The Mahatma Letters

 

Henry Steel Olcott described receiving materialized (or ‘precipitated’) notes in January 1875 during his investigation of “The Katie King Affair” as chronicled in People From The Other World (1875).  Facsimiles are shown in the book of these notes.  The first was a copy of a note that Olcott requested to be made during a seance and received two evenings later.  The following night, another version of the same letter was found written on a blank piece of paper after thirty seconds.  This note and a previous one showed variations in handwriting.  Several night later during a seance, Olcott requested of the voice of Katie King a note to himself and he received one at the seance on the following evening.  This note and one of the previous 'copies' included single line messages with the initials beneath them ‘J K,’ indicating 'John King' with whom Olcott had conversed on previous occasions.  During this period in his life, a major influence was his new friend Helena Petrovna Blavatsky.  Reunited with her in Philadelphia, he observed:
 

After knowing this remarkable lady, and seeing the wonders that occur in her presence so constantly that they actually excited at length but a passing emotion of surprise, I am almost tempted to believe that the stories of Eastern fables are but simple narratives of fact; and that this very American outbreak of spiritualistic phenomena is under the control of an Order, which while depending for its results upon unseen agents, has its existence upon Earth among men.

Previous blog posts include eyewitness observations showing that the unexplained phenomena occurring in HPB’s presence was not dependent upon her individual will.  She and other Theosophical Society members have also left accounts of interaction with mysterious ‘Mahatmas,’ including brief encounters when they were seen in physical form.  Much more often, the letters of these mysterious men were reported to have suddenly materialized, including on board trains without HPB being present. 

HPB’s ‘Master’ was Morya, who signed his letters with the initial ‘M.’  The other foremost Mahatma was known as Koot’ Hoomi Lal Singh or ‘K. H.’  Although there are obvious parallels found in the annals of seance room phenomena with circumstances involving the Masters, K.H. dismissed Spiritualism and extolled Tibetan wisdom traditions.  The Mahatmas speak for themselves in their letters collected and published in The Mahatma Letters to A. P. Sinnett from The Mahatmas M. & K. H. (1923) transcribed and compiled by A. T. Barker.  Most of the letters featured in the book were received by Sinnett between 1880 and 1884.  Throughout the letters, the Mahatmas express their philosophy with a plethora of figurative language.

The first section of the book is identified as “The Occult World Series” 1880-1881.  In this blog article, quoted excerpts are from letters of Koot Hoomi Lal Singh (or K. H.).  Here are some passages from Section I.

In common with many, you blame us for our great secrecy.  Yet we know something of human nature for the experience of long centuries—aye, ages—has taught us.


The terms "unscientific," "impossible," "hallucination," "impostor," have hitherto been used in a very loose, careless way, as implying in the occult phenomena something either mysterious and abnormal, or a premeditated imposture.  And this is why our chiefs have determined to shed upon a few recipient minds more light upon the subject, and to prove to them that such manifestations are as reducible to law as the simplest phenomena of the physical universe.


Happy, thrice happy and blessed are they, who have never consented to visit the world beyond their snow-capped mountains; whose physical eyes have never lost sight of for one day of the endless ranges of hills, and the long unbroken line of eternal snows!  Verily and indeed, do they live in, and have found their Ultima Thule. . . .


My dear friend, you are certainly on the right path: the path of deeds and actions, not mere words—may you live long and keep on!


Only the progress one makes in the study of Arcane knowledge from its rudimental elements, brings him gradually to understand our meaning.  Only thus, and not otherwise, does it, strengthening and refining those mysterious links of sympathy between intelligent men—the temporarily isolated fragments of the universal Soul and the cosmic Soul itself—bring them into full rapport.


And Missus B.’s trouble is (apart from her physical ailment) that she sometimes listens to two or more of our voices at once; e.g., this morning while the “Disinherited,” whom I have accommodated with space for a footnote—was talking with her on an important matter, she lent an ear to one of ours, who is passing through Bombay from Cypress, on his way to Thibet—and so got both in an inextricable confusion.


Should you actually need now and again the help of a happy thought as your work progresses, it may, very likely be, osmosed into your head—if sherry bars not the way, as it has already done at Allahabad.

The section concludes with a P.S. — a diatribe on medium D. D. Home: “He is the bitterest and most cruel enemy O. and Mad. B. have, though he has never met either of them . . . Yet in view of some future events I feel it is my duty to warn you . . . Yours is a work which clashes directly with his.” 

Throughout the Mahatma letters, Spiritualism is denigrated in numerous ways that are sometimes blatantly ridiculous to anyone familiar with some of the best-known case studies.  (There are many previous blog posts about mediums and Spiritualism.)  This is an important consideration as there is an implication that explanations of the “occult system” expounded by the Theosophists also reflect perspectives offering alternative views of 'truth' based upon what insight is being conveyed in each instance.

Reading the second section of The Mahatma Letters, “Philosophical and Theoretical Teachings” 1881-1883, I was reminded that my introduction to the strange phenomena associated with Madame Blavatsky was at the same time in my life when I first read Messages From Michael (1979) by Chelsea Quinn Yarbro.  Whereas a warning in Yarbro’s book was “Remember that when the medium whom we are transmitting is fatigued, contradictions occur”; in Mahatma Letter No. IX the following declaration is found:

Beware!  If your questions are found premature by the powers that be, instead of receiving my answers in their pristine purity you may find them transformed into yards of drivel.

In Uri: A Journal of the Mystery of Uri Geller (1974) by Andrija Puharich, the channeled voice designated as ‘M’ was quoted: “We propose to work with you in some essential respects of contradiction and contrariety.”  In Letter No. IX by K.H., there is mentioned the “apparently contradictory phases” of “the manifestations of occult philosophy.”  In the same letter is written:

Alone the adepts, i.e., the embodied spirits—are forbidden by our wise and intransgressible laws to completely subject to themselves another and a weaker will,—that of free born man.  The latter mode of proceeding is the favourite one resorted to by the “Brothers of the Shadow,” the Sorcerers, the Elementary Spooks, and, as an isolated exception—by the highest Planetary Spirits, those, who can no longer err.


The mission of the planetary Spirit is but to strike the Key Note of Truth.


Now, if we allow of different aspects or portions of the Whole Truth being visible to different agencies or intelligences, each under various conditions, as for example various portions of the one landscape develop themselves to various persons, at various distances and from various standpoints—if we admit the fact of various or different agencies (individual Brothers for instance) endeavoring to develop the Egos of different individuals, without subjecting entirely their wills to their own (as it is forbidden) but by availing themselves of their physical, moral, and intellectual idiosyncracies; if we add to this the countless kosmical influences which distort and deflect all efforts to achieve definite purposes: if we remember, moreover, the direct hostility of the Brethren of the Shadow always on the watch to perplex and haze the neophyte’s brain, I think we shall have no difficulty in understanding how even a definite spiritual advance may to a certain extent lead different individuals to apparently different conclusions and theories.

What is being accomplished by such passages as these?  First, one can argue that the early Theosophists were, in fact, subject to some extent to the wills of their Masters.  Second, in our contemporary society the metaphor of “the Brethren of the Shadow” could well apply to any entertainment or pastime of an individual that excessively distracts from opportunities for spiritual/intellectual advancement.

Near the end of the letter K.H. offers a virtual epitaph for HPB:

But until that day of final triumph someone has to be sacrificed—though we accept but voluntary victims.  The ungrateful task did lay her low and desolate in the ruins of misery, misapprehension, and isolation: but she will have her reward in the hereafter for we never were ungrateful.

Letter No. X is described with a subtitle as:

Notes by K. H. On a “Preliminary Chapter” Headed “God” by Hume, Intended to Preface an Exposition of Occult Philosophy (Abridged).

This letter is a reflection of different interpretations associated with the word ‘God’ encompassing definitions offered by a succession of named philosophers.  Here are some excerpts.

Pantheistic we may be called—agnostic NEVER.


As to God—since no one has ever or at any time seen him or it—unless he or it is the very essence and nature of this boundless eternal matter, its energy and motion, we cannot regard him as either eternal or infinite or yet self existing.  We refuse to admit a being or an existence of which we know absolutely nothing . . .


It is priestly imposture that rendered these Gods so terrible to man; it is religion that makes of him the selfish bigot, the fanatic that hates all mankind out of his own sect without rendering him any better or more moral for it.  It is belief in God and Gods that makes two-thirds of humanity the slaves of a handful of those who deceive them under the false pretence of saving them.  Is not man ever ready to commit any kind of evil if told that his God or Gods demand the crime?; voluntary victim of an illusionary God, the abject slave of his crafty ministers.

Letter No. XII includes this observation from 'M.'

Our terms are untranslateable; and without a good knowledge of our complete system (which cannot be given but to regular initiates) would suggest nothing definite to your perceptions but only be a source of confusion . . .

Today, metaphysical researchers have a larger variety of resources to consider than during the epoch of the early Theosophical Society.  Many medium biographies are available without cost on the Internet.  Among the 'psychic'/'unexplained' phenomena extensively documented in more recent decades are the Edgar Cayce Channeled Readings, the Leslie Flint Direct Voice Recordings and the annals of Instrumental Transcommunication.  

Here are some further examples of the Mahatmas' often cryptic sensibility as documented in The Mahatma Letters to A. P. Sinnett.

What are then to expect they, who would offer the world an innovation which, owing to human ignorance, if believed in, will surely be attributed to those dark agencies the two-thirds of humanity believe in and dread as yet?


. . . the world’s prejudices have to be conquered step by step, not at a rush . . .


The pleasures realized by a red Indian in his “happy hunting grounds” in that Land of Dreams is not less intense then the ecstasy felt by a connoisseur who passes aeons in the wrapt delight of listening to divine Symphonies by imaginary angelic choirs and orchestras.  As it is no fault of the former, if born a “savage” with an instinct to kill—though it caused the death of many an innocent animal—why, if with it all, he was a loving father, son, husband, why should he not also enjoy his share of reward?  The case would be quite different if the same cruel acts had been done by an educated and civilized person, from a mere love of sport.


I can well understand your perplexity but can hardly help you.  Bear always in mind that there are exceptions to every rule, and to these again and other side exceptions, and be always prepared to learn something new.


. . . even you fail to take in the whole magnitude of our philosophy, or to even embrace at one scope a small corner—the devachan—of those sublime and infinite horizons of “after life.”  I do not want to discourage you.  I would only draw your attention to the formidable difficulties encountered by us in every attempt we make to explain our metaphysics to Western minds, even among the most intelligent.  Alas, my friend, you seem as unable to assimilate our mode of thinking, as to digest our food, or enjoy our melodies!.


All is lie, all falsehood, around and in us, my brother; and that is why you seemed so surprised, if not affected, whenever you find a person, who will tell you bluntly truth to your face; and also why it seems impossible for you to realize that a man may have no ill feelings against you, nay even like and respect you for some things, and yet tell you to your face what he honestly and sincerely thinks of you.  In noticing M’s opinion of yourself expressed in some of his letters—(you must not feel altogether so sure that because they are in his handwriting, they are written by him, though of course every word is sanctioned by him to serve certain ends)—you say he has “a peculiar mode of expressing himself to say the least.”  Now, that “way” is simply the bare truth, which he is ready to write to yourself, or even say and repeat to your face, without the least concealment or change—(unless he has purposely allowed the expressions to be exaggerated for the same purposes as mentioned above); and he is—of all the men I know just the one to do it without the least hesitation!


Look around you, my friend: see the "three poisons" raging within the heart of man—anger, greed, delusion, and the five obscurities—envy, passion, vacillation, sloth, and unbelief—ever preventing them seeing truth.


It is idle, my dear brother, to be always repeating that there are, nor can there be any contradictions in what was given to you.  There may be inaccuracy of expression, or incompleteness of detail; but to accuse us of blundering is really too funny.


So the great Mr. Crookes has placed one foot across the threshold for the sake of reading the Society’s papers?  Well and wisely done, and really brave of him.  Heretofore he was bold enough to take a similar step and loyal enough to truth to disappoint his colleagues by making his facts public.  When he was seeing his invaluable paper smothered to the “Sections” and the whole Royal Society trying to cough him out, metaphorically if not actually, as its sister Society in America did to that martyr, Hare—he little thought how perfect a revenge Karma had in store for him.  Let him know that its cornucopia is not yet emptied, and that Western Science has still three additional states of matter to discover.  But he should not wait for us to condense ourselves up to the stethescopic standard as his Katy did; for we men are subject to laws of molecular affinity and polaric attraction which that sweet simulacrum was not hampered with.


You may misunderstand us, are more than likely to do so, for our language must always be more or less that of parable and suggestion, when treading upon forbidden ground; we have our own peculiar modes of expression and what lies behind the fence of words is even more important than what you read.


And thus according to Mr. Massey’s philosophical conclusion we have no God?  He is right—since he applies the name to an extra-cosmic anomaly, and that we, knowing nothing of the latter, find—each man his God—within himself in his own personal, and at the same time,—impersonal Avalokiteswara.