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BLAVATSKY SAYS GOODBYE TO THE UNITED STATES

 

 
 
The following article was published in the New York Daily Graphic newspaper, on December 10, 1878, on page 266:
 
 
 
H.P. BLAVATSKY'S ADIEUX
 
The Ci-Devant Countess Ready to Depart for the East
 
Having Disposed of Strange Gods, She Ventilates Her Ideas -- The Land of Freedom
 
 
 
Helen P. Blavatsky, who has dropped her title of Countess, and even her conventional one of Madame, and who constantly alludes to herself in the third person, as "H.P.B.," is about leaving America, as she says, forever.
 
A very damp reporter found his way into the pleasant French flat at Eighth avenue and Forty-seventh street this morning, and his ring was answered by a colored servant, who expressed serious doubts as to whether her mistress would see any one at so early an hour.
 
The interviewer was, however, ushered into a breakfast room, which was in a very disordered condition, and invited to a seat on a vacant stool. The disorder was a necessary result of yesterday’s auction sale, and the only semblance of occupancy left were an uncleared breakfast table and three human occupants. Colonel Olcott, the new hierophant of the Arya-Samaj, sat at the table busily making memoranda in a note-book and burning his handsome moustache with a half-finished cigar that struggled ineffectually to reach beyond the outskirts of his beard.
 
A male companion sat Eastern fashion on a bench under the window and read a morning paper, which he held in one hand, while he twisted one end of his moustache with the other.
 
On the wall were leaves formed in emblematic designs, Rosecrusian or otherwise, and an Oriental landscape of the same material, filled with elephants, serpents, monkeys and other denizens of the typical jungle.
 
When the reporter was finally ushered into Mme. Blavatsky’s own room, he found that lady seated at the end of a letter and tobacco laden table, twisting a fragrant cigarette from a quantity of loose tobacco of a famous Turkish brand.
 
The room was the inner temple of the Lamasery, which has become so widely known in recent years. A highly-polished and highly ugly idol, doubtless many years unworshipped, sat with the stolidity of long habit, on the mantleshelf, and in the centre of the room, on a platform delicately constructed from an old barrel, surmounted by a zinc stove plate, was mounted the marvellously designed and artistic treasure house of Arya-Samaj.
 
The reporter said:
 
-        "And so you are going to leave America?"
 
-        "Yes, and the Lamasery, where I have spent so many happy, happy hours. I am sorry to leave these rooms, although there is little to regret about them now," glancing about at the bared floors and walls, "but I am glad to get away from your country. You have liberty, but that is all, and of that you have too much, too much!
 
Do you wonder I am anxious to leave it when you know how I was received and the treatment I have met? They said I was a spiritualist, a heathen, a believer in all manner of impossible things; that I was an adventuress and had neither title nor family; that I was a felon and a forger; that I had been married seven times and had murdered six of my husbands; that I was a free lover and had never been married; that I was the mistress of Pio Nono, and that I came here a fugitive from justice.
 
Think of it all! They never stopped to think that I was an old woman and not likely to adopt a vile life which had not been mine when I was young, that I have been a bitter hater of Pio Nono and the Catholic religion all my life. Then the reporters came and asked me how I was, how much I was worth, and wanted to see inside my mouth to count my teeth and see whether they were genuine or not. Will you have a cigarette?"
 
 
As soon as the reporter could recover from the surprise at this sudden turn in the conversation he signified his willingness to smoke with his hostess, who thereupon discovered that she had no fresh tobacco and called to a servant to go for a supply.
 
Colonel Olcott, however, appeared with ulster, hat and umbrella and volunteered to secure the desired "long cut."
 
The reporter paid a friendly compliment to the hierophant’s generous good nature, and asked Mme. Blatavsky:
 
-        "How with your dislike for America, did you come to abandon your Russian citizenship and become a resident of New York?"
 
-        "Ah, you have liberty. I had none. I could not be protected by Russian consuls and so I will be protected by American consuls. It has cost me much. When I took out my papers here, it cost me $40,000. I had forgotten to secure it first and they stopped it en route. It is not a small sum to lose, but I have still other property in Russia which I shall also lose. Still I shall live.
 
I correspond for three papers in Russia, at Moscow and Novnj-Novgorod, and I shall soon have one in St. Petersburg. They pay me liberally. One of them gives me 120 roubles a month, but, of course, I have to be careful what I say. They make me a great deal of trouble.
 
There was M. de Bodisco, who always got himself written Count de Bodisco, but who never was a count, and I don’t believe he was ever in Russia. He spoke Russian like a Spanish pig, and his French was extremely bad -- for a Russian. He told me I had no right to come to America, and that he would not allow me to have money sent through him.
 
Then he advised me to buy a place on Long Island, and when I had paid $3,000 for it the woman to whom I had paid the money sold it again and went away, and I found I was helpless, because I was not an American citizen and could not hold real estate. Now I shall have the protection of my citizenship both here and abroad."
 
-        "When shall you leave?"
 
-        "I do not know. I never knew."
 
-        "There!" broke in the lady; "you see what a dear, philanthropic man he is. He will not even allow the servant to go out in the storm, if he can help it."
 
-        "I do not know what I shall do an hour beforehand, I am all ready to start and am only waiting for a telegram. Then I shall go in three hours." Here the tobacco arrived, and she continued, as she twisted a sample of fresh cigarettes: "I know neither the time nor the vessel, but it will be very soon and very secretly. No one shall know when I go. I am going first to Liverpool and London, where we have branch theosophical societies, to whom I must take their charters and with whom I must arrange other matters. Then to Paris and one or two other places, and from Marseilles or Brindisi I shall go direct to Bombay. Then I am going to Northeastern India, where the head of the order is, and where I shall obey whatever orders they may give and go where I am told. Oh! how glad I shall be to see my dear Indian home again."
 
And as she arose and wrapped a morning gown of strange design about her, she looked very much the Oriental priestess which she claims she is – not.
 
 
(Cid note: The latter said by the journalist, that Blavatsky was held before him wrapping herself in an exotic dress, I consider that the journalist invented him because this attitude does not correspond to the character that Blavatsky had.)
 
 
 
 
 
 
 
 
 
 
 
 
 
 

JASPER NIEMAND DEFENDS BLAVATSKY

 
 
 
Jasper Niemand was a prominent American theosophist, and when William Judge (the president of the Theosophical Society in the United States) asked Mrs. Niemand if she would continue to support Blavatsky despite all the accusations of imposture that Blavatsky had received, Mrs. Niemand said yes and gave her reasons in a letter that William Judge later published in his review The Path:
 
 
 
THE THEOSOPHICAL SOCIETY AND MADAME BLAVATSKY
 
The following letter has been received from a valued contributor, and we deem it of sufficient importance to print it in this place:
 
« Dear Bro. Judge,
 
With pleasure I acknowledge the receipt of your letter, asking whether I am prepared to support H. P. Blavatsky in whatever course she may pursue.
 
While I know that the action of an individual matters but little, I know also that it does have its due effect: a loyal heart is one of the occult powers. Hence I am glad to answer that I do and shall at all times, in all places, and to all persons, unqualifiedly sustain Madame Blavatsky. I will follow her lead so long as I can understand her, and when I cannot understand I will follow with my intuition; when that fails I will blindly and doggedly follow still.
 
For this course there are reasons. Intuition and analogy alike furnish them. They lie at the very basis of-the unseen or occult world, and that world is the only real one. It is not a world of form like ours. Here all tends to form, to segregation, to crystallization; consequently to limitations and boundaries.
 
This is true alike of forms social and political, religious, civic, domestic; it is also true of the minds of men; they also, against our best interests and endeavor, strive to cast us in a mould, that the free soul may not do its boundless work in us, and in order to bind us yet awhile to Nature and the lower natural order.
 
In that other world which is the True, this order changes. This world is subversive of forms. Its influence penetrates so far into the material world in this respect, that its subversion becomes the condition of free growth; what does not change, be it an institution, a creature, or the mind of man, solidifies and passes into the change we call death, which is a more violent and sudden wrenching asunder of that which is no longer capable of free growth. The life condition is one of sloughing off as well as receiving, and all nervous action proceeds by ganglionic shocks.
 
So it must be with the Theosophical Society if it is to live and expand in helpfulness and power. Men must fall away from us e're then as the forest sheds the autumnal leaf. Shocks must occur, not alone coming from the outside, but internal shocks, the necessary efforts of the theosophical organism to adjust itself to the laws of growth.
 
Many there be who lament these effects; it is because they know them, not as laws. I am as enamored of Peace as any man, but I do not choose it at the expense of spiritual growth.
 
For us there is no real and lasting Peace-outside of the Eternity. This is a dark age; there is stern work to be done. The lurid action of this cycle is not to be turned by repose, by “sweetness and light” Let all weak and wounded souls fall to the rear – and let us get to that work.
 
There is none too much time to do it in. The future of the race is now at stake. It is seed time, and the ground must be harrowed and torn. I know that there is one who has devoted all her being to this work; one who under beneficent and all wise suggestions is hastening it on; concentrating Karma and bringing it to a head in all directions; culminating these internal shocks that the organism may grow faster, that it may be able to stand alone forcefully when it has lost her, and that by its increased action and usefulness it may merit and obtain an increase of spiritual influence, a new outpour of power and aid from that unseen world where Karma is the sole arbiter.
 
And any man or woman may know this as absolutely as you and I and some others do, who will take the trouble to consider the matter from the standpoint of soul and not from that of mind alone.
 
Then too there is the standpoint of heart, and it is of great value. What says the Ramayana
 
“Be grateful. Sages prescribe expiations for murderers, robbers, drunkards, and other sinners, but no expiation can wash away the sin of one whose offense is ingratitude.”
 
Why is this?
 
All these sayings are based upon universal laws. So I can tell you (and you know it) why this offense is so deep; why this “sin” cannot be pardoned. It is because Karma is inflexibly just, and he who breaks a chain of influence by refusing to recognize the source whence it comes to him, and by turning aside from that source, has by his own action perverted the stream from his door. His punishment is simply this; the stream fails him; he discovers in after times the full and arid misery of his position.
 
In our world here below we think we stand as isolated centres of energy, having no vital connection with one another and the world at large except by our own will. We do, indeed, succeed in locking up an enormous amount of energy by thus impeding its free flow. But as the evolutionary order and the very nature of Deity are against us, sooner or later we are swept aside, but not without repeated opportunities of choice.
 
These occasions are now repeatedly furnished for us, in matters theosophical, by H. P. Blavatsky; in every test surmounted, in every glimpse of intuition or act of faith, we grow. We do not grow, as a body or as individuals, when from lack of these virtues, and being ungrateful, we fail to give in our constant adhesion to her who stands in this dark age as the messenger of the higher Powers.
 
For in that other world, through and with which she works, there are hierarchies held inviolable from cycle to cycle; vast organizations formed by universal law, wherein every member stands in his own order and merit, and can no more be expunged or disregarded by those above or below him than I can blot out a star.
 
All efface themselves for this work, reincarnating again and again for it alone. There is no other divine method of work than this, which directs the ever welling torrents of cosmic energy down through unbroken chains of great Beings and reverent men.
 
To drop one link is impossible. In the occult world it is not permitted to receive the message and reject the messenger. Nor is it allowable to be ignorant of these universal, self sustaining laws.
 
Was it not an adept who said: “Ignorance of law cannot be pleaded among men, but ignorance of fact may. In occultism, even if you are ignorant of some facts of importance, you are not excused by The Law, for it has regard for no man and pursues its adjustments without regard to what we know or are ignorant of.”
 
The sole question is this. Did H. P. Blavatsky bring us theosophical revelations from the East or did she not?
 
No one denies that she did. They split up on conventional and personal questions, but not upon this one. Then none of those who have even remotely felt the influence of those revelations, least of all a Society formed and sustained by her, are really in a position to deny her their full support She does not pay our dues and rental; but are we “sustained,” as a body, by those things, or by the fresh impetus to occultism and the new ideas given out by her and through her agency and request?
 
Even in the material world some show of gratitude is demanded of us, but in the Eternity it is written: Let all things return through that source whence they proceeded forth.
 
This august Law cannot be violated. The Divine, working on our plane, must have human agents or vehicles. In private human relations they are human, subject to error. In all that pertains to their appointed mission they are to be held as infallible; if they err there, the consequence falls upon them alone.
 
He who follows the guide appointed him in the occult order is the gainer by his utter faith and love, even should that guide lead him into error. For his error can soon be set right and is so, while his lack of faith and love cannot be made up for; they are organic defects of the soul.
 
We are constantly tried upon the question of form versus spirit, as a test of the power of illusion over us. In the Theosophical Society, we naturally hold to our rules and laws. These only govern the exoteric body.
 
Thinkers amongst us must long have foreseen the moment when these forms must change; a moment when we should be asked to testify to our belief in the esoteric body; that is to say, in the actuality of our Society as a spiritual factor, with spiritual chiefs. We may welcome any such hour of test as a sign of progression on our part. It would set formal laws aside.
 
Well it is when spirit and letter go together. They are often divorced by the urgencies of this life, and were we not madmen then to choose the letter?
 
New forms grow all too soon, but when the spirit is fled, life is lost to that form. We have an opportunity of making such choice when we are asked whether we are ready to endorse H. P. Blavatsky or prefer to stand upon our own independence.
 
That independence is a fancied thing, as you know. We are not the natural product of this era, but a graft watered with the heart’s blood of our Founder, one out of season in the mere natural order, but permitted, rendered possible, by the eternal order, and constantly invigorated through her. There are those who say, “Surely I can study theosophy on my own account”
 
Not so; no one can get divine wisdom on his own account, or for it. Separation and remoteness are only apparent We must in thought recognize the sources of our enlightenment and go out in love towards them.
 
Minds and hearts closed to these truths are not open to diviner influences at all. They must recognize that the heralds who speak with trumpet voice to the age alone make spiritual progress possible to the great mass of men, and each of us must admit and stand ready to pay the debt of Humanity.
 
I do not consider it in the least necessary for me to know what Madame Blavatsky might do, or even why she does it. I accept the test gladly, as a new step onward, full of joy for my comrades who do so, full of sorrow for those who do not “Every human action is involved in its faults, as the fire in its smoke,” says the Gita.
 
Nor does the Lord create those actions or the faculty of acting, we are told, but that “each man’s own nature creates them; nature prevaileth."
 
Every organism thus differentiates the one life according to its progress, more or less, while above all the Lord awaits the final evolution of nature into Himself—Itself. Thus it is that her personality –and all personalities– are beside the question.
 
Here too we are tested upon our power to rise above appearances, to look beyond conventions. These shocks are no doubt needed also. So I look to the spirit and to the fixed attitude behind all those various deeds. It is one of generosity, self abnegation, absolutely fearless devotion to an Ideal, – the highest Ideal known.
 
Each hour of her life is given to the enlightenment of mankind, and such pearls she distributes throughout those weary hours as might singly ransom the eccentricities of an hundred lives. These personalities are naught. Behind hers there is a mystery. She is second to no mere man, and if called to any issue we must choose her from among men and forms; let us hope we shall never be so called, but that all will follow our true Leader.
 
The Theosophical Society stands to Madame Blavatsky as a child; our life is hers; in and for us she lives. Her great longing is to see us able to stand alone, to have a claim of our own upon the Great Ones; able to draw our own sustenance and strength from the gods before she leaves us.
 
You who know that I have never met her personally may ask how I know this. Shall I study the True faithfully and not know that true heart?
 
It is Karma appoints us our guides through our own attractive influences, and as such H. P. Blavatsky stands to all the theosophists of the century, recorded or unrecorded. We must be prepared to sacrifice some such things as forms, rules, tastes, and opinions, for the sake of Truth and occult progress.
 
For such progress an opportunity is now offered us through the acceptance of a simple test of intuition and faith. For this Madame Blavatsky has my profound and renewed gratitude, and I am, as ever, hers and Yours faithfully,
 
Jasper Niemand, F. T. S. »
 
 
(The Path, August 1888, p.143-147)
 
 
 
 
 
 
OBSERVATION
 
I find Jasper Niemand's attitude towards Blavatsky a bit fanatical. Personally, my appreciation for Blavatsky is due to the fact that my research has led me to conclude that she was most likely the messenger of the trans-Himalayan Masters, and therefore her teaching is worth studying. But if someone can prove me I am wrong, I will be the first to thank them because I am not interested in defending an instructor but rather in finding the best instructors, and so far the more I investigate Blavatsky the more I conclude that she has been the greatest occultist who has ever existed.