roughest and most brutal communities. Leaving Mexico with two companions of similar tastes, she sailed by the way of the Cape of Good Hope and Ceylon to Bombay, and attempted to enter Thibet by the way of Nepaul. Failing in this endeavor, she travelled through Southern India, and then on to Java and Singapore, whence she returned to Europe. The next two years were passed in the United States, and in 1855, she again went to India by way of Japan and the Straits, and with four companions she made a second attempt to enter Thibet through Kashmir. Two of her companions were politely, but immediately, conducted back to the frontier, and the third was prostrated by fever. In a suitable disguise, however, and conducted by a friendly Tartar Shaman, Madame Blavatsky succeeded in crossing the frontier and penetrating the dreary deserts of that little known country. After some strange adventures and getting lost in the pathless wilds of Thibet, she was mysteriously conducted to the frontier by a party of horsemen. The mutiny troubles shortly afterward began, and she sailed from Madras to Java, and thence again to Europe. After spending some time in France and Germany, she returned home to Russia in 1858.

From Pskoff, Madame Blavatsky went to Tiflis, where, riding one day in the forest, she was thrown from her horse and sustained a fracture of the spine, which was the cause of a strange psychological experience. For eighteen months she lived a complete dual existence, and considerably puzzled the cleverest physicians who attended her. On her recovery in 1863 she left the Caucasus and went to Italy, passing the following four years in Europe and experiencing a multiplicity of adventures. From 1867 to 1870 she again visited the East. On her return, the vessel on which she was sailing from the Piraeus to Spezzia and which was carrying a cargo of gunpowder, blew up and Madame Blavatsky was one of the few passengers saved. From Greece she went to Alexandria, and thence to Cairo, where she established a society for the investigation of modern "Spiritualism," of which she had had no experience up to that time. She speedily threw it up, however, and after spending some time at Boulak, she returned to her family at Odessa in 1872. In 1873 she again left Odessa for Paris, and crossed to New York, which she made her headquarters for the next six years, becoming a naturalized American. During this period she investigated some of the most striking phenomena of American spiritualism.

In 1875, in conjunction with Colonel H.S. Olcott and W.Q. Judge, she founded the Theosophical Society, with which she had been ever since prominently connected. In defence of her opinion, Madame Blavatsky in 1876 published her first book, "Isis Unveiled: A Master-Key to the Mysteries of Ancient and Modern Science and Theology." In 1887 she settled in London and started a Theosophical magazine called "Lucifer, the Light-Bringer," which she edited up to her death, with Mrs. Annie Besant. In France she was actively connected with three Theosophical reviews, "Le Lotus," "La Revue Theosophique" and "Le Lotus Blea." In 1888 the first two volumes of Madame Blavatsky's greatest work, "The Secret Doctrine; the Synthesis of Science, Religion and Philosophy," appeared. This was followed in 1889 by "The Key to Theosophy; a Clear Exposition in the Form of Questions and Answers of the Ethics, Science and Philosophy for the Study of which the Theosophical Society has been Founded," and by a smaller work, "The Voice of the Silence; or Fragments from the Book of the Golden Precepts."

The members of the Theosophical societies of New York and Brooklyn received the news of Madame Blavatsky's death yesterday, and were shocked and saddened by the news. W.Q. Judge, who is the general secretary of the Theosophical Society in America, was seen by a Tribune reporter last evening and said:

"We have known that Madame Blavatsky has been an invalid for a long time, and it was only her indomitable pluck and endurance that have kept her alive so long. Up to her death she was working heart and soul for the cause for which she so ably preached. It is of course a shock to us, and I, who have known her intimately for years, have lost a dear friend. She can have no successor. Of course somebody will be elected president of the European Theosophical Societies, but that is only a mundane matter. In the spiritual sense nobody can succeed her. There was something about Madame Blavatsky that was not of this world. The good she has done is known to but few. Her home of late was at No. 19 Avenue Road, St. John's Wood, London, where the Theosophists have a large house and a large community that live in the vicinity. They have done much charitable work among the poor and during the late severe winter did all they could for the distressed around them. The death of Madame Blavatsky will have no effect upon the movement here. We shall work as diligently as ever and try to carry out her teaching and wishes. We shall have a meeting in a few days, when no doubt resolutions of regret will be passed."

-- The New-York Daily Tribune, Saturday, May 9, 1891, p. 7.

Upon my return, circulars will be sent to the Section as to its future conduct, and all members are requested to wait until then for that information, meanwhile continuing their work.

Secretary to H.P.B. in U.S.
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Wed May 30, 2018 4:20 am


We, the undersigned Fellows of the Theosophical Society (and members of the Inner Group of the E.S.), at the stake of our personal honour and reputation, hereby declare:

That we have fully investigated all the accusations and attacks which have been made against the personal character and bona fides of H.P. Blavatsky, and have found them in the vast majority of cases to be entirely false, and in the few remaining instances the grossest possible distortions of the simple facts.

Knowing moreover, that accusations of plagiarism, want of method and inaccuracy, are now being made and will in the future be brought against her literary work, we make the following statement for the benefit of all Fellows of the Theosophical Society and for the information of others:

H.P. Blavatsky's writings, owing to her imperfect knowledge of English and literary methods, have been invariably revised, recopied or arranged in MS., and the proofs corrected, by the nearest "friends" available for the time being (a few of whom have occasionally supplied her with references, quotations, and advice). Many mistakes, omissions, inaccuracies, &c., have consequently crept into them.

These works, however, have been put forward purely with the intention of bringing certain ideas to the notice of the Western world, and with no pretension on her part to scholarship or literary finish.

In order to support these views, innumerable quotations and references had to be made (in many cases without the possibility of verification by her), and for these she has never claimed any originality or profound research whatever.

After long and intimate acquaintance with H. P. Blavatsky, we have invariably found her labouring for the benefit and instruction of the Theosophical Society and others, and not for herself, and that she is the first to make little of what others may consider her "learning". From further instruction however, which we have received, we know for a fact that H. P. Blavatsky is the possessor of far deeper "knowledge" than even that which she has been able to give out in her public writings.

From all of which considerations, it logically follows that no accusations can possibly shake our confidence in H. P. Blavatsky's personal character and bona fides as a teacher. We do not therefore intend in future to waste our time in useless refutations, or allow ourselves to be distracted from our work by any attacks, further than to repeat our present statement.

We, however, reserve to ourselves the right of appeal to the law, when necessary.

G. R. S. MEAD,
W. R. OLD,

[Lucifer, May 1891, p. 247.]
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Re: The Esoteric Papers of Madame Blavatsky, by H. P. Blavat

Postby admin » Wed May 30, 2018 4:29 am



E. S. T.


LONDON, May 27, 1891.

To All Members of the E.S.T. Who Receive This:

We beg to send you herewith the minute passed this day by the full Council of the E.S.T., together with our address to you, our fellow students. We desire first to inform you that in the month of February, 1891, in order to separate the Esoteric Section from the outer Society, and thus to prevent possible confusion, H.P.B. altered the name from "Esoteric Section T.S." to "Eastern School of Theosophy," which is now its name and title to the world; but it is still a part of the Theosophical movement.

In accordance with the decision arrived at, we ask your attention to the pledge form found on the next page, requesting a return of it to us with your signature or decision thereupon.

Members in the United States will send reply to William Q. Judge, P. O. Box 2659, New York; and those in Europe, Asia and Australia to Annie Besant, at above address.

Fraternally yours,




1. I pledge myself to endeavour to make Theosophy a living power in my life.

2. I pledge myself to support before the world the Theosophical movement, and in particular to answer and obey, without cavil or delay, all orders given me through the outer Heads of this School, in all that concerns my Theosophical duties and Esoteric work, so far as I can do so without violating my positive obligations under the moral law and the laws of the land; and I expressly agree that I may be expelled from the School and that the fact of such expulsion may be made known to its members, should I violate this pledge of obedience and secrecy.

3. I pledge myself never to listen, without protest, to any evil thing spoken falsely, or yet unproven, of a brother Theosophist, and to abstain from condemning others.

4. I pledge myself to maintain a constant struggle against my lower nature, and to be charitable to the weaknesses of others.

5. I pledge myself to do all in my power, by study and otherwise, to fit myself to help and teach others.

6. I pledge myself to give what support I can to the Theosophical movement, in time, money and work.

7. I pledge myself to preserve inviolable secrecy as regards the signs and passwords of the School and all confidential documents; and to return the latter to one of the outer Heads of the School, or their agents, in case of my resignation, or when requested by them to do so.

To all of which I pledge my most solemn and sacred word of honour.

So help me, my Higher Self.

I hereby reaffirm my Pledge in the above form, and I re-declare my allegiance to the Esoteric Section of the T.S., re-named the Eastern School of Theosophy by H.P.B.

Dated at ____________________ the _____ day of ________________, 1891.

Name in full _____________________________________

Please return this signed, or with your contrary decision. -- A.B., W.Q.J.




Eastern School of Theosophy.


A full meeting of the Council, as appointed by H. P. B., was held at the Headquarters of the Theosophical Society in Europe, 19, Avenue Road, London, England, on May 27, 1891. The American Councillors were represented by Bro. William Q. Judge, with full power, and Bro. Judge attended as the representative of H.P.B. under a general power given as below:


Know, Dare, Will, Silence.



As Head of the Esoteric Section of the Theosophical Society, I hereby declare that William Q. Judge, of New York, U. S., in virtue of his character as a chela of thirteen years' standing, and of the trust and confidence reposed in him is my only representative for said Section in America, and he is the sole channel through whom will be sent and received all communications between the members of said Section and myself, and to him full faith, confidence and credit in that regard are to be given. Image Done at London this fourteenth day of December, 1888, and In the fourteenth year of the Theosophical Society.


The Council passed the following minute:

In virtue of our appointment by H.P.B., we declare:

That in full accord with the known wishes of H.P.B., the visible Head of the School, we primarily resolve and declare that the work of the School ought and shall be continued and carried on along the lines laid down by her, and with the matter left in writing or dictated by her before her departure.

That it was recorded that there was ample proof by witnesses, members of this School, that her last words In reference to the School and its work were: "KEEP THE LINK UNBROKEN! DO NOT LET MY LAST INCARNATION BE A FAILURE."

That her words to Bro. Judge in a recent letter were read stating that this Section (now School) is the "throbbing heart of the Theosophical Society."

That it was resolved and recorded that the highest officials in the School for the present are Annie Besant and William Q. Judge, in accordance with the above-quoted order to William Q. Judge of December, 1888, and with the order of April 1, 1891, to Annie Besant, as well as with the written declaration of H.P.B. in a letter to William Q. Judge dated March 27, 1891, which we now here have read, in which she wrote that Annie Besant should be so considered. The order of April 1, 1891, is as follows:


E.S. -- ORDER.

I hereby appoint, in the name of the MASTER, Annie Besant Chief Secretary of the Inner Group of the Esoteric Section and Recorder of the Teachings.

H. P. B. Image

To Annie Besant, C.S. of the I.G. of the E.S. and R. of T.

April 1, 1891

That it was resolved and recorded that the outer probationary degree should continue its existence and work with the material in hand, and that the 2nd and 7th clauses of the Pledge be altered as follows:

2. I pledge myself to support before the world the Theosophical movement, and in particular to answer and obey, without cavil or delay, all orders given me through the outer Heads of this School in all that concerns my Theosophical duties and Esoteric work, so far as I can do so without violating my positive obligations under the moral law and the laws of the land; and I expressly agree that I may be expelled from the School and that the fact of such expulsion may be made known to its members, should I violate this pledge of obedience and secrecy.

7. I pledge myself to preserve inviolable secrecy as regards the signs and passwords of the School and all confidential documents; and to return the latter to one of the outer Heads of the School, or their agents, in case of my resignation, or when requested by them to do so.

That it was resolved that the said Annie Besant and William Q. Judge send notice to all members of the School, asking from them a declaration of allegiance to the School, and that they will reaffirm it in the new form above given.

That until replies to the said notice are received no more of the Instructions, as revised before the departure of H.P.B., nor any of Instructions No, IV, ought to be sent out or delivered.

That the names of all members who shall reply in the negative to said notice, and of all who shall fail to reply, shall be stricken off the list and a return of all their papers and documents of the School be required to be made to the said Annie Besant and William Q. Judge.

That when all members shall have replied to said notice, those whose answers shall be in the affirmative shall receive Nos. I, II and III of the Instructions, as corrected and reprinted, if not already forwarded.

That respecting No. IV of the Instructions, the same shall be sent under the rule laid down by H.P.B. before her departure, to-wit, to those whose answers to the Examination Paper No. I indicate a fitness to profit by them; and that in future, as discretion shall show, a new edition of said Examination Paper shall be sent out to those whose replies were not up to the standard at first, as well as to later members who may never have received the said paper, and whenever upon any new edition of said Examination Paper -- or any other sending out thereof -- the standard shall be reached by any member in his or her answers to the questions put, then in every such case the member shall be admitted to the Second Degree, and Instruction No. IV shall be sent as promised by H.P.B. before her departure.

That applicants for admission to the School must show a knowledge of exoteric instructions so far given out, by answers to questions to be sent them.

That the questions to candidates be sent out signed by Annie Besant and William Q. Judge.

That the preliminary pledge be altered so as to include these questions among the documents not to be shown to anyone, and that the "Questions to Candidates" are to be returned with the answers thereto.

That having read the address drawn up by Annie Besant and William Q. Judge, we put on record our full accord with it.

That this Council records its decision that its appointment was solely for the purpose of assisting H.P.B. in a consultative way, and that as she had full power and authority to relieve us from duty at any time, our office and that of each of us ends with the above resolution passed in order as far as possible in our power to place the future conduct of the School on the basis directed and intended by her; therefore we collectively and individually declare that our Office as Councillors ceases at this date, and that from henceforth with Annie Besant and William Q. Judge rest the full charge and management of this School.

(Signed.) ANNIE BESANT, Councillor E. S. T.
LAURA M. COOPER, Councillor E. S. T.
H. A. W. CORYN, Councillor E. S. T.
G. R. S. MEAD, Councillor E. S. T.
W. R. OLD, Councillor E. S. T.
E. T. STURDY, Councillor E. S. T.
W. WYNN WESTCOTT, Councillor E. S. T.
CLAUDE F. WRIGHT, Councillor E. S. T.

WILLIAM Q. JUDGE, for the entire American Council E.S.T., and individually.





19, Avenue Road
Regent's Park,
London, N.W.

American Address:
P.O. Box 2659
New York.

All Communications relative to this School must be marked "Private," and must contain no other business.

LONDON, May 27, 1891.


The departure of our Teacher, H.P.B., renders necessary certain changes in the Constitution of this School, and a notice of these accompanies the present address. But in addition to these changes, made by the joint Councils of the E.S.T., it is our duty, as the two selected by H.P.B. as her agents and representatives after her departure, to specially speak to each one of you respecting the duty laid on the School by her retirement from the visible control of its affairs. The future of this body depends on the way in which this test of steadfastness and loyalty is endured by the members collectively and individually. If they fall, the School will perish and the life-work of H.P.B's last incarnation will be a failure: if they stand, the Blessing of the Masters will rest on the School, will secure its stability, and will prosper the efforts of the members for the good of the exoteric Society. More than ever does it now become our duty to devote ourselves to the body at large. The knowledge we have acquired, and shall continue to acquire, we hold in trust for the service of the Society; it will ill become her pupils if they desert the great Cause to which her life was given, and invite the terrible Karma that must fall on those who break the solemn pledge that each of us has made. The School is the heart of the Society: if the heart ceases to throb, the Society must die, as a living power, and slowly decay while passing into a mere sect. We call you then to a fuller and more earnest carrying out of your pledge than you have ever yet attempted; the greatness of the need should be the measure of your efforts, and the success of those efforts will most certainly depend on the zeal and the sincerity with which they are animated. It is not that the Masters will not help the School if we are supine; it is that they cannot, for they are bound by law, not by law of man's creation but by the immutable Law of nature which always works through agents appropriate to the end in view.

Consider the position of the School: we are no longer a band of students taught by a visible Teacher; we are a band of students mutually interdependent, forced to rely on each other for our usefulness and our progress, until our very brotherliness in mutual help shall draw a visible Teacher back among us. H.P.B. remains one of our Heads though H. P. Blavatsky is "dead," and the Heads of the School have not withdrawn Their guidance in withdrawing the presence chosen to represent Them for a time and on which we have rejoiced to lean.

Especially important is it that at the present juncture we should bear in mind the words of H.P.B. written at the conclusion of the Key to Theosophy. In laying stress on the knowledge and wisdom that will be required by those on whom it falls to carry on the work of the Society after her departure, she explains that these qualities only can save the Theosophical Society from ending in failure. All previous attempts have thus failed [in accomplishing their mission in full] because they have degenerated into sects, and we have her word for it that unless we be freed from 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 to some sandbank of thought or another, and there remain a stranded carcase to moulder and decay." If, however we can avert this danger,

"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 realization of the brotherhood of all men. Through its teaching, through the philosophy which it has rendered accessible and intelligible to the 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 hotbed 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 remain in his mind, instead of the discord and strife which are everywhere apparent around us to-day."

There, then, is our next pressing work, our most mighty responsibility. For if we of this School, Brothers and Sisters, cannot accomplish this task, the Theosophical Society is doomed. Not in vain will come to you these tones of her living voice, speaking across "the change that men call death," for we know that she lives and is watching with grave, strong interest how they acquit themselves whose pledge can in no wise be altered by her departure into the invisible. That pledge was not given to the personality, it was given to Masters' Lodge and given also to the Higher Self invoked to witness it. It can therefore never be recalled, however much it may be denied.

We who write to you claim over you no authority save such as she delegated to us. We are your fellow students, chosen by her -- the Messenger of the Masters of Wisdom -- as Their channels to the measure of our ability, during this period of darkness. Read what the Master wrote not long ago to her beloved Teacher in regard to a question raised about "orders":

"Were there such an order ever given (which luckily for all concerned it never will be) and the pledged person refused to obey it though knowing that since it was given there must be something serious involved in it; then you know what the effects would be. A direct order is a rare thing indeed and a most serious one.
You have no right to let any of them remain in ignorance. Everyone has a right to act according to his conscience; but it is the nature of such act of conscience that decides whether it will be right or wrong. Suppose a pledge-order came to do something base or criminal. Then no pledge could avail. The 'order' would be something going entirely against a universally recognized law, a principle."

None in the School is likely to feel as strongly as we feel ourselves our inadequacy for the task laid upon us: but we cannot break our pledge of obedience, nor shirk responsible duty on the coward's plea of incompetency. We believe in H.P.B. and in the Masters, and it is enough for us that they say, "Go and carry on our work along the lines on which you have been instructed." In this, as in many lives past and in all lives to come, we are vowed to the service of the Secret Wisdom and of that humanity of which we all are a part and for the lifting up of which alone the Masters work.

Let us again quote to you the words of the Masters sent to H.P.B.:

"Let not the Fruit of your Karma be your motive; for your Karma, good or bad, being one and the common property of all mankind, nothing good or bad can happen to you that is not shared by many others. Hence your motive, being selfish, can only generate a double effect, good and bad, and will either nullify your good action, or turn it to another man's profit.... There is no happiness for one who is ever thinking of self and forgetting other selves."

We ask you, each one of you, to make the general burden lighter by carrying so much as strength will bear. Then will the Theosophical Society be saved and the Masters' work be helped. For the use of all of us, there are written teachings left by H.P.B. in our hands that will give food for study and thought for many a year to come, and though the main duty of the Esotericist is service to others, and not personal advancement in knowledge, it is characteristic of her thought for us that behind her she left intellectual and spiritual food for the earnest student, as well as the charge to complete her unfinished work.

The choice is now before you to go forward or to go back: as the choice is yours so also is the responsibility of your decision. That decision will influence all your future: "Tried and found wanting," or "Tried and found faithful," will be written of each in the Karmic records; no words of ours can enhance the importance of that choice, nor lighten the weight of that responsibility.

We are your faithful servants,

European Headquarters,
19, Avenue Road, Regent's Park,
London, N.W., England.
May 27, 1891.




19, Avenue Road
Regent's Park,
London, N.W.

American Address:
P.O. Box 2659
New York.

All Communications relative to this School must be marked "Private," and must contain no other business.


In view of the approaching Convention of the T. S. at which will be present many strangers, some of them members and some not of the E.S.T., we called in four members of the Third Degree of the E.S.T. as an Advisory Council, and after listening to their opinions on the matter, we have decided to issue the following reminder.

On Jan. 23, 1891, H.P.B. issued the following notice to members of the Society in India who desired to join the E.S.T. and the statements apply to the whole Society:

"It is absolutely and entirely apart from the exoteric organization of the Society in every way, and has no official connection whatever therewith.

"The Section will be as it has always been, a private body of students who are taught by the Head of the Section in her private capacity.

"Members of the T.S. may join this Section as they would join a Masonic lodge or any other society which is entirely apart from the official organization of the Society although some of its objects may be identical."

No member of the E.S.T. must therefore speak on any matters connected with the School to any officer or delegate of the T.S. -- from the President-Founder downwards -- until he has exchanged with him the signs and passwords of the School. For instance, the President-Founder, the Head of the exoteric organization, is not a member of the E.S.T. and knows nothing of its internal arrangements it was for this reason, among others, that H.P.B. sent Bro. B. Keightley to India when she desired to extend the E.S.T. in India, finding it inconvenient, as the Section grew, to have as her agent there one who was not a member of the School, and who desired to be relieved of any responsibilities connected with it.

Please take notice and act accordingly.

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

Postby admin » Sat Jun 02, 2018 5:02 am

Appendix I

1891 Revised Edition of H.P.B.'s Instructions I, II and III

[See p. 311 of this compilation for more details about this edition.]









It must be distinctly understood that this School is entirely apart from the exoteric organization of the Theosophical Society and has no official connection with it.



Strictly Private and Confidential.



A Warning Addressed to All Esotericists.


THERE is a strange law in Occultism which has been ascertained and proven by thousands of years of experience; nor has it failed to demonstrate itself, almost in every ease, during the fifteen years that the T.S. has been in existence. As soon as anyone pledges himself as a "Probationer," certain occult effects ensue. Of these the first is the throwing outward of everything latent in the nature of the man: his faults, habits, qualities or subdued desires, whether good, bad or indifferent.

For instance, if a man is vain or a sensualist, or ambitious, whether by Atavism or by Karmic heirloom, all those vices are sure to break out, even if he has hitherto successfully concealed and repressed them. They will come to the front irrepressibly, and he will have to fight a hundred times harder than before, until he kills all such tendencies in himself.

On the other hand, if he is good, generous, chaste and abstemious, or has any virtue hitherto latent and concealed in him, it will work its way out as irrepressibly as the rest. Thus a civilized man who hates to be considered a saint, and therefore assumes a mask, will not be able to conceal his true nature, whether base or noble.


Its action is the more marked, the more earnest and sincere the desire of the candidate, and the more deeply he has felt the reality and importance of his pledge.

Therefore let all members of this School be warned and on their guard; for even during the three months before the esoteric teaching began, several of the most promising candidates failed ignominiously.


The ancient occult axiom, "Know Thyself," must be familiar to every member of this School; but few if any have apprehended the real meaning of this wise exhortation of the Delphic Oracle. You all know your earthly pedigree, but who of you has ever traced all the links of heredity, astral, psychic and spiritual, which go to make you what you are? Many have written and expressed their desire to unite themselves with their Higher Ego, yet none seem to know the indissoluble link connecting their "Higher Egos" with the One Universal SELF.

For all purposes of Occultism, whether practical or purely metaphysical, such knowledge is absolutely requisite. It is proposed, therefore, to begin the esoteric instruction by showing this connection in all directions with the worlds: Absolute, Archetypal, Spiritual, Manasic, Psychic, Astral and Elemental. Before, however, we can touch upon the higher worlds -- Archetypal, Spiritual and Manasic -- we must master the relations of the seventh, the terrestrial world, the lower Prakriti, or Malkuth as in the Kabala, to the worlds or planes which immediately follow it.

It is clear that once the human body is admitted to have direct relation with such higher worlds, the specialization of the organs and parts of the body will necessitate the mention of all parts of the human organism without exception. In the eyes of truth and nature, no one organ is more noble or ignoble than another. The ancients considered as the most holy, precisely those organs which we associate with feelings of shame and secrecy: for they are the creative centres corresponding to the Creative Forces of the Kosmos.

The Esotericists are therefore warned that unless they are prepared to take everything in the spirit of truth and nature, and forget the code of false propriety bred by hypocrisy and the shameful misuse of primeval functions, which were once considered divine -- they had better not study Esotericism.



"OM," says the Aryan Adept, the son of the Fifth Race, who with this syllable begins and ends his salutation to the human being, his conjuration of, or appeal to, non-human PRESENCES.

"OM-MANI," murmurs the Turanian Adept, the descendant of the Fourth Race; and after pausing he adds, "PADME-HUM."

This famous invocation is very erroneously translated by the Orientalists as meaning, "O the Jewel in the Lotus." For although literally, OM is a syllable sacred to the deity, PADME means "in the Lotus," and MANI is any precious stone, still neither the words themselves, nor their symbolical meaning, are thus really correctly rendered.

In this, the most sacred of all Eastern formulas, not only has every syllable a secret potency producing a definite result, but the whole invocation has seven different meanings and can produce seven distinct results, each of which may differ from the others.

The seven meanings and the seven results depend upon the intonation which is given to the whole formula and to each of its syllables; and even the numerical value of the letters is added to or diminished according as such or another rhythm is made use of. Let the student remember that number underlies form, and number guides sound. Number lies at the root of the manifested Universe: numbers and harmonious proportions guide the first differentiations of homogeneous substance into heterogeneous elements; and number and number set limits to the formative hand of Nature.

Know the corresponding numbers of the fundamental principle of every element and its sub-elements, learn their interaction and behaviour on the occult side of manifesting nature, and the law of correspondences will lead you to the discovery of the greatest mysteries of macrocosmical life.

But to arrive at the macrocosmical, you must begin by the microcosmical: i.e., you must study MAN, the microcosm -- in this case as physical science does -- inductively, proceeding from particulars to universals. At the same time, however, since a key-note is required to analyze and comprehend any combination of differentiations of sound, we must never lose sight of the Platonic method, which starts with one general view of all, and descends from the universal to the individual. This is the method adopted in Mathematics -- the only exact science that exists in our day.

Let us study Man, therefore; but if we separate him for one moment from the Universal Whole, or view him in isolation, from a single aspect, apart from the "Heavenly Man " -- the Universe symbolized by Adam Kadmon or his equivalents in every philosophy -- we shall either land in black magic or fail most ingloriously in our attempt.

Thus the mystic sentence, "Om Mani Padme Hum," when rightly understood, instead of being composed of the almost meaningless words, "O the Jewel in the Lotus," contains a reference to this indissoluble union between Man and the Universe, rendered in seven different ways and having the capability of seven different applications to as many planes of thought and action.

From whatever aspect we examine it, it means: "I am that I am"; "I am in thee and thou art in me." In this conjunction and close union the good and pure man becomes a god.
Whether consciously or unconsciously, he will bring about, or innocently cause to happen, unavoidable results. In the first case, if an Initiate (of course an Adept of the Right-hand Path alone is meant), he can guide a beneficent or a protecting current, and thus benefit and protect individuals and even whole nations. In the second case, although quite unaware of what he is doing, the good man becomes a shield to whomsoever he is with.

Such is the fact; but its how and why have to be explained, and this can be done only when the actual presence and potency of numbers in sounds, and hence in words and letters, have been rendered clear. The formula, "Om Mani Padme Hum," has been chosen as an illustration on account of its almost infinite potency in the mouth of an Adept, and of its potentiality when pronounced by any man. Be careful, all you who read this: do not use these words in vain, or when in anger, lest you become yourself the first sacrificial victim, or, what is worse, endanger those whom you love.

The profane Orientalist, who all his life skims mere externals, will tell you flippantly, and laughing at the superstition, that in Tibet this sentence is the most powerful six-syllabled incantation and is said to have been delivered to the nations of Central Asia by Padmapani, the Tibetan Chenresi. [1]

But who is Padmapini, in reality? Each of us must recognize him for himself, whenever he is ready. Each of us has within himself the "Jewel in the Lotus," call it Padmapani, Krishna, Buddha, Christ, or by whatever name we may give to our Divine Self. The exoteric story runs thus:

The supreme Buddha, or Amitabha, they say, at the hour of the creation of man, caused a rosy ray of light to issue from his right eye. The ray emitted a sound and became Padmapani Bodhisattva. Then the Deity allowed to stream forth from his left eye a blue ray of light, which, becoming incarnate in the two virgins Dolma, acquired the power to enlighten the minds of living beings. Amitabha then called the combination, which forthwith took up its abode in man, "Om Mani Padme Hum," "I am the Jewel in the Lotus, and in it I will remain." Then Padmapani, the one in the Lotus," vowed never to cease working until he had made Humanity feel his presence in itself and had thus saved it from the misery of rebirth. He vowed to perform the feat before the end of the Kalpa, adding that in case of failure, he wished that his head should split into numberless fragments. The Kalpa closed, but Humanity felt him not within its cold, evil heart. Then Padmapani's head split and was shattered into a thousand fragments. Moved with compassion, the Deity re-formed the pieces into ten heads, three white, and seven of various colours. And since that day man has become a perfect number, or Ten.


In this allegory the potency of SOUND, COLOUR, and NUMBER is so ingeniously introduced as to veil the real esoteric meaning. To the outsider it reads like one of the many meaningless fairy- tales of creation; but it is pregnant with spiritual and divine, physical and magical, meaning. From Amitabha -- no colour, or the white glory -- are born the seven differentiated colours of the prism. These each emit a corresponding sound, forming the seven of the musical scale. As Geometry, among the Mathematical Sciences, is specially related to Architecture, and also (proceeding to Universals) to Cosmogony, so the ten Jods of the Pythagorean Tetrad, or Tetraktys, being made to symbolize the Macrocosm, the Microcosm, or man, its image, had also to be divided into ten points. For this Nature herself has provided, as will be seen.

But before this statement can be proved and the perfect correspondences between the Macrocosm and the Microcosm demonstrated, a few words of explanation are necessary.

To the learner who would study the Esoteric Sciences with their double object: (a) of proving Man to be identical in spiritual and physical essence with both the Absolute Principle and with God in Nature; and (6) of demonstrating the presence in him of the same potential powers as exist in the creative forces in Nature, -- to such an one a perfect knowledge of the correspondences between Colours, Sounds, and Numbers is the first requisite. As already said, the sacred formula of the Far East, "Om Mani Padme Hum," is the one best calculated to make these correspondential qualities and functions clear to the learner.

Let those, I say again, who feel themselves too much the children of our age to approach the many mysteries which have to be revealed, in a truly reverential spirit, even though references be made to such subjects and objects as are deemed improper and, to use the correct term, indecent, in our modern day -- let such abandon these teachings at once. For I shall have to use terms and refer, especially in the beginning, to the most secret organs and functions of the human body, the bare mention of which is certain to provoke either a feeling of disgust and shame or an irreverent laugh.

It is such feelings which have invariably led the generations of writers on symbology and religions, ever since the day of Kircher, to materialize every natural emblem and ideograph in their impure thought, and finally to sum up all religions, Christianity included, as phallic worship. It is quite true that ever since the days of Pythagoras and Plato the exoteric cults gradually began to deteriorate, until they debased the symbolism into the most shameful practices of sexual worship. Hence the horror and contempt with which every true Occultist regards the so-called "personal God" and the exoteric ritualistic worship of the Churches -- be they Heathen or Christian. But even in the days of Plato it was not so. It was the persecution of the true Hierophants and the final suppression of those mysteries, which alone purified man's thoughts, that led to Tantrika sexual worship and, through the forgetting of divine truth, to BLACK MAGIC whether conscious or otherwise.

Numerous works have been written upon this subject, especially in the latter part of our century. Every student can read for himself such works as those of Payne Knight, Higgins, Inman, Furlong, and finally Hargrave Jennings' Phallicism and Allen Campbell's Phallic Worship. All are based on truth as far as the facts are concerned; all are erroneous and unjust in their ultimate conclusions and deductions.

The above words are addressed to students in order that (knowing how bitter some Occultists feel both towards carnalizing Churches and materialistic thinkers, who see phallicism in every symbol) they should not at the outset jump to the conclusion that, after all, the Occult Sciences likewise are based on nothing else but a sexual foundation. Man and woman in their physical aspects and corporeal envelopes are but higher animals, and the various parts of their bodies, if named at all, must be referred to in terms comprehensible to the student. But the idea of the unclean acts with which some of these organs are connected, in the present conception of humanity, does not militate against the fact that each such organ has been evolved and developed to perform six functions on six distinct planes of action, besides its seventh, the lowest and purely terrestrial function on the physical plane. This will suffice as an introduction to what follows.

In the allegory of Padmapani, the Jewel (or Spiritual Ego) in the Lotus, or the symbol of androgynous man, the numbers 3, 4, 7, 10, as synthesizmg the Unit, Man, are prominent, as I have already said. It is on the thorough knowledge and comprehension of the meaning and potency of these numbers, in their various and multiform combinations, and in their mutual correspondence with sounds (or words) and colours, or rates of motion (represented in physical science by vibrations), that the progress of a student in Occultism depends. Therefore we must begin by the first, initial word, OM, or AUM. OM is a "blind." The sentence "Om Mani Padme Hum" is not a six but a seven syllabled phrase, as the first syllable is double in its right pronunciation, and triple in its essence, A-UM. It represents the forever concealed primeval triune differentiation, not from, but in the ONE Absolute, and is therefore symbolized by the 4, or the Tetraktys, in the metaphysical world. It is the Unit-ray, or Atman.

It is Atman, this highest spirit in man, which, in conjunction with Buddhi and Manas, is called the upper Triad, or Trinity. This Triad with its four lower human principles is, moreover, enveloped with an auric atmosphere, like the yolk of an egg (the future embryo) by the albumen and shell. This to the perceptions of higher beings from other planes makes of each individuality an oval sphere of more or less radiancy.

To show the student the perfect correspondence between the birth of Kosmos, a World, a Planetary Being, or a Child of Sin and Earth, a more definite and clear description must be given. Those acquainted with Physiology will understand it better than others.

Who, having read say the Vishnu or other Purana, is not familiar with the exoteric allegory of the birth of Brahma (male-female) in the Egg of the World, Hiranyagarbha, surrounded by its seven zones, or rather planes, which In the world of form and matter become seven and fourteen Lokas: the numbers seven and fourteen reappearing as occasion requires.

Without giving out the secret analysis, the Hindus have from time immemorial compared the matrix of the Universe, and also the solar matrix, to the female uterus. It is written of the former: "Its womb is vast as the Meru," and "the future mighty oceans lay asleep in the waters that filled its cavities, the continents, seas and mountains, the stars, planets, the gods, demons and mankind." The whole resembled, in its inner and outer coverings, the cocoanut filled interiorly with pulp, and covered externally with husk and rind. "Vast as Meru," say the texts. "Meru was its Amnion, and the other mountains were its Chorion," adds a verse in Vishnu Purana. [2]

In the same way is man born in his mother's womb. As Brahma is surrounded, in exoteric traditions, by seven layers within and seven without the Mundane Egg, so is the Embryo (the first or the seventh layer, according to the end from which we begin to count). Thus, just as Esotericism in its Cosmogony enumerates seven inner and seven outer layers, so Physiology notes the contents of the uterus as seven also, although it is completely ignorant of this being a copy of what takes place in the Universal Matrix. These contents are:

1. Embryo. 2. Amniotic Fluid, immediately surrounding the Embryo. 3. Amnion, a membrane derived from the Foetus, which contains the fluid. 4. Umbilical Vesicle, which serves to convey nourishment originally to the Embryo and to nourish it. 5. Allantois, a protrusion from the Embryo in the form of a closed bag, which spreads itself between 3 and 7, in the midst of 6, and which, after being specialized into the Placenta, serves to conduct nourishment to the Embryo. 6. Interspace between 3 and 7 (the Amnion and Chorion), filled with an albuminous fluid. 7. Chorion, or outer layer.

Now, each of these seven contents severally corresponds with, and is formed after, an antetype, one on each of the seven planes of being, with which in their turn correspond the seven states of matter and all other forces, sensational or functional, in Nature. The following is a bird's-eye view of the seven correspondential contents of the wombs of Nature and of Woman. We may contrast them thus:


(1) The mathematical Point, called the "Cosmic Seed," the Monad of Leibnitz; which contains the whole Universe, as the acorn the oak. This is the first bubble on the surface of boundless homogeneous Substance, or Space, the bubble of differentiation in its incipient stage. It is the beginning of the Orphic or Brahma's Egg. It corresponds in Astrology and Astronomy to the Sun. / (1) The terrestrial Embryo, which contains in it the future man with all his potentialities. In the series of principles of the human system it is the Atman, or the super-spiritual principle, just as in the physical solar system it is the Sun.

(2) The vis vitae of our solar system exudes from the Sun. / (2) The Amniotic Fluid exudes from the Embryo.

(a) It is called, when referred to the higher planes, Akasa / (a) It is called, on the plane of matter, Prana. [3]

(b) It proceeds from the ten "divinities," the ten numbers of the Sun, which is itself the "Perfect Number." These are called Dis -- in reality Space -- the forces spread in Space, three of which are contained in the Sun's Atman, or seventh principle, and seven are the rays shot out by the Sun. / (b) It proceeds, taking its source in the universal One Life, or Jivatma, from the heart of man, and Buddhi, over which the Seven Solar Rays (Gods) preside.

(3) The Ether of Space, which, in its external aspect, is the plastic crust which is supposed to envelope the Sun. On the higher plane it is the whole Universe, as the third differentiation of evolving Substance, Mulaprakriti becoming Prakriti. / (3) The Amnion, the membrane containing the Amniotic Fluid and enveloping the Embryo. After the birth of man it becomes the third layer, so to say, of his magneto-vital aura.

(a) It corresponds mystically to the manifested Mahat, or the Intellect or Soul of the World. / (a) Manas, the third principle (counting from above), or the Human Soul in Man.

(4) The sidereal contents of Ether, the substantial parts of it, unknown to modern science, represented: / (4) Umbilican Vesicle, serving, as science teaches, to nourish the Embryo originally, but as Occult Science avers to carry to the Foetus by osmosis the cosmic influences extraneous to the mother.

(a) In Occult and Kabalistic Mysteries, by Elementals. / (a) In the grown man, these become the feeders of Kama, over which they preside.

(b) In physical Astronomy, by meteors, comets, and all kinds of casual and phenomenal cosmic bodies. / (b) In the physical man, his passions and emotions, the moral meteors and comets of Human nature.

(5) Life currents in Ether, having their origin in the Sun; the canals through which the vital principle of that Ether (the blood of the Cosmic Body) passes to nourish everything on the Earth and on the other planets; from the minerals, which are thus made to grow and become specialized, from the plants, which are thus fed, to animal and man, to whom life is thus imparted. / (5) The Allantois, a protrusion from the Embryo which spreads itself between the Amnion and Chorion; it is supposed to conduct the nourishment from the mother to the Embryo. It corresponds to the life-principle, Prana or Jiva.

(6) The double radiation, psychic and physical, which radiates from the Cosmic Seed and expands around the whole Kosmos, as well as around the solar system and every planet. In Occultism it is called the upper divine and the lower material Astral Light. / (6) The Allantois is divided into two layers. The interspace between the Amnion and the Chorion contains the Allantois and also an albuminous fluid. [4]

(7) The outer crust of every sidereal body, the Shell of the Mundane Egg, or the sphere of our solar system, of our earth, and of every man and animal. In sidereal space, Ether proper; on the terrestrial plane, Air, which again is built in seven layers. / (7) The chorion, or the Zona Pellucida, the globular object called Blastodermic Vesicle, the outer and the inner layers of the membrane of which go to form the physical man. The outer, or ectoderm, forms his epidermis; the inner, or endoderm, his muscles, bones, etc. Man's skin, again, is composed of seven layers.

(a) The primordial potential world-stuff becomes (for the Manvantaric period) the permanent globe or globes. / (a) The "primitive" becomes the "permanent" Chorion."

Even in the evolution of the Races we see the same order as in nature and man. [5] Placental animal-man became such only after the separation of sexes in the Third Root-Race. In the physiological evolution, the placenta is fully formed and functional only after the third month of uterine life.


Let us put aside such human conceptions as a personal God, and hold to the purely divine, to that which underlies all and everything in boundless Nature. It is called by its Sanskrit esoteric name in the Vedas, TAT (or THAT), a term for the unknowable Rootless Root. If we do so, we may answer these seven questions of the Esoteric Catechism thus:

(1) Q. -- What is the Eternal Absolute? A. -- THAT.

(2) Q. -- How came Kosmos into being? A. -- Through THAT.

(3) Q. -- How, or what will it be when it falls back into Pralaya? A. -- In THAT.

(4) Q. -- Whence all the animate, and suppositionally, the "inanimate" nature? A. -- From THAT.

(5) Q. -- What is the Substance and Essence of which the Universe is formed? A. --THAT.

(6) Q. -- Into what has it been and will be again and again resolved?' A. -- Into THAT.

(7) Q. -- Is THAT then both the instrumental and material cause of the Universe? A. -- What else is it or can it be than THAT?

As the Universe, the Macrocosm and the Microcosm, [6] are ten, why should we divide Man into seven "principles"? This is the reason why the perfect number ten is divided into two, a reason which cannot be given out publicly: In their completeness, i.e., super-spiritually and physically, the forces are TEN: to-wit, three on the subjective and inconceivable, and seven on the objective plane. Bear in mind that I am now giving you the description of the two opposite poles: (4) the primordial triangle, which, as soon as it has reflected itself in the "Heavenly Man," the highest of the lower seven -- disappears, returning into "Silence and Darkness"; and (b) the astral paradigmatic man, whose Monad (Atma) is also represented by a triangle, as it has to become a ternary in conscious Devachanic interludes. The purely terrestrial man being reflected in the universe of matter, so to say, upside down, the upper triangle, wherein the creative ideation and the subjective potentiality of the formative faculty resides, is shifted in the man of clay below the seven. Thus three of the ten, containing in the archetypal world only ideative and paradigmatic potentiality, i.e., existing in possibility, not in action, are in fact one. The potency of formative creation resides in the Logos, the synthesis of the seven Forces or Rays, which becomes forthwith the Quaternary, the sacred Tetraktys. This process is repeated in man, in whom the lower physical Triangle becomes, in conjunction with the female One, the male-female creator, or generator. The same on a still lower plane in the animal world. A mystery above, a mystery below, truly.

This is how the upper and highest, and the lower and most animal, stand in mutual relation.


In this diagram, we see that physical man (or his body) does not share in the direct pure wave of the divine Essence which flows from the One in Three, the Unmanifested, through the Manifested Logos (the upper face in the diagram). Purusha, the primeval Spirit, touches the human head and stops there. But the Spiritual Man (the synthesis of the seven principles) is directly connected with it. And here a few words ought to be said about the usual exoteric enumeration of the principles. As those not pledged could hardly be entrusted with the whole truth, an approximate division only was made and given out. Esoteric Buddhism, begins with Atma, the seventh, and ends with the Physical Body, the first. Now, neither Atma, which is no individual "principle," but a radiation from and one with the Unmanifested Logos; nor the Body, which is the material rind, or shell, of the Spiritual Man, can be, in strict truth, referred to as "principles." Moreover, the chief "principle" of all, one not even mentioned heretofore, is the "Luminous Egg" (Hiranyagarbha), or the invisible magnetic sphere in which every man is enveloped. [7] It is the direct emanation: (a) from the Atmic Ray in its triple aspect of Creator, Preserver and Destroyer (Regenerator); and (b) from Buddhi-Manas. The seventh aspect of this individual aura is the faculty of assuming the form of its body and becoming the "Radiant," the Luminous Augoeides. It is this, strictly speaking, which at times becomes the form called Mayavi Rupa. Therefore, as explained on the second face of the diagram (the astral man), the Spiritual Man consists of only five principles, as taught by the Vedantins, [8] who substitute, tacitly, for the physical, this sixth, or Auric, Body, and merge the dual Manas (the dual mind, or consciousness) into one. Thus they speak of five Koshas (sheaths, or principles), and call Atma the sixth yet no "principle." This is the secret of the late Subba Row's criticism of the division in Esoteric Buddhism. But let the student now learn the true esoteric enumeration.


The reason why public mention of the Auric Body is not permitted is on account of its being so sacred. It is this Body which, at death, assimilates the essence of Buddhi and Manas and becomes the vehicle of these spiritual principles, which are not objective, and then, with the full radiation of Atma upon it, ascends as Manas-Taijasi into the Devachanic state. Therefore is it called by many names. It is the Sutratma, the silver "thread" which "incarnates" from the beginning of Manvantara to the end, stringing upon itself the pearls of human existence, in other words, the spiritual aroma of every personality it follows through the pilgrimage of life. [9] It is also the material from which the Adept forms his Astral Bodies, from the Augoeides and the Mayavi Rupa downwards. After the death of man, when its most ethereal particles have drawn into themselves the spiritual principles of Buddhi and the Upper Manas, and are illuminated with the radiance of Atma, the Auric Body remains either in the Devachanic state of consciousness, or, in the case of a full Adept, prefers the state of a Nirmanakaya, that is, one who has so purified his whole system that he is above even the divine illusion of a Devachinee. Such an Adept remains in the astral (invisible) plane connected with our earth, and henceforth moves and lives in the possession of all his principles except the Kama Rupa and Physical Body. In the case of the Devachanee, the Linga Sarira -- the alter ego of the Body which during life is within the physical envelope while the radiant aura is without -- strengthened by the material particles which this aura leaves behind, remains close to the dead body and outside it, and soon fades away. In the case of the full Adept, the body alone becomes subject to dissolution, while the centre of that force which was the seat of desires and passions, disappears with its cause -- the animal body. But during the life of the latter all these centres are more or less active and in constant correspondence with their prototypes, the cosmic centres, and their microcosms, the principles. It is only through these cosmic and spiritual centres that the physical centres (the upper seven orifices and the lower triad) can benefit by their occult interaction, for these orifices, or openings, are channels conducting into the body the influences that the will of man attracts and uses, viz: the cosmic forces.

This will has, of course, to act primarily through the spiritual principles. To make this clearer, let us take an example. In order to stop pain, let us say in the right eye, you have to attract to it the potent magnetism from that cosmic principle which corresponds to this eye and also to Buddhi. Create, by a powerful will effort, an imaginary line of communication between the right eye and Buddhi, locating the latter as a centre in the same part of the head. This line, though you may call it "imaginary," is, once you succeed in seeing it with your mental eye and give it a shape and colour in truth as good as real. A rope in a dream is not and yet is. Moreover, according to the prismatic colour with which you endow your line, so will the influence act. Now, Buddhi and Mercury correspond with each other, and both are yellow, or radiant and golden coloured. In the human system, the right eye corresponds with Buddhi and Mercury; and the left with Manas and Venus, or Lucifer. Thus, if your line is golden or silvery, it will stop the pain, if red, it will increase it, for red is the colour of Kama and corresponds with Mars. Mental or Christian Scientists have stumbled upon the effects without understanding the causes. Having found by chance the secret of producing such results owing to mental abstraction, they attribute them to their union with God (whether a personal or impersonal God they know best), whereas it is simply the effect of one or another principle. However it may be, they are on the path of discovery, although they must remain wandering for a long time to come.

Let not the students of the Esoteric School commit the same mistake. It has often been explained that neither the cosmic planes of substance nor even the human principles -- with the exception of the lowest material plane or world and the physical body, which, as has been said, are no "principles," -- can be located or thought of as being in Space and Time. As the former are seven in ONE, so are we seven in ONE -- that same Absolute Soul of the World, which is both matter and non-matter, spirit and non-spirit, being and non-being. Impress yourselves well with this idea, all those of you who would study the mysteries of SELF.

Remember that with our physical senses alone at our command, none of us an hope to reach beyond gross matter. We can do so only through one or another of our seven spiritual senses, either by training, or if one is a born seer. Yet even a clairvoyant possessed of such faculties, if not an Adept, no matter how honest and sincere he may be, will, through his ignorance of the truths of Occult Science, be led by the visions he sees in the Astral Light, only to mistake for God or Angels the denizens of those spheres of which he may occasionally catch a glimpse, as witness Swedenborg and others.

These seven senses of ours correspond with every other septenate in nature and in ourselves. Physically, though invisibly, the human Auric Envelope (the amnion of the physical man in every age of life) has seven layers, just as Cosmic Space and our physical epidermis have. It is this aura which, according to our mental and physical state of purity or impurity, either opens for us vistas into other worlds or shuts us out altogether from anything but this three dimensional world of matter.

Each of our seven physical senses (two of which are still unknown to profane Science), and also of our seven states of consciousness -- viz: (1) waking; (2) waking-dreaming; (3) natural sleeping; (4) induced or trance-sleep; (5) psychic; (6) superpsychic; and (7) purely spiritual, -- corresponds with one of the seven cosmic planes, developes and uses one of the seven super-senses, and is connected directly, in its use on the terrestro-spiritual plane, with the cosmic and divine centre of force that gave it birth, and which is its direct creator. Each is also connected with, and under the direct influence of, one of the seven Sacred Planets. [10] These belonged to the Lesser Mysteries, whose followers were called Mystai (the veiled), seeing that they were allowed to perceive things only through a mist, as it were "with the eyes closed" while the Initiates or "Seers" of the Greater Mysteries were called Epoptai (those who see things unveiled). It was the latter only who were taught the true mysteries of the Zodiac and the relations and correspondences between its twelve signs (two secret) and the ten human orifices. The latter are now of course ten in the female, and only nine in the male; but this is merely an external difference. In the second volume of the Secret Doctrine it is stated that till the end of the Third Root-Race (when androgynous man separated into male and female) the ten orifices existed in the hermaphrodite, first potentially, then functionally. The evolution of the human embryo shows this. For instance, the only opening formed at first is the buccal cavity, "a cloaca communicating with the anterior extremity of the intestine." This becomes later the mouth and the posterior orifice: the Logos differentiating and emanating gross matter on the lower plane, in occult parlance. The difficulty which some students will experience in reconciling the correspondences between the Zodiac and the orifices can be easily explained. Magic is coeval with the Third Root-Race, which began by creating through Kriyashakti and ended by generating its species in the present way. [11] Woman being left with the full or perfect cosmic number 10 (the divine number of Jehovah), was deemed higher and more spiritual than man. In Egypt, in days of old, the marriage service contained an article that the woman should be the "lady of the lord," and real lord over him, the husband fledging himself to be "obedient to his wife" for the production of alchemical results such as the elixir of life and the philosopher's stone, for the spiritual help of the woman was needed by the male alchemist. But woe to the alchemist who should take this in the dead-letter sense of physical union. Such sacrilege would become black magic and be followed by certain failure. The true alchemist of old took aged women to help him, carefully avoiding the young ones; and if any of them happened to be married they treated their wives for months both before and during their operations as sisters.

The error of crediting the ancients with knowing only ten of the zodiacal signs is explained in Isis Unveiled. [12] The ancients did know of twelve, but viewed these signs differently to ourselves. They took neither Virgo nor Scorpio singly into consideration, but regarded them as two in one, since they were made to refer directly and symbolically to the primeval dual man and his separation into sexes. During the reformation of the Zodiac, Libra was added as the twelfth sign, though it is simply an equilibrating sign, at the turning-point -- the mystery of separated man.

Let the student learn all this well. Meanwhile we have to recapitulate what has been said.

(1) Each human being is an incarnation of his God, in other words, one with his "Father in Heaven," just as Jesus, an Initiate, is made to say. As many men on earth, so many Gods in Heaven; and yet these Gods are in reality ONE, for at the end of every period of activity, they are withdrawn, like the rays of the setting sun, into the Parent Luminary, the Non-Manifested Logos, which in its turn is merged into the One Absolute
. Shall we call these "Fathers" of ours, whether individually or collectively, and under any circumstances, our personal God? Occultism answers, Never. All that an average man can know of his "Father" is what he knows of himself, through and within himself. The soul of his "Heavenly Father" is incarnated in him. This soul is himself, if he is successful in assimilating the divine individuality while in his physical, animal shell. As to the spirit thereof, as well expect to be heard by the Absolute. Our prayers and supplications are vain, unless to potential words we add potent acts, and make the aura which surrounds each one of us so pure and divine that the God within us may act outwardly, or, in other words, become as it were an extraneous Potency. Thus have Initiates, Saints, and very holy and pure men been enabled to help others as well as themselves in the hour of need, and produce what are foolishly called "miracles," each by the help and with the aid of the God within himself, which he alone has enabled to act on the outward plane.

(2) The word AUM or OM, which corresponds to the upper triangle, if pronounced by a very holy and pure man, will draw out, or awaken, not only the less exalted potencies residing in the planetary spaces and elements, but even his Higher Self, or the "Father" within him. Pronounced by an averagely good man, in the correct way, it will help to strengthen him morally, especially if between two "AUMS" he meditates intently upon the AUM within him, concentrating all his attention upon the ineffable glory. But woe to the man who pronounces it after the commission of some far-reaching sin: he will only thereby attract to his own impure photosphere invisible presences and forces which could not otherwise break through the divine envelope. All the members of the Esoteric School, if earnest in their endeavour to learn, are invited to pronounce the divine word before going to sleep and the first thing upon awakening. The right accent, however, should be first obtained from one of the officers of the E. S.

AUM is the original of Amen. Now, Amen is not a Hebrew term, but, like the word Halleluiah, was borrowed by the Jews and Greeks from the Chaldees. The latter word is often found repeated in certain magical inscriptions upon cups and urns among the Babylonian and Ninivean relics. Amen does not mean "so be it," or "verily," but signified in hoary antiquity almost the same as AUM. The Jewish Tanaim (Initiates) used it for the same reason as the Aryan Adepts use AUM, and with a like success, the numerical value of AMeN in Hebrew letters being 91, the same as the full value of YHVH, [13] 26, and ADoNaY, 65, or 91. Both words mean the affirmation of the being, or existence, of the sexless "Lord" within us.

(3) Esoteric Science teaches that every sound in the visible world awakens its corresponding sound in the invisible realms, and arouses to action some force or other on the occult side of nature. Moreover, every sound corresponds to a colour and a number (a potency spiritual, psychic or physical) and to a sensation on some plane. All these find an echo in every one of the so-far developed elements, and even on the terrestrial plane, in the Lives that swarm in the terrene atmosphere, thus prompting them to action.

Thus a prayer, unless pronounced mentally and addressed to one's "Father" in the silence and solitude of one's "closet," must have more frequently disastrous than beneficial results, seeing that the masses are entirely ignorant of the potent effects which they thus produce. To produce good effects, the prayer must be uttered by "one who knows how to make himself heard in silence," when it is no longer a prayer, but becomes a command. Why is Jesus shown to have forbidden his hearers to go to the public synagogues? Surely every praying man was not a hypocrite and a liar, nor a Pharisee who loved to be seen praying by people! He had a motive, we must suppose: the same motive which prompts the experienced Occultist to prevent his pupils from going into crowded places now as then, from entering churches, seance rooms, etc, unless they arc in sympathy with the crowd.

There is one piece of advice to be given to beginners, who cannot help going into crowds -- one which may appear superstitious, but which in the absence of occult knowledge will be found efficacious. As well known to good astrologers, the days of the week are not in the order of those planets whose names they bear. The fact is that the ancient Hindus and Egyptians divided the day into four parts, each day being under the protection (as ascertained by practical magic) of a planet; and every day, as correctly asserted by Dion Cassius, received the name of the planet which ruled and protected its first portion. Let the student protect himself from the "Powers of the Air" (Elementals) which throng public places, by wearing either a ring containing some jewel of the colour of the presiding planet, or else of the metal sacred to it. But the best protection is a clear conscience and a firm desire of benefiting Humanity.

The Planets, the Days of the Week, and Their Corresponding Colours and Metals.

In the accompanying Diagram the days of the week do not stand in their usual order, though they are placed in their correct sequence as determined by the order of the colours in the solar spectrum and the corresponding colours of their ruling planets. The fault of the confusion in the order of the days revealed by this comparison lies at the door of the early Christians. Adopting from the Jews their lunar months, they tried to blend them with the solar planets, and so made a mess of it; for the order of the days of the week as it now stands does not follow the order of the planets.

Now, the ancients arranged the planets in the following order: Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn, counting the Sun as a planet for exoteric purposes. Again, the Egyptians and Indians, the two oldest nations, divided their day into four parts, each of which was under the protection and rule of a planet. In course of time each day came to be called by the name of that planet which ruled its first portion -- the morning. Now, when they arranged their week, the Christians proceeded as follows: they wanted to make the day of the Sun, or Sunday, the seventh, so they named the days of the week by taking every fourth planet in turn, e.g., beginning with the Moon (Monday), they counted thus: Moon, Mercury, Venus, Sun, Mars; thus Tuesday, the day whose first portion was ruled by Mars, became the second day of the week; and so on. It should be remembered also that the Moon, like the Sun, is a substitute for a secret planet.

The present division of the solar year was made several centuries later than the beginning of our era; and our week is not that of the ancients and the Occultists. The septenary division of the four parts of the lunar phases is as old as the world, and originated with the people who reckoned time by the lunar months. The Hebrews never used it, for they counted only the seventh day, the Sabbath, though the second chapter of Genesis seems to speak of it. Till the days of the Caesars there is no trace of a week of seven days among any nation save the Hindus. From India it passed to the Arabs, and reached Europe with Christianity. The Roman week consisted of eight days, and the Athenian of ten. [14] Thus one of the numberless contradictions and fallacies of Christendom is the adoption of the Indian septenary week of the lunar reckoning and the preservation at the same time of the mythological names of the planets.

Nor do modern Astrologers give the correspondences of the days and planets and their colours correctly; and while Occultists can give good reason for every detail of their own tables of colours, etc., it is doubtful whether the Astrologers can do the same.

To close this first Instruction, let me say that those who have honoured me with their confidence by taking the pledge must in all necessity be separated into two broad divisions: those who have not quite rid themselves of the usual sceptical doubts, but who long to ascertain how much truth there may be in the claims of the Occultists; and those others who, having freed themselves from the trammels of materialism and relativity, feel that true and real bliss must be sought only in the knowledge and personal experience of that which the Hindu philosopher calls the Brahmavidya, and the Buddhist Arhat the realization of Adibudha, the primeval Wisdom. Let the former pick out and study from the Instructions only those explanations of the phenomena of life which profane science is unable to give them. Even with such limitations, they will find by the end of a year or two that they will have learned more than all their Universities and Colleges can teach them. As to the sincere believers, they will be rewarded by seeing their faith transformed into knowledge. True knowledge is of Spirit and in Spirit alone, and cannot be acquired in any other way except through the region of the higher mind, the only plane from which we can penetrate the depths of the all-pervading Absoluteness. He who carries out only those laws established by human minds, who lives that life which is prescribed by the code of mortals and their fallible legislation, chooses as his guiding star a beacon which shines on the ocean of Maya, or of temporary delusions, and lasts for but one incarnation. These laws are necessary for the life and welfare of physical man alone. He has chosen a pilot who directs him through the shoals of one existence, a master who parts with him, however, on the threshold of death. How much happier that man who, while strictly performing on the temporary objective plane the duties of daily life, carrying out each and every law of his country, and rendering, in short, to Caesar what is Caesar's, leads in reality a spiritual and permanent existence, a life with no breaks of continuity, no gaps, no interludes, not even during those periods which are the halting-places of the long pilgrimage of purely spiritual life. All the phenomena of the lower human mind disappear like the curtain of a proscenium, allowing him to live in the region beyond it, the plane of the noumenal, the one reality. If man by suppressing, if not destroying, his selfishness and personality, only succeeds in knowing himself as he is behind the veil of physical Maya, he will soon stand beyond all pain, all misery, and beyond all the wear and tear of change, which is the chief originator of pain. Such a man will be physically of matter, he will move surrounded by matter, and yet he will live beyond and outside it. His body will be subject to change, but he himself will be entirely without it, and will experience everlasting life even while in temporary bodies of short duration. All this may be achieved by the development of unselfish universal love of Humanity, and the suppression of personality, or selfishness, which is the cause of all sin, and consequently of all human sorrow.

H.P.B. Image




1. See Secret Doctrine, vol. II, pp. 178 and 179.

2. I, 2: Vol. I, p. 40, of Wilson's translation, as emended by Fitzedward Hall.

3. Prana is in reality the universal Life Principle

4. All the uterine contents, having a direct spiritual connection with their cosmic antetypes are, on the physical plane, potent objects in Black Magic -- therefore considered unclean.

5. See Secret Doctrine, Vol. I, Part I.

6. The solar system or the earth, as the case may be.

7. So are the animals, the plants, and even the minerals. Reichenbach never understood what he learned through his sensitives and clairvoyants. It is the odic, or rather the auric or magnetic fluid which emanates from man, but it is also something more.

8. See Secret Doctrine, vol. i, p. 157, for the Vedantic exoteric enumeration.

9. See Lucifer, January, 1889, "Dialogue upon the Mysteries of After-Life."

10. See Secret Doctrine, vol. 1, pp. 572-574.

11. See Secret Doctrine, vol. 1, p. 207, et seq., and vol. II, passim.

12. Vol. II, pp. 456, 461 and 465 et seq.

13. Jod-Hevah, or male-female on the terrestrial plane, as invented by the Jews, and now made out to mean Jehovah; but signifying in reality and literally, "giving being" and "receiving life."

14. See Notice sur le Calendrier, J.H. Ragon.



1. Embryo.

2. Amniotic Fluid (Liquor Amnii) in which the Embryo floats.

3. Amnion, a foetal membrane surrounding the Embryo, and containing the Amniotic Fluid.

4. Umbilical Vesicle, or Yolk Sac, containing the Yolk, the source of nutrition to the early Embryo.

5. Allantois, a vesicle proceeding from the extremity of the Embryo, spreading itself throughout the interior of the Ovum.

6. Interspace between the outer layer of the Ovum and the Amnion, in which are contained the Umbilical Vesicle and Allantois.

7. Chorion, or False Amnion, formed by the outer layer of the Ovum.

Figure I is a representation of the Ovum before the Amnion and Chorion are fully discernable; the Allantois (5) also is in the first stages of its development.


Figure 2 shows the Allantois spreading itself through the Interspace (6): here the Yolk Sac has considerably shrunk. Nos. 3 are projections forming the Amnion.


Figure 3 shows the Yolk Sac still further shrunk; the Allantois has completely spread itself in the Interspace between the Amnion and Chorion (false Amnion), against the walls of the latter, which has grown in the form of ramified villi into the substance of the uterine mucous membrane. In later stages the latter forms the Placenta.



1st. -- Macrocosm and Its 3, 7, or 10 Centres of Creative Forces.

A. Sexless, Unmanifested Logos.
B. Potential Wisdom.
C. Universal Ideation.

a. Creative Logos.
b. Eternal Substance.
c. Spirit

D. The Spiritual Forces acting in Matter

A.B.C. The Unknowable.

a.b.c. This is Pradhana, undifferentiated matter in Sankhya philosophy, or Good, Evil and Chaotic Darkness (Sattva, Rajas, and Tamas) neutralizing each other. When differentiated, they become the Seven Creative Potencies: Spirit, Substance and Fire stimulating Matter to form itself.


2d. Microcosm (the Inner Man and His 3, 7, or 10 Centres of Potential Forces.

(ATMAN, although exoterically reckoned as the seventh principle, is no individual principle at all, and belongs to the Universal Soul; 7 is the AURIC EGG, the Magnetic Sphere round every human and animal being.)

1. BUDDHI, the vehicle of ATMA.

2. MANAS, the vehicle of BUDDHI.

3. LOWER MANAS (the Upper and Lower MANAS are two aspects of one and the same princiople) and

4. KAMA RUPA, its vehicle.

5. PRANA, Life, and

6. LINGA SARIRA, its vehicle.

I. II. III. are the Three Hypostases of ATMAN, its contact with Nature and Man being the Fourth, making it a Quaternary, or Tetraktys, the Higher Self.

1, 2, 3, 4, 5, 6. These six principles, acting on four different planes, and having their AURIC ENVELOPE on the seventh (vide infra), are those used by the Adepts of the Right-Hand, or White Magicians.

* The Physical Body is no principle; it is entirely ignored, being used only in Black Magic.

3. -- Microcosm (the Physical Man) and His 10 Orifices, or Centres of Action.

1. (BUDDHI) Right Eye.

2. (MANAS) Left Eye.

3. (LOWER MANAS) Right Ear.

4. (KAMA RUPA) Left Ear.

5. (LIFE PRINCIPLE) Right Nostril.

6. (LIFE VEHICLE) Left Nostril.

7. The Paradigm of the 10th (creative) orifice in the Lower Triad.

8. 9, 10. As this Lower Ternary has a direct connection with the Higher Atmic Triad and its three aspects (creative, preservative and destructive, or rather regenerative), the abuse of the corresponding functions is the most terrible of Karmic Sins -- the Sin against the Holy Ghost with the Christians.

These Physical Organs are used only by Dugpas in Black Magic.





In Plate 1, we see that ATMA is no "principle," but stands separate from the Man, whose seven "principles" are represented as follows:

7th, AURIC EGG, coloured Blue.

6th, BUDDHI, coloured Yellow.

5th, MANAS: The UPPER, represented as a triangle with its apex pointing upwards, coloured Indigo Blue. The LOWER, represented by a triangle with its apex pointing downwards, coloured Green.

4th KAMA, represented as a five-pointed star, with the "horns of evil" upwards, embracing the LOWER MANAS, coloured Blood-Red.

3d. LINGA SARIRA, coloured Violet as the vehicle of PRANA (Orange), and partaking of KAMA (Red), and occasionally of the AURIC ENVELOPE (Blue).

2d, PRANA, Life, coloured Orange, the hue of the ascetic's robes.

1st, STHULA SARIRA, the Physical Body of Man, represented by the mayavic contour of the large five-pointed star within the AURIC EGG.



ATMAN is no Number, and corresponds to no visible Planet, for it proceeds from the Spiritual Sun; nor does it bear any relation either to Sound, Colour, or the rest, for it includes them all.

As the Human Principles have no Numbers per se, but only correspond to Numbers, Sounds, Colours, etc., they are not enumerated here in the order used for exoteric purposes.




1 and 10, Physical Man's Key-note / IRON / Image MARS. The Planet of Generation / KAMA RUPA. The vehicle or seat of the Animal Instincts and Passions. / TUESDAY / 1. RED / SA. / DO.

2. Life Spiritual and Life Physical / GOLD / ImageTHE SUN. Giver of Life Physically. Spiritually and esoterically the substitute for the inter-Mercurial planet, a sacred and secret planet with the ancients / PRANA, OR JIVA. Equals "Life." / SUNDAY. Dies Solis. / 2. ORANGE / RI / RE

3. Because BUDDHI is (so to speak) between ATMA and MANAS, and forms with the seventh, or AURIC ENVELOPE, the Devachanic Triad / ImageMERCURY. (Mixed with SULPHUR.) As BUDDHI is mixed with the Flame of Spirit. See Alchemical Definitions. / MERCURY. The Messenger and the Interpreter of the Gods. / BUDDHI. Spiritual Soul, or Atmic Ray, and its vehicle. / WEDNESDAY. Day of Buddha in the South, and of Wodin in the North -- Gods of Wisdom. / 3. YELLOW. / GA / MI

4. The middle principle -- between the purely material and purely spiritual triads. The conscious part of animal man. / LEAD / ImageSATURN / KAMA MANAS. The Lower Mind, or "Animal Soul." / SATURDAY / 4. GREEN / MA / FA

5. / TIN / ImageJUPITER / AURIC ENVELOPE / THURSDAY. Dies Jovis, or Thor / 5. BLUE / PA / SOI

6. The Double Triad, partaking of the Human and the Divine / COPPER. When alloyed becomes Bronze: -- Dual principle / ImageVENUS. The Morning and the Evening Star. / MANAS. The Higher Mind, or Human Soul. / FRIDAY / 6. INDIGO, OR DARK BLUE / DA / LA

7. Contains in itself the reflection of Septenary Man / SILVER / ImageTHE MOON. Parent of the Earth / LINGA SARIRA. Or the Astral Double of Man. The Parent of the Physical Man. / MONDAY. Day of the Moon. / 7. VIOLET / NI / SI
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