THE TEACHINGS THAT HPB IMPARTED IN THE BLAVATSKY LODGE

Madame Blavatsky is well advanced in years, and physically very infirm, so that she seldom goes beyond her own rooms, but every Saturday afternoon and evening her house is open to all who may be desirous of learning something of those mysteries to which she has devoted her whole life.

A Russian by birth, and of good family, Madame Blavatsky was as a child endowed with extraordinary powers of clairvoyance, and, following the guidance of her intuition, she gave her whole energy to the study and development of her higher faculties, and to the source of those mysteries and occult powers which underlie the secret wisdom religion of the ancients.

. . .

Madame Blavatsky now resides in London, and is engaged in the publication qf another stupendous work, entitled The Secret Doctrine, a synthesis of science, religion, and philosophy. 

I found her chez ellle at Notting Hill, seated at a table covered with green baize, which she presently makes use of as a blackboard for illustrating her discourse. She is smoking a cigarette ; so too are many of those (of both sexes) who are listening to her exposition of the knotty questions which have been propounded.

The subject under discussion as we enter is the definition of "spirit," and presently growing more eloquent and warm as the questions are pressed further and further back into the regions of the unmanifested, she propounds to us the vast evolution of the soul, the descent of the spirit into matter, and its journey through the manifested universe back to the eternal first cause.

Beginning with this first cause — the causeless cause — which is everywhere, yet nowhere; having neither length, breadth, nor height, and represented by a mathematical point, she expounds in Eastern science phraseology the "Days and Nights of Brahma," the out- breathing and inbreathing of the spirit by means of which the manifested universe comes into existence.

Starting with the mathematical point as the apex of an equilateral triangle, she shows us diagrammatically how the evolution proceeds by the two sides of the triangle (representing wisdom and knowledge) ; the base line completing the triangle, or Trinity, represents the Logos or Brahma or Osiris or Ormazd, according to which system of philosophy we favour, but which mean the same thing.

From this emanate the seven principles called variously the seven Rishis, or the seven Logoi, or the seven Archangels, and from each of these other seven. By this outbreathing of Brahma the manifested worlds came gradually into existence. Everything contains within it a portion or spark of the Divine or Ultimate Consciousness, and it is this spark or ray seeking to return to its source, and to obtain absolute self-consciousness, that evolves through the mineral, vegetable and animal kingdoms.

Self-consciousness begins when it reaches the human form, but to obtain absolute consciousness, which is consciousness of everything, it must pass through every form and state of existence, from the highest to the lowest ; in other words, it must become the absolute consciousness by experience of everything, which is the absolute consciousness.

Seven planes or globes belong to the chain of worlds through which the monad has to evolve, our earth being the fourth in the system to which it belongs, the other planets of this system not being visible to us by reason of their being on another plane of matter.

Seven times does the monad journey round this system, tarrying millions of years on each globe, and being incarnated in the human form over and over again, brought back to earth by reason of the desires which were unfulfilled in its past lives and in search of fresh experience, as it ever seeks its way back to its source.

How many millions of years all this takes?

The duration of each Manvantara, Kalpa, or Yuga, is accurately recorded by those who are the custodians of the knowledge of the Secret Doctrine, which is set forth in mystic form and allegory in many an ancient legend, and in many a sacred book inaccessible to any but those who through many incarnations have resolutely pursued the path that leads to mastership in the occult science.

_  _  _

Such is but a brief and imperfect sketch of the eloquent words that fall from the lips of this gifted woman. All listen with eager attention, albeit the strain on the imagination is a severe one. 

To her it is the A B C of the matter, but when she has somewhat relaxed, we forgive the man who exclaimed, "Ah! our Board Schools have not educated us up to that !" 

The conversation now becomes more general, and Madame Blavatsky is asked some question concerning mediumship and spirit manifestations.

"Do you know one medium," she asks, "who has made a profession of it and who has not had some serious physical disease, or has not become a drunkard, or a lunatic, or something horrible?

What the medium accomplishes is at his or her own expense, it is an expenditure of their vital energy, it is demoralizing both to themselves and to the entities — call them spirits or shells or spooks, or what you will — who seek such persons in order to obtain a temporary vitality.

In other cases the phenomena are produced solely by means of what I call a psychological trick, which, however, is not jugglery as commonly understood, but which likewise implies a large expenditure of energy on the part of the medium and can only be done by reserving and storing up the energy ; and therefore when you expect a medium to give many seances a day, for which he is paid his guinea, or whatever it may be, you simply expect him to do that which he could not perform with his vital powers — in fact you simply pay to be cheated.

Hundreds of persons have heard the astral bell and raps which I used to perform at will, but which if I were to attempt now would probably be fatal by reason of the weakness of my heart.

I have made one gentleman (a leading scientific man) produce the 'astral bells' himself, while I simply touched him with my fingers, he, meanwhile, concentrating his mind on the phenomenon to be produced. He did not always succeed, because it requires long practice to do it at will, but I proved to him that it was nothing more than a manifestation of will power through psychological faculties which are not known to men of science, or are but partially acknowledged in the form of mesmerism or thought transference.

For instance, many people have this power in the form of a magnetic or healincp touch ; this I never had, but I could produce various phenomena with inanimate matter.

In New York I was given a test which created a great sensation at the time. A sheet of clean note paper was brought to me from a certain club-room, having the heading of the club stamped on it. I laid my hand on the paper, and concentrating my mind on the features of an Eastern Yogi, with whose physiognomy I was intimately acquainted, I presently removed my hand, and there was seen the portrait of the man on whom I had concentrated my thoughts and then projected on the paper by means of my will power.

This portrait was examined by some of the leading artists in New York, and in sworn evidence they said that it was impossible for them to tell by what means the portrait was impressed on the paper ; it was not done by any of the processes with which they, as experts, were familiar, and, moreover, with regard to the artistic qualities of the representation, it was such as could only have been produced by the greatest master in the art of portraiture who had ever lived.

Science, so-called, does not know anything about these powers of the will, but they have been known to occultists for ages, and many more things which have been set down as magic or miracle. 

The portrait is still in the possession of Col. Olcott, and you will find a full account of the circumstances, and the names of the artists and other gentlemen who witnessed it, in the book which has recently been published under the title of Incidents in the Life of Madame Blavatsky."

"Will not these powers and faculties," I ask, "presently become the common property of the race?"

"Most certainly," replies Madame Bllivatsky. "The race as a whole progresses, but many, individuals outstrip their fellows ; clairvoyance, mesmerism, psychometry, and many other little understood matters, dive the beginning of faculties which are now exercised by many individuals in a partial degree, and more or less unconsciously. The aim of the occultist is to develope those powers to the full, and to exercise them consciously for the good of humanity.

The Mahatmas, or Adepts, who are the custodians of the knowledge of the occult powers of nature, are men who have acquired these faculties by long and arduous edorts in past incarnations. By reason of these powers they are able to study nature on a higher plane than that of our physical senses, and, therefore, what, to the ordinary individual, must be a matter of faith, is to them a matter of experience and knowledge. It is some portion of their knowledge which I have gained from them, and which I am now permitted to give to the world."

~ * ~

I could have stayed much longer listening to the discourse of this remarkable woman, but it was drawing towards midnight, and, mindful of the infirmities of our hostess, I rose to go.

She bade me adieu with a warm invitation to come again, and, as I stepped into the outer world, I felt that there were indeed more things in heaven and earth than either our science or our philosophy conceives of, and that if we are unable to penetrate those mysteries for ourselves, we might, at least, look to those who had done so for higher and broader ideas with respect to the destiny of the race and of the individual.

(This article was published in Piccadilly newspaper on November 2nd, 1888. And later was reprinted in “Reminiscences of H.P. Blavatsky and The Secret Doctrine” by Countess Wachtmeister and others, appendix II-10, p.140-145,)

STAR NEWSPAPER REPORTER VISITS BLAVATSKY IN LONDON IN LATE 1888

An enigmatic woman

There are nearly as many Madame Blavatskys as you please.

There is, for example, the Madame Blavatsky of the Psychical Research Society, which, if I remember rightly, has in one . of its oracular reports assigned her a distinguished place on the roll of the world's impostors.

There is the Madame Blavatsky of popular repute and report, who looks large and uncertain. Monstrum informe ingens horrendum in the imagination of Europe — a sort of female Cagliostro, or wonder worker, who is wafted through stone walls like Mrs. Guppy, and bodily up into the heavens like the just Enoch.

There is then the Madame Blavatsky (known to the Brotherhood as H. P. B.) of her own Theosophical Society, the members of which look upon her as a searcher after and teacher of truths not known to, or not understood of the many, as the foremost exponent (in Europe at any rate) of the socalled occult science, and as a depository in some measure of that so-called Secret Doctrine which is supposed to contain the essential veracities of all the religions and philosophies that are or ever were. 

Once more there is the Madame Blavatsky whom strangers from the outer darkness are permitted to see at her house in Holland Park, and to whom she reveals herself as a lady of exceptional charm of manner, wonderful variety of information, and powers of conversation which recall the giant talkers of a bygone literary age. 

My visit

It was as one from the outer darkness that I visited her a day or so ago. I had a delight-fully humorous little note in my pocket, inviting me to tea, and warning me that I should find the writer "as easy to interview as a sacred crocodile of old Nile."

The envelope of this note bore a mystic symbol, and the unimpeachable motto that there is no religion higher than truth.

I was led into a little snug room on the ground floor of a substantial house, where two lamps and a gas stove glowed like a triple star. I smelt Turkish tobacco strongly, and behind the red disk of a cigarette I saw the broad and impressive countenance of Madame Blavatsky. Short and redundant, and swathed rather than fitted in black silk, she is a very remarkable figure. The dark almost swarthy face looks a little heavy at first (my immediate impression was of a feminine reincarnation of Cagliostro), with its wide nostrils, large soft eyes, and full and weighty lips.

But by and by it shows itself a mobile and expressive face, very sympathetic and very intellectual. And whilst on this gross subject of personal description (a liberty for which the interviewer should always apologise sincerely to the interviewed) let me note the delicate plumpness of the hands. 

A circular box of carved wood at her elbow furnishes Madame Blavatsky with the tobacco for the cigarettes which she smokes incessantly, from six in the morning, when she commences work, until she puts out her lamp for the night.

Her master

Besides the tobacco box, there is only one other notable object in her sanctum, the portrait of the Mahatmi Morya (a descendant, she says, of the old dynasty of the Moryas), whom she calls her Master, a dark and beautiful Indian face, full of sweetness and wisdom.

This seer Madame Blavatsky has seen, she says, at various times in the flesh: in England once, in India on many occasions, and some years ago she went to seek him in the fastnesses of Tibet, a romantic pilgrimage by no means free from peril, during which she penetrated some of the Buddhist monasteries or Lamaseries, and had converse with the recluses there.

But Madame Blavatsky*s disciples have many stories to tell of the extraordinary way in which her Mah^tm^ communicates with her. Letters that never paid postage, nor passed through St. Martin's-le- Grand, are seen to flutter down into her lap. Literary quotations that she is sometimes bothered to find are put into her hand written out upon strips of paper. The manuscript that she leaves on her desk over night is often found by her in the morning with passages corrected, expunged, or re-written, marginal notes inserted, and so on, in the handwriting of the Mahatma Morya.

Her powers

Sufficiently surprising too, are the powers with which her Theosophical associates credit Madame herself. Those who live with her in Lansdowne Road see wonders daily, and have left off being surprised.

Once accept the theory that the psychic faculties latent within us are capable, under certain conditions, of being developed to any extent, and magical doings of all sorts become easy of credence, and belief in what is called the astral is, I believe, a cardinal article of belief with the Theosophists.

Here is a funny little circumstance that one of the Blavatsky household — an intelligent American gentleman — related gravely and in evident good faith.

Madame Blavatsky rolled a cigarette and was going to light it, but found that her matchbox was empty. Over her head was a swinging lamp, so high that she could not have reached it had she mounted on her chair to do so.

The American gentleman, who was sitting with her at the time, declares that he saw her gradually elongate herself — so it appeared to him — until she could lean over the lamp, when she lighted her cigarette, then sank back in her chair and resumed her writing.

(Cid's observation: I suspect that what this witness saw lengthen was Blavatsky's astral body and not her physical body.)

But these phenomena are not witnessed by everybody, and perhaps I need scarcely add that Madame Blavatsky (though freely offering me the contents of her tobacco box) declined to work a miracle for me. Doubtless her refusal was wise, for if I had seen one of these uncanny sights With my own eyes, which of you would have believed my report of it?

The religions

We talked of many things. 

"What is Theosophy, Madame?" I asked. "Do you call it a religion?"

"Most distinctly not," she replied, "there are too many religions in the world already. I don't propose to add to the number."

"What, may I ask, is the Theosophical attitude towards these too numerous religions?"

Madame Blavatsky thereupon entered upon a long and interesting explanation on this subject, from which I gathered that Theosophy looks upon all religions as good in one sense, and all religions as bad in another sense.

She commented:

"There are truths underlying all, and there are falsities overlying all. Most faiths are good at the core, all are more or less wrong in their external manifestations ; and all the trappings of religions, all their shows and ceremonies, are entirely repudiated by the Theosophists.

The conditions under which aspirants become members of the Theosophical Society are few and simple. Merely to join the Society it is sufficient to profess oneself in sympathy with its objects, of which there are three in chief — the promotion of a universal brotherhood amongst men, the study of religions, and the development of the psychic faculties latent in man.

 

The last-named object is for the attainment of advanced members, who have gained admittance to the esoteric section of the society. It is only in the esoteric section for example that you can expect to learn how to elongate yourself. "

Madame herself, in her vigorous intellectual way, is quite as dogmatic as the most dogmatic professor of what (under Theosophical favour) are called the exact sciences; and, indeed, dogmatism, both in affirmation and denial, seems the badge of all the Theosophical tribe.

Her assistants and students

It was seven o'clock before Madame Blavatsky had exhausted my interest, or I, as I hoped, her patience; and at seven the members of the household assembled for dinner.

The household consists of six or seven persons, including a young doctor of medicine, a student of law and a Frenchman, an American (the friend of Edison who was mentioned in the Star the other day), and a Swedish Countess.

These are all particular disciples, who receive constant instructions from the lips of the priestess, and who may be regarded as well on the way towards the attainment of the elongating principle. The flourishing prospects of Madame's new work, The Secret Doctrine, the first edition of which is already disposed of, though the volumes are scarcely out of the printer's hands, were discussed during the meal.

Madame's years — she is bordering on the sixties — and her occasional difficulties with the language — she is a Russian by birth — do not prevent her from being the most energetic and entertaining talker at her table.

It was the evening on which the Blavatsky Lodge holds its weekly meeting, and by half-past eight the sanctum, whither we adjourned after dinner, was filled with a little gathering of would-be elongators of both sexes.

The subject for discussion was dreams. The circular tobacco box having been replenished by Madame's little maid, and the president in evening dress having taken his place by Madame's side, the secretary of the lodge began to ask questions from a paper.

(This article was published in the London newspaper "Star" on December 18, 1888. And later was reprinted in “Reminiscences of H.P. Blavatsky and The Secret Doctrine” by Countess Wachtmeister and others, appendix II-12, p.151-155,)

BLAVATSKY DESCRIBED BY BERTRAM KEIGHTLEY

MADAME BLAVATSKY

A talk with her familiar friend and private secretary, Mr. Bertram Keightley, did not disappoint the expectant interviewer who sought him out during his recent visit to this city. Of himself he said:

"I have been interested in Theosophy since 1884, when I first met Madame Blavatsky and Colonel Olcott. At that time I became quite well acquainted with them, for I spent some time with Madame in Germany, and afterwards with Col. Olcott in England.

That visit in Germany with a party of friends was afterwards written up in story form by Mr. A. P. Sinnett, under the name of Karma, Mr. Sinnett was one of the guests. In the Baron, of course, you will recognise Madame Blavatsky. . .

I had been prepared to accept Theosophy by a previous study of mysticism, to which I was led by an experimental study of mesmerism. I was working with disconnected clues until I got hold of Theosophy, and then i realised at once that I had found the whole of which I had before received only parts. My nephew, Archibald Keightley, who is nearly my own age, and who has like me devoted himself to the cause of Theosophy, became interested shortly afterwards. 

lt was in 1887 that, at my request, Madame Blavatsky went to England to live, accompanied by the Countess Wachtmeister, the widow of a former ambassador to the English Court.

Since that time we have been members of one household, and the Countess has taken charge of the house. Our family is a somewhat numerous one, including, besides those already mentioned and Archibald Keightley, several other active workers in the cause. 

Madame Blavatsky occupies rooms on the ground floor, the large drawing-room serving for her working-room, out of which her sleeping apartment opens. Folding doors connect the drawing-room with our dining-room, where we all dine together, and where she generally joins us. During the day she sits at a desk in the bay window, working generally from 7.30 in the morning to 7 in the evening, 

She works constantly, not once in three months going out of those three rooms. She sits in a large armchair with a long desk on one side and a table on the other, making a kind of box around her. 

Thursday evening when the lodge meets she turns her chair about and sits facing the company. Everybody asks questions, which she answers with great patience whenever she sees an earnest desire to learn.

Often persons who are not Theosophists go to her for information, and they are always received with extreme kindness, when they show the same earnestness. She will then never say a word that will wound their feelings or their belief, whatever it may be, but one of her marked traits is a positive detestation of shams. She simply won't stand that sort of thing, and if people go to her flippantly or with cant she is pretty sure to cut them all to pieces, and, metaphorically speaking, scatter them over the room. 

In personal appearance Madame Blavatskyis of medium height, but so stout that she appears shorter than she really is. She has rich dark-brown hair that lies in waves all over her head. Her eyes are bright gray and most peculiar, seeming to look right through a person, and they do too (added Mr. Keightley with a smile).

Her complexion is a clear olive. She has beautiful hands, delicate and so flexible that they bend backwards with ease, her finger tips all curl backwards in the prettiest way imaginable. The main characteristic of her face I would say, is its immense force, its intellectuality. She is truly magnificent in this, and her energy is wholly phenomenal.

I have seen her after a day's work so tired that she looked positively ill and quite unfit for any further exertion, but if need arose, if fresh work was to be done, or some heosophical question came up for discussion, she seemed to renew her strength with the desire, and would plunge into whatever offered with a resistless energy as if she had never known weariness.

Usually in the evening she sits at a small centre table playing 'patience' or some other game of cards, while talking all the time about Theosophy, symbolisms, religions, and other metaphysical questions. 

The solitary game she plays serves simply as a slight diversion for a mind continually occupied with profound thoughts."

(This article was published in the Irish newspaper "Sunday Tribune" on May 18, 1890. And later was reprinted in “Reminiscences of H.P. Blavatsky and The Secret Doctrine” by Countess Wachtmeister and others, appendix II-13, p.156-158)

THE THEOSOPHICAL MOVEMENT DESCRIBED BY COUNTESS WACHTMEISTER

(The following address was given by Countess Constance Wachtmeister at the eighth Annual Convention of the American Theosophical Section in 1894.)

The Theosophical Movement of the 18th Century

The Theosophical Society was organized in the last century by Count St. Germain, Cagliostro and others. At that time there was a powerful Lodge in Paris, one also in Denmark, another in Germany, and three in Italy. But the revolution of ‘93 came and swept all away. And that is one reason why we now, in this century, have such a terrible Karma to work out.

(Cid's note: Blavatsky explained that Mesmer, Cagliostro and Saint Germain were the agents of the Trans-Himalayan Masters in the 18th century, and consequently they led the theosophical movement in the 18th century, although in that century it was not called "theosophical".)

That organization was the physical basis of the Society, which is really, in itself, an entity, formed by all the members who belong to it. The Theosophical Society has its seven Principles, and has to work through all of these. In the last century it worked through the physical basis, and now, in this century, it has had to work through Kama, or through the psychic state.

We are now, happily, I think, emerging from that state, and hereafter we may hope to enter upon a condition of very great activity.

Blavatsky

In 1851, in this century, Madame H. P. Blavatsky went to London with her father to take lessons in music, in which she manifested great talent.

One day, while walking in the street, she saw coming towards her some Indian Princes, and, amongst these, a very fine looking Indian – a man of seven feet high – and to her great surprise, recognized in this man one whom she had always looked upon as her guardian angel.

Ever since childhood she had seen him, and in moments of trial he had helped her. She had great love and affection for this person, and when she saw him in the physical form in London, she wanted to rush up to him and tell him how delighted she was to see him. But he made a sign to her to move on, and she went home and told her father, and all that night was unable to sleep, thinking of this strange thing – of how she had met her guardian angel.

The next day, she went to Hyde Park, and while there this man came again to her, and said it was true that he had watched her from childhood, because he saw in her a good instrument for the formation of this Society. He said it was on account, first of all, of her psychical power, for she had been a medium. Secondly, on account of her great intellectual and mental powers, and because of her partly Eastern and partly Western birth, as, he said, she would have to work in all countries.

Then he told her he had this work given to him to do by those above him, and that therefore he was most anxious that she should accept this position he offered her, which was to form this Society. He told her to go home to her father, consult with him, and then, if she would undertake this work, to return in three days to the Park and tell him. He pointed out to her that it would be a position of great trial, that she would be persecuted, and told her many things which would happen to the Society, and to herself.

She went home, consulted with her father, who said she might do as she pleased, and that if she chose to take up the work, he himself would give her money and help her; but she was to decide for herself. After three days’ cogitation, she decided to accept this position offered her, and she returned to the Park and told this to her Master.

He then said she must go to Egypt, and that there she would have to stop for some time to be taught, so that she might be enabled to teach others. Then she went to India, and was taken, hidden in a hay cart, through a country where no European is ever permitted to pass. She lay in the cart, covered with hay, and was conducted safely through that part of the country by Indians. At last she reached the place where the Masters live, was received by the sister of one of Them, and lived in the Master’s house for three years.

 But these three years were years of very great trial. In the first place, she was taught how to use her will. She had to do lessons just like a child; had to get up early and work hard and learn mental lessons. At the end of three years she was told to go to Egypt, and there was placed under the charge of another Master, who taught her about the Book of the Dead and many other works. After that she was put in charge of a Jewish Rabbi and taught the Kabbala.

When she had passed through all these, she was told she was ready, and should go to America, and I know people who have told me it was a standing joke against her when she came, because whenever she met anyone she would ask: “Do you know anybody by the name of Olcott?” “Do you know a man called Olcott?”

They would say, no, they had never heard of such a person. But at last some one said, Yes, they had heard that Col. Olcott was with the Eddy Brothers, studying Spiritualism, and if Madame Blavatsky would go there she could meet him.

An hour later she was on the train which conducted her to the Eddy homestead, and there met Col. Olcott. She was quickly able to prove to him that all the phenomena witnessed at the Homestead, she could produce by will-power. She was able to tell him beforehand just what she was going to do. She was also able to duplicate any particular kind of phenomenon produced by the Eddy Brothers in a state of unconsciousness and passiveness, by mere will-power and in full possession of her own consciousness.

The Theosophical Society

Some time passed, and then she, with Col. Olcott and William Q. Judge, formed the nucleus of the Society, and Col. Olcott consented to become its President. Some time afterwards they went to India, and there established the Society.
Such was the beginning of this grand movement. At first but two or three meeting together in a drawing-room; then growing larger and larger, until it is what you now see it – a huge Society, with branches all over the face of the earth – in every country of the world.

We have members belonging to all nationalities and to every religion of the world. And all these people call themselves brothers; and this Theosophical Society is one vast brotherhood extending all over the globe. And it is a brotherhood not only in name, but in reality; for I, who have travelled in so many countries, can tell you that wherever I go I am received as a sister. In India, among the Hindus, I have been received as a sister, taken into their homes (where they are not accustomed to take strangers or Europeans at any time), and I have not only been treated as a sister, but as a much-loved sister.

And now I come over here to the opposite end of the world, and all receive me kindly; and wherever I travel, I feel I am welcome. This is a beautiful thought – to think we have created in the world such a brotherhood as this. I will not insist that it is a real brotherhood, but it is a nucleus which, as time goes on, will, I hope, become a real brotherhood.

(This speech was printed in The Irish Theosophist , Dublin, June 15, 1894, p. 127-129)

CONSTANCE WACHTMEISTER'S POSTHUMOUS TRIBUTE TO BLAVATSKY

(Countess Constance Wachtmeister cared for Blavatsky when Blavatsky was exiled to Europe, and when Blavatsky died the Countess wrote the following article in tribute to Blavatsky.)

AT WURZBURG AND OSTENDE

In the month of November, 1885, I went to Wurzburg to visit Madame Blavatsky; I had met her previously in both France and England, but had had only a casual acquaintance with her.

I found H. P. B. sick and weary of life, depressed both in mind and body, for she knew what a vast and important mission she had to fulfil, and how difficult it was to find those who were willing to give themselves up to the carrying out of the noble work which was her allotted task in life.

She used often to deplore the indifference of the members of the Theosophical Society in this respect, and she said that if she could only raise the veil for moment, and let them see into the future, what a difference it would make; but each had to work out his own Karma and battle through his difficulties alone.

Madame Blavatsky was settled in comfortable apartments with lofty rooms and with the quiet surroundings she so much needed for the stupendous work in which she was engaged.

Every morning at 6 a.m. she used to rise, having a good hour’s work before her breakfast at 8 a.m., then, after having read her letters and newspapers she would again settle to her writing, sometimes calling me into the room to tell me that references from books and manuscripts had been given to her by her Master with the chapter and page quoted, and to ask me whether I could get friends to verify the correctness of these passages in different Public Libraries.

For as she read everything reversed in the Astral Light, it would be easy for her to make mistakes in dates and numbers – and in some instances it was found that the number of the page had been reversed, for instance 23 would be found on page 32, etc.

Between one and two o’clock was Madame Blavatsky’s dinner hour, the time varying to accommodate her work, and then without any repose she would immediately set herself at her table again, writing until six o’clock, when tea would be served.

The old lady’s relaxation during the evening would be her “Patiences”, laying out the cards while I read to her letters received during the day or scraps from newspapers which I thought might interest her.

Between nine and ten o’clock H. P. B. retired to rest, usually taking some slight refreshment, and would read her Russian newspapers until midnight, when her lamp was put out, and all would be quiet until the next morning, when the usual routine recommenced.

And so, day after day, the same unvarying life went on, only broken by the malicious Hodgson report which caused waves of disturbance to reach us from all sides.

H. P. B. said to me one evening: “You cannot imagine what it is to feel so many adverse thoughts and currents directed against you; it is like the prickings of a thousand needles, and I have continually to be erecting a wall of protection around me”.

I asked her whether she knew from whom these unfriendly thoughts came, she answered: “Yes; unfortunately, I do, and I am always trying to shut my eyes so as not to see and know”; and to prove to me that this was the case, she would tell me of letters that had been written, quoting passages from them, and these actually arrived a day or two afterwards, I being able to verify the correctness of the sentences.

All who have known and loved H. P. B. have felt what a charm there was about her, how truly kind and loveable she was; at time such a bright childish nature seemed to beam around her, and a spirit of joyous fun would sparkle in her whole countenance, and cause the most winning expression that I have ever seen on a human face.

One of the marvels of her character was, that to everybody she was different. I have never seen her treat two persons alike. The weak traits in every one’s character were known to her at once, and the extraordinary way in which she would probe them was surprising.

By those who lived in daily contact with her the knowledge of Self was gradually acquired, and by those who chose to benefit by her practical way of teaching progress could be made. But to many of her pupils the process was unpalatable, for it is never pleasant to be brought face to face with one’s own weaknesses; and so many turned from her, but those who could stand the test, and remain true to her, would recognise within themselves the inner development which alone leads to Occultism.

A truer and more faithful friend one could never have than H. P. B., and I think it the greatest blessing of my life to have lived with her in such close intimacy, and until my death I shall try and further the noble cause for which she slaved and suffered so much.

I shall not speak of phenomena in this paper, for my personal testimony can be of no use to anybody but myself, except to satisfy curiosity; all I can say is, that phenomena occurred daily both in Wurzburg and in Ostende, where I spent a second winter with Madame Blavatsky.

In fact what people call phenomena seemed to me the ordinary natural occurrences of daily life, so used did I become to them; and true it is, that we only call phenomena that which we are unable fully to explain – and the shooting stars, the growth of trees, in fact all nature around us is one vast phenomenon which if witnessed but rarely would fill us with far more incredulity and astonishment than the ringing of astral bells, etc.

Our stay in Wurzburg was only interrupted by casual visitors, the last being Madame Gebhard and Miss Kislingbury in the month of May, 1886. I parted with H. P. B. at the station, leaving her with Miss Kislingbury, who was to accompany her to Ostende, while I went with Madame Gebhard to Kempten, where we were met by Dr. Franz Hartmann, who showed us that strange, weird and mystical town.

In October, 1886, I joined H. P. B. in Ostende, and found her settled in comfortable enough quarters; she welcomed me with all the warmth of her genial nature, and was, I think, as truly glad to have me as I was to be with her. We recommenced our monotonous but interesting life, the thread being taken up from where it was last broken, and I watched with delight how the piles of manuscript for the Secret Doctrine were increasing.

Our near vicinity to England caused people once more to come buzzing round H. P. B., and we received several visitors, amongst whom were Mrs. Kingsford and Mr. Maitland, and it was a pleasure to listen to the conversation of three such highly gifted intellects on all the points of resemblance between Western and Eastern Occultism, but still with my further and later experience of H. P. B. and her teachings it is marvellous to me how she kept safely locked within her own breast the occult knowledge which she has lately been permitted to give to a few of her pupils.

Towards the end of the winter H. P. B. became very ill; her kidneys were affected, and after some days of intense suffering the Belgian doctor told me that he despaired of her life. I telegraphed to Madame Gebhard, who had been a true and sincere friend of hers for many years, and also to Mr. Ashton Ellis, a member of the Theosophical Society and a clever doctor, both responded to my call and helped me through those trying and anxious days, and in the end Mr. Ellis’ wise treatment pulled her through the dangerous crisis.

As H. P. B. was slowly recovering other friends came. Dr. Keightley and also Mr. Bertram Keightley were among these, and they both persuaded Madame Blavatsky to go and spend the summer in England in a small cottage which was taken for her at Norwood.

I then left Ostende, Madame Gebhard kindly remaining with the old lady until she felt equal to undertaking the journey to London. During the same summer, while I was at home in Sweden, H. P. B. wrote to me that there was a proposal to take a house in London with the Keightleys, to form a centre for theosophical work in England; she wrote:

  “Now at last I begin to see my way clearly before me, and Master’s work can be done if you only agree to come and live with us. I have told the Keightleys that without you their project must fall to the ground,” etc., etc.

I replied that I would take a share in the house, and hoped that a nucleus of earnest members would be formed to carry on the work and her mission in life.

I came to England in August, 1887, found H. P. B. at Norwood, and shortly afterwards we moved into 17, Lansdowne Road, Holland Park, and then began a new, difficult and then painful life. Trials followed each other in quick succession, but the very outcome of all these trials and worries was the development of the Society and the spreading of theosophical truths.

Madame Blavatsky was at home every Saturday afternoon, and visitors came every evening, crowds of people; some out of curiosity, others with a true desire to learn about Theosophy, and a few attracted by her personality. To watch the varied way in which H. P. B. would receive each new arrival was in itself a study, and later events have proved that her knowledge of character was unique.

At times she would seem to grow and expand in intellect and the force and power with which she would put forward her vast knowledge would seize those present with awe; at other times she only talked of the most trivial things, and her hearers would go away quite satisfied with themselves, feeling that they were vastly her superiors. But I have only a certain space allotted to me and must close these few lines.

The house in Lansdowne Road became to small for the requirements of the workers who had gathered around us, and so in July, 1890, we moved into 19, Avenue Road, which became the Headquarters of the European Theosophical Society.

Other having gradually shared with me in the daily care and attention with which it had hitherto been my privilege and pleasure to surround H. P. B., I must leave it to their eloquence to give you a description of her life, and slowly declining health; and now our beloved friend and teacher has gone, but H. P. B.’s work still remains to be finished, and it is only by the way in which we carry on that work that we can prove to the world how intense has been our love and gratitude to the noblest and grandest woman this century will have produced.

(First published in Lucifer, London, June 15, 1891, p.282-285. Reprinted in book HPB: In Memory of Helena Petrovna Blavatsky by Some of Her Pupils, 1891, p.18-21)

WILLIAM JUDGE EXPLAINS WHAT IS THE THEOSOPHICAL MOVEMENT

 

 

 

THE THEOSOPHICAL MOVEMENT

 

There is a very great difference between the Theosophical Movement and any Theosophical Society.

 

The Movement is moral, ethical, spiritual, universal, invisible save in effect, and continuous. A Society formed for theosophical work is a visible organization, an effect, a machine for conserving energy and putting it to use; it is not nor can it be universal, nor is it continuous.

 

Organized Theosophical bodies are made by men for their better cooperation, but, being mere outer shells, they must change from time to time as human defects come out, as the times change, and as the great underlying spiritual movement compels such alterations.

 

The Theosophical Movement being continuous, it is to be found in all times and in all nations. Wherever thought has struggled to be free, wherever spiritual ideas, as opposed to forms and dogmatism, have been promulgated, there the great movement is to be discerned.

 

Jacob Boehme’s work was a part of it, and so also was the Theosophical Society of over one hundred years ago*; Luther’s reformation must be reckoned as a portion of it; and the great struggle between Science and Religion, clearly portrayed by Draper, was every bit as much a motion of the Theosophical Movement as is the present Society of that name – indeed that struggle, and the freedom thereby gained for science, were really as important in the advance of the world, as are our different organizations.

 

And among political examples of the movement is to be counted the Independence of the American colonies, ending in the formation of a great nation, theoretically based on Brotherhood.

 

One can therefore see that to worship an organization, even though it be the beloved theosophical one, is to fall down before Form, and to become the slave once more of that dogmatism which our portion of the Theosophical Movement, the Theosophical Society, was meant to overthrow.

 

Some members have worshipped the so-called “Theosophical Society”, thinking it to be all in all, and not properly perceiving its de facto and piecemeal character as an organization nor that it was likely that this devotion to mere form would lead to a nullification of Brotherhood at the first strain.

 

And this latter, indeed, did occur with several members. They even forgot, and still forget, that H. P. Blavatsky herself declared that it were better to do away with the Society rather than to destroy Brotherhood, and that she herself declared the European part of it free and independent. These worshippers think that there must be a continuance of the old form in order for the Society to have an international character.

 

But the real unity and prevalence, and the real internationalism, do not consist in having a single organization. They are found in the similarity of aim, of aspiration, of purpose, of teaching, of ethics. Freemasonry – a great and important part of the true Theosophical Movement – is universally international; and yet its organizations are numerous, autonomous, sovereign, independent

 

 The Grand Lodge of the state of New York, including its different Lodges, is independent of all others in any state, yet every member is a Mason and all are working on a single plan. Freemasons over all the world belong to the great International Masonic Body, yet they have everywhere their free and independent government.

 

 

When the Theosophical Society was young and small, it was necessary that it should have but one government for the whole of it. But now that it has grown wide and strong, having spread among nations so different from each other as the American, the English, the Spanish, the Swedish and others in Europe, and the Hindu, it is essential that a change in the outward form be made.

 

This is that it becomes like the Freemasons – independent in government wherever the geographical or national conditions indicate that necessity. And that this will be done in time, no matter what certain persons may say to the contrary, there is not the slightest doubt.

 

The American Group, being by geographical and other conditions outwardly separate, began the change so as to be in government free and independent, but in basis, aspiration, aim and work united with all true Theosophists.

 

We have not changed the work of H.P.B.; we have enlarged it. We assert that any person who has been admitted to any Theosophical Society should be received everywhere among Theosophists, just as Masons are received among Masons.

 

It is untheosophical to denounce the change made by the American Group; it is not Theosophy nor conducive to its spread to make legal claims to theosophical names, symbols and seals so as to prevent if possible others from using them. Everyone should be invited to use our theosophical property as freely as he wishes.

 

Those who desire to keep up H.P.B.’s war against dogmatism will applaud and encourage the American movement because their liberated minds permit; but those who do not know true Theosophy, nor see the difference between forms and the soul of things, will continue to worship Form and to sacrifice Brotherhood to a shell.

 

 

 

 

Note

 

* “The Theosophical Society of over one hundred years ago”. This is a reference to the theosophical movement of seventeenth and eighteenth centuries, since the present article was written in 1895.

 

This article was later compiled in William Q. Judge's “Theosophical Articles,” published by the Theosophy Company of Los Angeles in 1980, vol. II, p.124-126.

 

 

 

 

 

OBSERVATION

 

I agree with what William Judge wrote, but to avoid confusion I prefer to say that the theosophical movement (that is, the efforts made to spread theosophical teachings) is incorporated within a larger movement which is the movement for the progress of humanity (and that is what William Judge calls “The Theosophical Movement”).