[ Pobierz całość w formacie PDF ]
which influenced the final decision of the Great White Brotherhood Council.
Majority opinion was against the move; but the minority urged that two reasons
rendered it advisable. The guillotine and the fagot pile had been eliminated
from the historical forms of martyrdom; and, secondly, the esotericism of the
doctrines was, in a manner, an automatic safety device. The teachings would
appeal to those who were "ready" for them; their meaning would soar over the
heads of those for whom they were not suited.
The matter was decided affirmatively, we are informed, by the assumption of full
karmic responsibility for the launching of the crusade by the two Adepts, Morya
and Koot Hoomi Lal Singh. The latter, in the early portion of his present
incarnation, had been a student at an English University and felt that he had
found sufficient reliability on the part of intelligent Europeans to make them
worthy to receive the great knowledge. Morya, we are told, had taken on Madame
Blavatsky as his personal attaché, pupil or chela. She had earned in former
situations the right to the high commission of carrying the old truth to the
world at large in the last quarter of the nineteenth century.
It is hinted that Madame Blavatsky had formed a close link with the Master Morya
in former births, when she was known to him as a great personage. It is also
said that she was herself kept from full admission to the Brotherhood only by
some special "Karma" which needed to be "worked out" in a comparatively humble
station and personality during this life. She said the Masters knew what she was
accountable for, though it was not the charlatanism the world at large charged
her with. We are led to assume that the Master Morya exercised a guardianship
over her in early life, and later, that he occasionally manifested himself to
her, giving her suggestions and encouragement. One or two of these encounters
with her Master are recorded. She met him in his physical body in London in
1851. In one of her old note-books, which her aunt Madame Fadeef sent to her in
Würzburg in 1885, there is a memorandum of her meeting with Morya in London. The
entry is as follows:
"Nuit mémorable. Certaine nuit par un clair de lune que se couchait à-Ramsgate--
12 août, 1851,--lorsque je rencontrai le Maître de mes rêves."
Hints are thrown out as to other meetings on her travels, and we are told that
she studied ancient philosophy and science under the Master's direct tutelage in
Tibet covering periods aggregating at least seven years of her life. The
testimony of Col. Olcott is no less precise. He says:
"I had ocular proof that at least some of those who worked with us were living
men, from having seen them in the flesh in India, after having seen them in the
astral body in America and in Europe; from having touched and talked with them.
Instead of telling me that they were spirits, they told me they were as much
alive as myself, and that each of them had his own peculiarities and
capabilities, in short, his complete individuality. They told me that what they
had attained to I should one day myself acquire, how soon would depend entirely
on myself; and that I might not anticipate anything whatever from favor, but,
like them, must gain every step, every inch, of progress by my own exertions."1
85
The fact that the Masters were living human beings made their revelations of
cosmic and spiritual truth, say the Theosophists, more valuable than alleged
revelations from hypothetical Gods in other systems of belief. That their
knowledge is, in a manner of speaking, human instead of heavenly or "divine"
should give it greater validity for us. The Mahatmas were, it is said, in direct
contact with the next higher grades of intelligent beings standing above them in
the hierarchical order, so that their teachings have the double worth of high
human and supernal authority. This, occultists believe, affords the most
trustworthy type of revelation.
It was not until the two Theosophic Founders had reached India, in whose
northernmost vastnesses the members of the Great White Brotherhood were said to
maintain their earthly residence, that continuous evidence of their reality and
their leadership was vouchsafed. The Theosophic case for Adept revelation rests
upon a long-continued correspondence between persons (Mr. A. P. Sinnett, mainly,
Mr. A. O. Hume, Damodar and others in minor degree) of good intelligence, but
claiming no mystical or psychical illumination, and the two Mahatmas, K.H. and
M. Sinnett, Editor of The Pioneer, at Simla in northern India, was an English
journalist of distinction and ability. Although he had manifested no special
temperamental disposition toward the mystical or occult, he was the particular
recipient of the attention and favors of the Mahatmas over a space of three or [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl chiara76.opx.pl
which influenced the final decision of the Great White Brotherhood Council.
Majority opinion was against the move; but the minority urged that two reasons
rendered it advisable. The guillotine and the fagot pile had been eliminated
from the historical forms of martyrdom; and, secondly, the esotericism of the
doctrines was, in a manner, an automatic safety device. The teachings would
appeal to those who were "ready" for them; their meaning would soar over the
heads of those for whom they were not suited.
The matter was decided affirmatively, we are informed, by the assumption of full
karmic responsibility for the launching of the crusade by the two Adepts, Morya
and Koot Hoomi Lal Singh. The latter, in the early portion of his present
incarnation, had been a student at an English University and felt that he had
found sufficient reliability on the part of intelligent Europeans to make them
worthy to receive the great knowledge. Morya, we are told, had taken on Madame
Blavatsky as his personal attaché, pupil or chela. She had earned in former
situations the right to the high commission of carrying the old truth to the
world at large in the last quarter of the nineteenth century.
It is hinted that Madame Blavatsky had formed a close link with the Master Morya
in former births, when she was known to him as a great personage. It is also
said that she was herself kept from full admission to the Brotherhood only by
some special "Karma" which needed to be "worked out" in a comparatively humble
station and personality during this life. She said the Masters knew what she was
accountable for, though it was not the charlatanism the world at large charged
her with. We are led to assume that the Master Morya exercised a guardianship
over her in early life, and later, that he occasionally manifested himself to
her, giving her suggestions and encouragement. One or two of these encounters
with her Master are recorded. She met him in his physical body in London in
1851. In one of her old note-books, which her aunt Madame Fadeef sent to her in
Würzburg in 1885, there is a memorandum of her meeting with Morya in London. The
entry is as follows:
"Nuit mémorable. Certaine nuit par un clair de lune que se couchait à-Ramsgate--
12 août, 1851,--lorsque je rencontrai le Maître de mes rêves."
Hints are thrown out as to other meetings on her travels, and we are told that
she studied ancient philosophy and science under the Master's direct tutelage in
Tibet covering periods aggregating at least seven years of her life. The
testimony of Col. Olcott is no less precise. He says:
"I had ocular proof that at least some of those who worked with us were living
men, from having seen them in the flesh in India, after having seen them in the
astral body in America and in Europe; from having touched and talked with them.
Instead of telling me that they were spirits, they told me they were as much
alive as myself, and that each of them had his own peculiarities and
capabilities, in short, his complete individuality. They told me that what they
had attained to I should one day myself acquire, how soon would depend entirely
on myself; and that I might not anticipate anything whatever from favor, but,
like them, must gain every step, every inch, of progress by my own exertions."1
85
The fact that the Masters were living human beings made their revelations of
cosmic and spiritual truth, say the Theosophists, more valuable than alleged
revelations from hypothetical Gods in other systems of belief. That their
knowledge is, in a manner of speaking, human instead of heavenly or "divine"
should give it greater validity for us. The Mahatmas were, it is said, in direct
contact with the next higher grades of intelligent beings standing above them in
the hierarchical order, so that their teachings have the double worth of high
human and supernal authority. This, occultists believe, affords the most
trustworthy type of revelation.
It was not until the two Theosophic Founders had reached India, in whose
northernmost vastnesses the members of the Great White Brotherhood were said to
maintain their earthly residence, that continuous evidence of their reality and
their leadership was vouchsafed. The Theosophic case for Adept revelation rests
upon a long-continued correspondence between persons (Mr. A. P. Sinnett, mainly,
Mr. A. O. Hume, Damodar and others in minor degree) of good intelligence, but
claiming no mystical or psychical illumination, and the two Mahatmas, K.H. and
M. Sinnett, Editor of The Pioneer, at Simla in northern India, was an English
journalist of distinction and ability. Although he had manifested no special
temperamental disposition toward the mystical or occult, he was the particular
recipient of the attention and favors of the Mahatmas over a space of three or [ Pobierz całość w formacie PDF ]