Article selections by A. F. Tindall | Notes by H.P.B.
. . . I was . . . gradually drawn to Theosophy; so much so, that I cannot but feel that the Agencies of the Adepts are not confined in their manifestations to the Theosophical Society,1 but that some of the many ramifications of their influence extend to isolated individuals, and by multiplex methods and through various channels, they are drawing many of us within the common centre of their influence. . . .
1. Nor was it ever claimed by us. On the contrary, the hitherto very esoteric doctrine of the Nirmanakayas was lately brought forward as a proof and explained in the treatise called The Voice of the Silence. These Nirmanakayas are the Bodhisattvas or late Adepts, who having reached Nirvana and liberation from rebirth renounce it voluntarily in order to remain invisibly amidst the world to help poor ignorant Humanity within the lines permitted by Karma. These are the real spirits of the disembodied men, and we recognise no others. The rest are either Devachanees to whose plane the spirit of the living medium must ascend, and who therefore, can never descend to our plane, or spooks of the first water. But then no Nirmanakaya will influence any man for the benefit of the latter for his own weal, or to save him from anything save death, and that only if the man’s life is useful. By the fruit we recognise the tree. Units are as the leaves of that tree for them; and they look forward to benefit and save the trunk, not to concern themselves with its every leaf, whether good, bad, or indifferent. Even living Adepts have no such right.—Ed. [H.P.B.]
. . . Another method of my instruction was, if I earnestly desired a thing, if possible I was allowed to take my own course, being guarded, as I have found out afterwards, in a mysterious manner against all real harm; but I was let to go through the experience. Then often of my own accord I would turn from a repetition of the act. This seems much in accordance with the Adepts’ teaching. Our passions must be burnt out.2 The experience must be gained,3 and the Soul must rise superior to them, by acquiring a love for higher things. . . .
2. Not on the physical plane, as it would come then to a deliberate gratification of all our passions, in order to get rid of them by satiety, and this is an abomination.—Ed. [H.P.B.]
3. “Experience must be gained” of every evil as good passion mentally, and overcome in thought, by reflection. Love and longing for higher things on a Spiritual plane will thus leave no room for the lower animal longings.—Ed. [H.P.B.]
. . . Here comes in another teaching agreeing with Theosophy. I have been told that such Magic [e.g. clairaudience] must only be exercised when the Soul is wishing for nothing but the Will of the All-good Intelligence to be done4 and for no selfish passion or greed, not even to save oneself from pain or sorrow.
Another power I have developed is, by using certain invocations. I call the Spirits of the Living, and then see a simulacrum of them and hear them speak.5 . . .
4. Whether this teaching agrees with Theosophy depends on the meaning given by the mystic to “the All-Good Intelligence.” If this is a Being or “Intelligence” outside of us, then it would point to either a personal God or a spirit, which is no part of the Theosophical teachings. But if it refers to our Higher Self, then we are at one with the writer. Only in this case It (Atman) has no Will of its own, as It is no conditioned thing. The expression is faulty.—Ed. [H.P.B.]
5. Theosophists would call this necromancy and unconscious black magic.—Ed. [H.P.B.]
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I also see occasionally another Indian, a tall man, rather stout, dressed in white with a white turban. When I see him, a few hours afterwards I receive a letter from one of the leaders of the T. S. On one occasion I was in the street when I saw him by my side; on a second, he crossed the room as I was talking to a pupil, but on both occasions, about an hour afterwards, I received a letter from Mr. Sinnett, one of which letters informed me that I was made an honorary Associate of the “London Lodge” T. S.6
6. Surely no “Indian” nor any other adept, would go to the trouble of disturbing himself to announce such a trifling event as the one mentioned! Especially when a letter to that effect came “an hour later” and was all that was required. This was simply a case of the writer’s own natural clairvoyance. What would an adept have to do with this?—Ed. [H.P.B.]
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I will now proceed to give a few hints as to Occult development. He who would enter the Occult Path must first realize that there is a good and loving Intelligence pervading Nature.7 . . .
7. Why “loving”? If absolute, it can have no attributes either of love or hatred.—Ed. [H.P.B.]
. . . We must acknowledge the Divine, Loving, All-good Essence in Nature and in ourselves and strive to unite ourselves with It. To sink the selfish personal idea, the individual wants and desires in the Divine Whole. Our lives must act out the precept, Thy will be done.8 We must not acquire wealth but to this end. No human love must stand in the way.
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8. Vide foot note supra. We recognise no Being to whom such a phrase may be addressed.—Ed. [H.P.B.]