Writings of H P Blavatsky
Cardiff
Theosophical Society in Wales
206 Newport Road, Cardiff, Wales, UK. CF24 -1DL
Helena Petrovna
Blavatsky (1831 – 1891)
The Founder of
Modern Theosophy
A Year Of
Theosophy
By
H P Blavatsky
The dial of Time marks off another of the world's Hours. . . .
And, as the Old Year passes into Eternity, like a rain-drop falling
into the ocean, its vacant place on the calendar is occupied by a
successor which – if one may credit the ancient prophetic warnings
of Mother Shipton and other seers – is to bring woe and disaster to
some portions of the world. Let it go, with its joys and triumphs,
its badness and bitterness, if it but leave behind for our
instruction the memory of our experience and the lesson of our
mistakes. Wise is he who lets "the dead Past bury its dead,"
and
turns with courage to meet the fresher duties of the New Year; only
the weak and foolish bemoan the irrevocable. It will be well to take
a brief retrospect of those incidents of the year 1880 (A.D.) which
possess an interest for members of the Theosophical Society. The
more so since, in consequence of the absence from
President and Corresponding Secretary, the anniversary day of the
Society was not publicly celebrated.
It will not be necessary to enter minutely into those details of
administration which, however important in themselves as links, weak
or strong, in the general chain of progress, and however they may
have taxed the patience, nerve, or other resources of the chief
officers. do not at all interest the public. It is not so much
explanation as results that are demanded, and these, in our case,
abound. Even our worst enemy would be forced to admit, were he to
look closely into our transactions, that the Society is immeasurably
stronger morally, numerically, and as regards a capacity for future
usefulness, than it was a year ago. Its name has become most widely
known; its fellowship has been enriched by the accession of some
very distinguished men; it has planted new branch societies in
organization of still other branches, in
the second volume; its local issues with the government of
have been finally and creditably settled; a mischievous attempt by a
handful of malcontents at
failed.1 It has made official alliances with the Sanskrit Samaj of
Benares, that is to say, with the most distinguished body of
orthodox Sanskrit pandits in the world, with the other Sabha of
which Pandit Rama Misra Shastri is Manager, and with the Hindu
Sabha, of Cochin State; while, at the same time, strengthening its
fraternal relations with the Arya Samajas of the
North-Western Provinces. Besides all this, we can point with joy and
pride to the results of the late mission to
the space of fifty-seven days, seven branch societies of Buddhist
laymen, one Ecclesiastical Council of Buddhist priests, and one
scientific society were organized, and some hundreds of new fellows
were added to our list.
All this work could not be accomplished without great labour,
mental anxiety and physical discomfort. If to this be added the
burden of a correspondence with many different countries, and the
time required for making two journeys to
may properly attach to the Founders, who have never claimed
infallibility of any sort, that of laziness is assuredly not to be
cast in their teeth. Nor, when they learn that the work done since
leaving
maintenance of the Headquarters establishment has cost some twenty
thousand rupees, while the cash receipts of the Treasurer (exclusive
of those from
fund to be used in the interest of Buddhism) have been only one
thousand two hundred and forty rupees, all told, including one
donation of two hundred rupees from the universally respected
Maharanee Surnomoyee, and another of twenty rupees from a
well-wisher in
be regarded by them as making money out of their offices. And these
figures, which may most readily be verified, are our only answer to
the calumnies which have been maliciously circulated by some who did
not, and others who did, know the truth.
The trip to
second one to
the Founders have been absent from
out of the fifty-two; their travels extending through twenty-five
degrees of latitude, from
Matara, the southernmost point of ancient Lanka. Each of the Indian
Presidencies has contributed a quota of new members; and at the
former capital of the late lion-hearted Runjeet Singh, a branch was
recently organized by Sikhs and Punjabis, under the title of the
"
Olcott delivered seventy-nine lectures and addresses, a majority of
which were interpreted in the Hindi, Urdu, Guzerati and Sinhalese
languages.
Many misconceptions prevail as
to the nature and objects of the
Theosophical Society. Some – Sir Richard Temple in the number –
fancy it is a religious sect; many believe it is composed of
atheists; a third party are convinced that its sole object is the
study of occult science and the initiation of green hands into the
Sacred Mysteries. If we have had one we certainly have had a hundred
intimations from strangers that they were ready to join at once if
they could be sure that they would shortly be endowed with siddhis,
or the power to work occult phenomena. The beginning of a new year
is a suitable time to make one more attempt – we wish it could be
the last – to set these errors right. So then, let us say again: (1)
The Theosophical Society teaches no new religion, aims to destroy no
old one, promulgates no creed of its own, follows no religious
leader, and, distinctly and emphatically, is not a sect, nor ever
was one. It admits worthy people of any religion to membership, on
the condition of mutual tolerance and mutual help to discover truth.
The Founders have never consented to be taken as religious leaders,
they repudiate any such idea, and they have not taken and will not
take disciples. (2) The Society is not composed of atheists, nor is
it any more conducted in the interest of atheism than in that of
deism or polytheism. It has members of almost every religion, and is
on equally fraternal terms with each and all. (3) Not a majority,
nor even a respectable minority, numerically speaking, of its
fellows are students of occult science or ever expect to become
adepts. All who cared for the information have been told what
sacrifices are necessary in order to gain the higher knowledge, and
few are in a position to make one tenth of them. He who joins our
Society gains no siddhis by that act, nor is there any certainty
that he will even see the phenomena, let alone meet with an adept.
Some have enjoyed both these opportunities, and so the possibility
of the phenomena and the existence of "Siddhas" do not rest
upon our
unverified assertions. Those who have seen things have perhaps been
allowed to do so on account of some personal merit detected by those
who showed them the siddhis, or for other reasons known to
themselves and over which we have no control.
For thousands of years these things have, whether rightly or
wrongly, been guarded as sacred mysteries, and Asiatics at least
need not be reminded that often even after months or years of the
most faithful and assiduous personal service, the disciples of a
Yogi have not been shown "miracles" or endowed with powers.
What
folly, therefore, to imagine that by entering any society one might
make a short cut to adeptship! The weary traveller along a strange
road is grateful even to find a guide-post that shows him his way to
his place of destination. Our Society, if it does naught else,
performs this kindly office for the searcher after truth. And it is
much.
Before closing, one word must be said in correction of an
unfortunate impression that has got abroad. Because our pamphlet of
Rules mentions a relationship between our Society and certain
proficients in Occult Science, or "Mahatmas " many persons
fancy
that these great men are personally engaged in the practical
direction of its affairs; and that, in such a case, being primarily
responsible for the several mistakes that have occurred in the
admission of unworthy members and in other matters, they can neither
be so wise, so prudent, or so far-seeing as is claimed for them. It
is also imagined that the President and Corresponding Secretary
(especially the latter) are, if not actually Yogis and Mahatmas
themselves, at least persons of ascetic habits, who assume superior
moral excellence. Neither of these suppositions is correct, and both
are positively absurd. The administration of the Society is, unless
in exceptionally important crises, left to the recognized officials,
and they are wholly responsible for all the errors that are made.
Many may doubtless have been made, and our management may be very
faulty, but the wonder is that no more have occurred, if the
multiplicity of duties necessarily imposed upon the two chief
officers and the world-wide range of activity be taken into account.
Colonel Olcott and Madame Blavatsky do not pretend to ascetism, nor
would it be possible for them to practise it while in the thick of
the struggle to win a permanent foothold for the Society in the face
of every possible obstacle that a selfish, sensuality-loving world
puts in the way. What either of them has heretofore been, or either
or both may in the future become, is quite a different affair. At
present they only claim to be trying honestly and earnestly, so far
as their natural infirmities of character permit, to enforce by
example and precept the ideas which are embodied in the platform and
Rules of the Theosophical Society. Once or twice ill-wishers have
publicly taunted us with not having given practical proofs of our
alleged affection for
posterity, which always renders that justice that the present too
often denies. But even now – if we may judge by the tone of our
correspondence, as well as by the enthusiasm which has everywhere
greeted us in the course of our journeyings – a palpably good effect
has been produced by our appeals to the educated Indian public. The
moral regeneration of
glories must exclusively be the work of her own sons. All we can do
is to apply the match to the train, to fan the smouldering embers
into a genial warmth. And this we are trying to do. One step in the
right direction, it will doubtless be conceded, is the alliance
effected with the
document:
[Here are printed the
Articles of the
S. and the Sanskrit Sabha of
Benares, agreeing to cooperation and
brotherly union between the two
societies, in the interests of the
promotion of Sanskrit Literature
and Vedic Philosophy and Science;
the agreement being signed by
the officers and members of the
Society. H.P.B.'s concluding
comment follows:
These custodians of Sanskrit learning have promised to put in
writing the precious treasures of Aryan philosophy, and to cooperate
with us to give the facts a worldwide circulation.
The London Spiritualist remarked, the other day, that we were
doing much for Spiritualism in
doing much to make known the importance of mesmeric science, for
wherever we have been we have spared no pains to show the close and
intimate relationship that exists between our modern discoveries in
mesmerism, psychometry, and odic force, and the ancient Indian
science of Yoga Vidya. We look forward with confidence to a day when
the thorough demonstration of this connection will give to both
and
demonstrable, science of Psychology.
Theosophist, January, 1881
H. P. Blavatsky
1 Secret letters by former members denouncing its Founders, sent to
was virtually extinct (its best members having resigned), were sent
back to us with new protestations of friendship and loyalty and
expressions of scorn for the conspirators.-(Ed. Theos.)
back to text
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Preface
Theosophy and the Masters General Principles
The Earth Chain Body and Astral Body Kama – Desire
Manas Of Reincarnation Reincarnation Continued
Karma Kama Loka
Devachan
Cycles
Arguments Supporting Reincarnation
Differentiation Of Species Missing Links
Psychic Laws, Forces, and Phenomena
Psychic Phenomena and Spiritualism
Quick Explanations with Links to More Detailed Info
What is Theosophy ? Theosophy Defined (More Detail)
Three Fundamental Propositions Key Concepts of Theosophy
Cosmogenesis Anthropogenesis Root Races
Ascended Masters After Death States
The Seven Principles of Man Karma
Reincarnation Helena Petrovna Blavatsky
Colonel Henry Steel Olcott William Quan Judge
The Start of the Theosophical
Society
History of the Theosophical
Society
Theosophical Society Presidents
History of the Theosophical
Society in Wales
The Three Objectives of the
Theosophical Society
Explanation of the Theosophical
Society Emblem
The Theosophical Order of
Service (TOS)
Glossaries of Theosophical Terms
Index of Searchable
Full Text Versions of
Definitive
Theosophical Works
H P Blavatsky’s Secret Doctrine
Isis Unveiled by H P Blavatsky
H P Blavatsky’s Esoteric Glossary
Mahatma Letters to A P Sinnett 1 - 25
A Modern Revival of Ancient Wisdom
(Selection of Articles by H P Blavatsky)
The Secret Doctrine – Volume 3
A compilation of H P Blavatsky’s
writings published after her death
Esoteric Christianity or the Lesser Mysteries
The Early Teachings of The Masters
A Collection of Fugitive Fragments
Fundamentals of the Esoteric Philosophy
Mystical,
Philosophical, Theosophical, Historical
and Scientific
Essays Selected from "The Theosophist"
Edited by George Robert Stow Mead
From Talks on the Path of Occultism - Vol. II
In the Twilight”
Series of Articles
The In the Twilight”
series appeared during
1898 in The
Theosophical Review and
from 1909-1913 in The Theosophist.
compiled from
information supplied by
her relatives and friends and edited by A P Sinnett
Letters and
Talks on Theosophy and the Theosophical Life
Obras Teosoficas En Espanol
Theosophische Schriften Auf Deutsch
An Outstanding
Introduction to Theosophy
By a student of
Katherine Tingley
Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
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