Lucifer7, January 2005


Short Quotes
New on Katinka Hesselink Net
The New Year (some Blavatsky quotes)
Under the Shadow of Great Names, H.P. Blavatsky
Mediums - Why Theosophists (usually) Shun Them (and other explanations), Katinka Hesselink
The Outlander, Victor Endersby
Sensations, H.P. Blavatsky
Code of Ethics for Spiritual Guides
In Heaven

Short Quotes

Mrs. Annie Besant in 1931 at Adyar.

It matters very little what you believe;  it matters enormously what you are. What you are will improve what you say.  There is no good talking unless you live better than you speak. Give the God in you a chance.

J. Krishnamurti at Ommen 

(quoted in the Canadian Theosophist, January 1934)

"In completeness there are no opposites. A mind that is caught up in duality cannot understand life.  In freedom from opposites there is enduring action.  We create the opposites, because we live continually in choice, and since all choice is based on like and dislike, there is no direct discernment."

N. Sri Ram, Thoughts For Aspirants, Second Series

Aspiration is a movement of one's heart and mind towards something pure and beautiful, the beneficent influence of which it receives and embraces with the wholeness of itself. It is a flame of consciousness, uprising and merging into some aspect of the infinite beauty of the eternal Spirit.

Paul Brunton, The Inner Reality, Chapter VI

Not any amount of fussing about with the body is going to bring you into a spiritual state.

H.P. Blavatsky, Voice of the Silence

But let each burning human tear drop on thy heart and there remain, nor ever brush it off, until the pain that caused it is removed.


Our chief aim may be that enunciated by the Master K.H. (Mahatma Letters, page 53):  "To teach man virtue for its own sake, and to walk in life relying on himself instead of leaning on a theological crutch, that for countless ages was the direct cause of nearly all human misery." (*)

Lucifer7 has been started with the explicit aim not to avoid controversy and in fact to seek it out. Despite this clear objective, it had so far not brought out any e-mails which expressed discontent. The last issue was the first to do that. Both the article by Ariel Aretziel critisizing Alice Bailey and my own review of 'The Judge Case' brought critical e-mails. The latter also gave rize to a few positive responses. Daniel Caldwell even saw fit to republish the review on his own web site. I see this as a sign that I am finally succeeding in my aim to help bring out the truth by seeking out dogma's and controversy. The controversy surrounding 'The Judge Case' has not ended in the meantime. Fohat has seen fit to publish an anonymous letter that seems (from Daniel Caldwell's quote from it) hardly fit for publication. Caldwell deals with its implications better than I could have done on Theos-Talk Dec 30, 2004  9:34 pm.

I wish you all wisdom and inspiration in the new year.

(*) Dorothy Jinarajadasa in the Canadian Theosophist of January 1934, about the aim of the Theosophical Society.

New on Katinka Hesselink Net

The New Year (some Blavatsky quotes)


To be brief, it is January the 4th which ought to be selected by the Theosophists—the Esotericists especially—as their New Year. January is under the sign of Capricornus, the mysterious Makara of the Hindu mystics—the “Kumaras,” it being stated, having incarnated in mankind under the 10th sign of the Zodiac. For ages the 4th of January has been sacred to Mercury-Budha,* or Thoth-Hermes. Thus everything combines to make of it a festival to be held by those who study ancient Wisdom. (C.W. XII, p. 76)
January—the Januarius dedicated to Janus the God of Time, the ever revolving cycle, the double-faced God—has one face turned to the East, the other to the West; the Past and the Future! Shall we propitiate and pray to him? Why not? His statue had 12 altars at its feet, symbolising the twelve signs of the Zodiac, the twelve great gods, the twelve months of the solar year and—the twelve Apostles of the Sun-Christ. Dominus was the title given to the Sun by the ancients; whence dies domini, dies solis, the “Sun-days.” Puer nobis nascitur dominus dominorum, sing the Roman Catholics on Christmas day. The statue of Janus-January carried engraved on his right hand the number 300, and on his left, 65, the number of the days in the Solar year; in one hand a sceptre, in the other a key, whence his name Janitor, the door-keeper of the Heavens, who opened the gates of the year at its beginning. Old Roman coins represent Janus bifrons on one side, and a ship on the other.
Have we not the right to see in him the prototype of Peter, the fisherman of the celestial ship, the Janitor of Paradise, to the gates of which he alone holds the keys? Janus presided over the four seasons. Peter presides over the four Evangelists. In Occultism the potency and significance of Numbers and Numerals lie in their right application and permutation. If we have to propitiate any mysterious number at all, we have most decidedly to address Janus-Peter, in his relation to the ONE—the Sun. (C.W. X, p. 279)

Every person who draws the breath of life affects the mental and moral atmosphere of the world, and helps to color the day for those about him.  Those who do not help to elevate the thoughts and lives of  others must of necessity either paralyze them by indifference, or actively drag them down...
The Theosophist who is at all in earnest, sees his responsibilities and endeavors to find knowledge, living, in the meantime, up to the highest standard of which he is aware...  Man's life is in his own hands, his fate is ordered by himself. Why then should not [2005] be a year of greater spiritual development than any we have lived through?  It depends on ourselves to make it so. This is an actual fact, not a religious sentiment...
Let no one imagine that it is a mere fancy, the attaching of importance to the birth of the year. The earth passes through its definite phases and man with it; and as a day can be colored, so can a year. The astral life of the earth is young and strong between Christmas and Easter.  Those who form their wishes now will have added strength to fulfill them consistently" (CW IX, 3-5).

Every man or woman is endowed, more or less, with a magnetic personality, which when helped by a sincere, and especially by an intense and indomitable will -- is the most effective of magic levers placed by Nature in human hands -- for woe or weal. Let us then, Theosophists, use that will to send a sincere greeting and wish of good luck for the New Year to every living creature under the sun -- enemies and relentless traducers included. Let us try and feel especially kindly and forgiving to our foes and persecutors, honest or dishonest. (CW XII, 67).

News from Adyar

With a Tsunami having wrought destruction in Southern India, Sri Lanka and Indonesia, many have been worried specifically about the Theosophical Headquarters in Adyar, Madras, India. I am glad to report that the estate is untouched. The nearby fisherman's village has been destroyed, though and some students of the Olcott-school have gone missing and some of their parents as well. But in the main the TS-Adyar has passed this crisis well. This is especially important as at this time the annual Theosophical Convention was going on there December 26th to 30th, 2004 and delegates from all over the world and India are gathered at this estate as this newsletter goes out.

Under the Shadow of Great Names

The Theosophist, Vol. IV, No. 6, March, 1883, p. 137; H.P. Blavatsky C.W. Vol. 4, p. 352-353

The common vice of trying to palm off upon the world the crude imaginings or rhapsodical concoctions of one’s own brain, by claiming their utterance as under divine inspiration, prevails largely among our esteemed friends, the Spiritualists. Many clever persons known as “trance speakers” and “inspirational writers” keep the thing up at a lively rate, turning out oration after oration and book after book as coming from the great dead, the planetary spirits, and even from God. The great names of antiquity are evoked to father feeble books, and no sooner is it known that a prominent character is deceased than some mediums pretend to be his telephones, to discourse platitudes before sympathetic audiences. Shakespeare’s imagination pictured to his mind the mighty Caesar, turned to clay, being made to ‘stop a hole to keep the wind away,”* but had he made a forecast of our Modern Spiritualism, he would have found an even worse satire upon the impermanency of human greatness, in the prospect of the dead Caesar being forced to say stupidities that, alive, he would not have tolerated in one of his foot soldiers. Some of our more optimistic friends of the spiritualistic party postulate a halcyon time when mediumistic utterances will be judged according to their intrinsic merit, like other oratorical and literary productions, and it is to be hoped they may not deceive themselves. The number of bright minds that are occupying themselves with this great subject is assuredly on the increase, and with such men as “M.A. (Oxon),” Mr. Massey, Mr. Roden Noel, and others of that class, spiritualistic literature is always being enriched. But at the same time we see no diminution as regards bogus platform sermons claiming to come from Judge Edmonds, Robert Dale Owen, Epes Sargent, and Professors Hare and Mapes, or books ascribed to the inspiration of Jehovah and his ancient Spirits. Our poor Mr. Bennett, of the Truthseeker, had scarcely had time to die before he was paraded as a spirit-control by an American medium. The future has a gloomy look indeed to us when we think that, despite their best endeavours to the contrary, the Founders of the Theosophical Society are quite as liable as either of the eminent gentlemen above mentioned—with all of whom the writer was personally acquainted, and neither of whom, in all probability, ever communicated one word that their alleged mediums attribute to them—to an involuntary post-mortem recantation of their most cherished and avowed ideas. We have been prompted to these remarks by a convincing demonstration, by the Religio-Philosophical Journal, that a recent “trance address” by our dear deceased friend Epes Sargent, through a certain medium, was a sheer fabrication. A comparison of the same with Mr. Sargent’s last and greatest spiritualistic work, The Scientific Basis of Spiritualism, shows beyond question that he could never have inspired any such mediumistic oration. While it is yet time, both the founders of the Theosophical Society place upon record their solemn promise that they will let trance mediums severely alone after they get to “the other side.” If after this, any of the talking fraternity take their names in vain, they hope that at least their theosophical confrères will unearth this paragraph and warn the trespassers off their astral premises. So far as we have observed, the best trance speakers have been those who bragged least about their controls. “Good wine needs no bush,” says the adage.

* [Hamlet, Act V, Sc. I, 235.]

Mediums - Why Theosophists (usually) Shun Them (and other explanations)

Katinka Hesselink

Many religious movements have a start that reads as though written in some bygone age, when Gods walked with men. The start of the Theosophical Society (TS) reads similarly: thoughts could be read like newspapers, tea-cups materialized in the earth and Mahatmas (masters) sent frequent messages to the elect. In other words: during the life of Blavatsky, the first 16 years of the TS, a lot more seemed possible and likely to occur than most theosophists these days expect to see happening in their own lives. Especially those who were close to H.P. Blavatsky lived in a world where 'the occult' became almost common place.

As many theosophists were recruited from the spiritualist movement, they were already used to spirit-messages, tables moving on their own accord, ghosts appearing in the flesh and even the rare materializing object (*). Theosophists were therefore usually quite willing to concede that much more was possible than science could prove. Blavatsky went to great lengths to prove that what mediums produced unconsciously (in a trance) she could produce consciously. Of course she could only 'prove' those to people present and most people were not. Still, these phenomena drew people to the TS and a few stayed to study her philosophy and that of other writers in The Theosophist. As the society grew the amount of witnesses grew as well - so that phenomena were no longer necessary. A.P. Sinnett, recipient of the majority of the Mahatma Letters, wrote the book 'The Occult World' in which he reported the phenomena he witnessed and shared some of the philosophy of the Mahatmas he corresponded with.

Some of my readers may need to have these mahatmas introduced. Their pen names were Morya and Koot Hoomi Lal Sing, Koot Hoomi for short. Both are referred to by their initials, usually: M and KH. Morya and Koot Hoomi are now amongst the names popular in certain new age-channelers circles. These mahatmas remained illusive and did not want to give out their real names. Still, contrary to popular opinion, in Blavatsky's time they were assumed to occupy human bodies, though capable of leaving these at will. Their letters arrived by mail and otherwise: dropping out of thin air, wrapped up in other people's letters, at the back of paintings, etc. Their manner or arrival made it likely that their content would be well studied.

Scientists have wondered whether perhaps these letters were simply written by H.P. Blavatsky. Personally I don't think that is the case. Still it does take belief in powers beyond the ordinary to be able to see it that way. Anyhow, like H.P. Blavatsky, these Mahatmas stressed self-reliance, ethical living and studying Indian philosophy. Their references to Tibetan Buddhist doctrine include terminology that was not known outside Tibet at the time (%). Mediums were classically passive (even unconscious) in relation to the spirits that talked through them, so they were held up as prime examples of how not to do it. (#) Another problem with mediums is that they have no control over which 'spirit' talks through her (most were female). An interesting detail is that Mahatma KH felt that vegetarian circles (most mediums worked with circles) could be better relied on, because the inner purity of the members attracted spirits which shared that purity. In other words: animal food attracts impure spirits and influences. ($)

Classical theosophy thus holds that though spiritual powers exist, they should not be used indiscriminately. Or in other words: precisely because spiritual powers exist, they should not be used indiscriminately. According to Buddhist philosophy iddhis (or siddhis: spiritual powers) may develop on the path to becoming an arhat, but they are never to be sought for their own sake (curiosity or love of power) as they distract from what is really important. It is felt that if spiritual powers develop they should only be used for the general good of sentient beings (or mankind) and never bragged about. This pretty much disqualifies every clairvoyant, or medium or channeler who market their skill.

(*) Most mediums, psychics and channelers stick to giving messages, these days. Scientists, then and now, usually assume that all the above mentioned phenomena were simply stage magic tricks. Some theosophists agree and provide a 'spiritual' explanation. (source)
(%) See the work of David and Nancy Reigle.
(#) Channelers are usually defined as anyone who produces texts with the help of spirits. This includes people who go into trance and people who don't. This is a clear example of a lack of discriminating terminology that makes it difficult to talk about the occult processes involved. Those channelers that go into trance run all the risks classic mediums do: they open themselves up to outside forces without having any control over the quality of those forces.
($) The Mahatma Letters to A.P. Sinnett (Chronological version: Letter No. 49) (ML-48) Rec. March 3, 1882

The Outlander

Victor Endersby, Chronicles of the Path, chapter XII

Caharqua, of the place once called “Central Land,” but now lost to the annals of man, sought wisdom and essayed the helping of mankind.  But with the other half of his mind and body, both being strong and able, he sought also for gold and the praise of men.

His life not proving to be as he had hoped, he applied to Joncala, the Companion, respected by him, for advice.  Said he:

“I have sought fulfillment of aims, and have achieved in diverse ways.  But always envy and jealousy have pursued me.  In the moment of triumph I have been flagellated with lies and scourged by contumely; yes, even at the hands of those most benefiting.  When seeking renown, men striving more mightily toward the same end, have accused me of overweening ambition; and others, holding much more gold less scrupulously attained, accuse me of greed.  It is as though hate were drawn to me as by a magnet, clinging to deeds esteemed innocent when done by others.  Upon an occasion, when the land was in peril of evil times, I pointed it out, showing the measures that must be taken lest disaster befall.  They spat upon me for this, including those having most to lose by ignoring my words.  I was even threatened with the King’s wrath for upsetting the equanimity of the realm.

“It then happened that sorrow came as I had warned; but instead of proclaiming my wisdom and making amends, the people elevated small men, even those men who had most abused me for my foresight, into new powers.  These powers were then used to bring about, in a weak and partial way, the measures that I had first preached.  In no way was my name mentioned in this, but these small ones proclaimed loudly that it was they who had had wisdom all along.  And the people, who a brief year previously had scoffed at my understanding, believed them.  My name, when recalled at all, was of one known as mad.  And indeed, mention of my name brought to some a vague resentment, they having in some inscrutable manner identified the one who warned of disaster, with the cause of that disaster.

“Thus, it happens that, able and capable, among those sadly needing my service and guidance, myself also holding much wealth and successful in many enterprises, I am unloved and without ease.  How is this?”

Said Joncala: “You do many things well in a land where men do few things, and those poorly.  In spite of much envy and hate, you have gained wealth against multitudes opposing such gain.  Have you noted fear toward you on the part of the people?”

“Yes, but why?”

“There are two kinds of men in the world.  To the one, an encounter with the unknown is an invitation to embrace and understand;  a meeting with superiority is an incentive to emulation.  To the other sort, all that is unknown is to be feared; perceived superiority is to be envied and hated, without hope or emulation.

“It is your karma to have been born in a land ruled by this latter breed.  Your own success in objectives envied by them, has hitherto walled away from you also those few who might otherwise have been known to you as understanding friends.”

“What sin, then, have I committed, to be thus born out of proper time and place, in a tribe where superiority makes me inferior?”

“It is not a sin;  it is an enterprise not yet properly understood.  Let us imagine a man of noble aim secretly entering a foreign land for the purpose of conspiring to liberate it from an oppressor.  How would he conduct himself?”

“He would go in other than his own likeness.”

“What occupation would he seek?”

“Whatever occupation would best bring him to those of like mind.”

“Would the achievements dear to the natives of that land be an object to him?”

“No; such achievements would not interest him, and in fact would bring upon him undesirable notice.  This would also be true of those whom he sought.  In this relation, superior capacity exhibits itself in perfect simulation of the commonplace.”

“If necessary, then, he would, in pursuit of his object, sweep floors, clean sewers, or even cut up corpses on the Hill of the Dead?”

“Such exigencies would perhaps forsooth lend spice to the great  adventure.  But such poor are pinned down in movement, restricted in association, and lack time for aught but winning bread.”

“Tell me, then, his conduct in your own words.”

“He would disguise himself upon entering the land; he would then endeavor to discover the paths of those of like mind, and place himself in their way by following some suitable but modest occupation.  He would be neither poor nor rich in seeming, seek lodgings neither bare no luxurious; eat food neither cheap nor costly.  In a word, his way would be the Great Median - outwardly; a secret enterprise inwardly.  Such a man, if of good address, may associate with the great, yet move also unquestioned among the poor.  The spies of war lords so act with ill intent; a lover of mankind might so act with good intent.”

“For him, then, the gaining of gold and fame would be at best diversions from the issue; at worst, dire hindrance and peril to the mission?”

“Even so.  And illumination now falls upon the perplexities of my life.”

“Would there be another reason why this agent of a superior land should not exhibit his accomplishments in this dark and inferior one?”

Caharqua thought for some time.

“Perhaps.  What else?”

“I think that envy and hatred roused by one of superior power would retard the evolution of these beings and bring upon them great future disasters.  Better then, that these things be done badly by them, than well by others, if hate be the price of the doing.”

“Have we, then, really anything more to discuss on this matter?”

“Only this: I know no land of birth save this one.  Of what superior race am I native?”

“Let us assume that in entering this dark land, an agent of its deliverance must at the border suffer a sickness depriving him of material memory.  This would not change his true nature, nor the power of a vow undertaken long ago?”

“No; it would not.  What then is the name of the oppressor from whom this land is to be delivered?”

“Mara is the name.”


H.P. Blavatsky, Collected Writings vol IV, p. 101,2

 In the normal or natural state, the sensations are transmitted from the lowest physical to the highest spiritual body, i.e., from the first to the 6th principle (the 7th being no organized or conditioned body, but an infinite, hence unconditioned principle or state), the faculties of each body having to awaken the faculties of the next higher one, to transmit the message in succession, until they reach the last, when, having received the impression, the latter (the spiritual soul) sends it back in an inverse order to the body. Hence, the faculties of some of the “bodies” (we use this word for want of a better term) being less developed, they fail to transmit the message correctly to the highest principle, and thus also fail to produce the right impression upon the physical senses, as a telegram may have started for the place of its destination faultless, and have been bungled up and misinterpreted by the telegraph operator at some intermediate station. This is why some people, otherwise endowed with great intellectual powers and perceptive faculties, are often utterly unable to appreciate—say, the beauties of nature, or some particular moral quality; as, however perfect their physical intellect—unless the original, material or rough physical impression conveyed has passed in a circuit through the sieve of every “principle”—(from 1, 2, 3, 4, 5, 6, up to 7, and down again from 7, 6, 5, 4, 3, 2, to No. 1)—and that every “sieve” is in good order—the spiritual perception will always be imperfect. The Yogi, who, by a constant training and incessant watchfulness, keeps his septenary instrument in good tune and whose spirit has obtained a perfect control over all, can, at will, and by paralyzing the functions of the four intermediate principles, communicate from body to spirit and vice versa—direct.

Code of Ethics for Spiritual Guides

[Preamble] People have long sought to enrich their lives and to awaken to their full natures through spiritual practices including prayer, meditation, mind-body disciplines, service, ritual, community liturgy, holy-day and seasonal observances, and rites of passage. "Primary religious practices" are those intended, or especially likely, to bring about exceptional states of consciousness such as the direct experience of the divine, of cosmic unity, or of boundless awareness.

In any community, there are some who feel called to assist others along spiritual paths, and who are known as ministers, rabbis, pastors, curanderas, shamans, priests, or other titles. We call such people 'guides': those experienced in some practice, familiar with the terrain, and who act to facilitate the spiritual practices of others. A guide need not claim exclusive or definitive knowledge of the terrain.

Spiritual practices, and especially primary religious practices, carry risks. Therefore, when an individual chooses to practice with the assistance of a guide, both take on special responsibilities. The Council on Spiritual Practices proposes the following Code of Ethics for those who serve as spiritual guides.

  1. [Intention] Spiritual guides are to practice and serve in ways that cultivate awareness, empathy, and wisdom.

  2. [Serving Society] Spiritual practices are to be designed and conducted in ways that respect the common good, with due regard for public safety, health, and order. Because the increased awareness gained from spiritual practices can catalyze desire for personal and social change, guides shall use special care to help direct the energies of those they serve, as well as their own, in responsible ways that reflect a loving regard for all life.

  3. [Serving Individuals] Spiritual guides shall respect and seek to preserve the autonomy and dignity of each person. Participation in any primary religious practice must be voluntary and based on prior disclosure and consent given individually by each participant while in an ordinary state of consciousness. Disclosure shall include, at a minimum, discussion of any elements of the practice that could reasonably be seen as presenting physical or psychological risks. In particular, participants must be warned that primary religious experience can be difficult and dramatically transformative.

    Guides shall make reasonable preparations to protect each participant's health and safety during spiritual practices and in the periods of vulnerability that may follow. Limits on the behaviors of participants and facilitators are to be made clear and agreed upon in advance of any session. Appropriate customs of confidentiality are to be established and honored.

  4. [Competence] Spiritual guides shall assist with only those practices for which they are qualified by personal experience and by training or education.

  5. [Integrity] Spiritual guides shall strive to be aware of how their own belief systems, values, needs, and limitations affect their work. During primary religious practices, participants may be especially open to suggestion, manipulation, and exploitation; therefore, guides pledge to protect participants and not to allow anyone to use that vulnerability in ways that harm participants or others.

  6. [Quiet Presence] To help safeguard against the harmful consequences of personal and organizational ambition, spiritual communities are usually better allowed to grow through attraction rather than active promotion.

  7. [Not for Profit] Spiritual practices are to be conducted in the spirit of service. Spiritual guides shall strive to accommodate participants without regard to their ability to pay or make donations.

  8. [Tolerance] Spiritual guides shall practice openness and respect towards people whose beliefs are in apparent contradiction to their own.

  9. [Peer Review] Each guide shall seek the counsel of other guides to help ensure the wholesomeness of his or her practices and shall offer counsel when there is need.
This draft for public comment was released 10 August 2001. The current version is available on the Internet at
Copyright © 1995 - 2001 Council on Spiritual Practices
Box 460820; San Francisco, CA 94146-0820;USA
Permission is hereby given to reprint this Code, provided that the text is reproduced complete and verbatim, including the CSP contact information, copyright, and this notice of limited permission to reprint.
Your comments are invited and will be considered for future revisions. Endorsements of the Code are also welcome.


Dear Katinka:
    Under Boris de Zirkoff's inspiration I was the compiler of a collection of William Quan Judge's articles, known as Echoes of the Orient. Do you have those volumes? Perhaps you do, since you seem so widely acquainted with Blavatsky's and Judges writings. I very much admired your review and found very few points to question. 
    However, I would question the word of Alexander Fullerton, who started out as a staunch supporter of Mr. Judge, but then wavered over certain admonitions from Judge ... . His questionable behavior became recognized in the United States where he was accused of being a pedophile. The latter fact is known ... , but I only present it for your consideration in trusting his later attitude towards Judge.
    Hopefully you have the Echoes series and can check the following information in your library:
    Judge was not an "initiate" and never claimed to be such. However H.P.B. called him a chela of 13 years standing.
You can check the following quote in Volume III of Echoes on page 350:
    "As Head of the Esoteric Section of the Theosophical Society, I hereby declare that William Q. Judge, of New York, U.S., in virtue of his character as a chela of thirteen year's standing, and of the trust and confidence reposed in him, is my only representative for said Section in America, and he is the sole channel through whom will be sent and received all communications between the members of said Section and myself, and to him full faith, confidence and credit in that regard are to be given ,   [three dots in shape of a triangle as if stamp of Master M's approval]  Done at London this fourteenth day of December, 1888, and in the fourteenth year of the Theosophical Society."
    [SEAL]                            H.P. BLAVATSKY,   [again three dots which can't be reproduced in my e-mail]
    Also in Volume III of Echoes on page 452 the above is repeated with the added words dated:
                                                                                                                                                London, October 23d, 1889.
...The Esoteric Section and its life in the U.S.A.  depend upon W.Q.J. remaining its agent and what he is now.  The day W.Q.J. resigns, H.P.B. will be virtually dead for the Americans.  W.Q.J. is the Antahkarana between the two Manas(es), the American thought and the Indian,----or rather the trans-Himalayan esoteric knowledge.  Dixi.   H.P.B.  [triangle dots]
    P.S.  W.Q.J. had better show and impress this on the mind of all those it may concern.  H.P.B.

Another point to be made about your otherwise splendid review is that Countess W. did not seem to be aware of how Judge rose to H.P. Blavatsky's defense in the United States  newspapers, such as the New York Sun. He also had a hand in the legal action against Elliot Coues when he tried to take over the society in America and claimed that H.P. Blavatsky wanted him to do so. Judge was her defense lawyer in the Coues case, which you can read more about if you have the index to the Echoes series. If you do not have that series, it can be ordered from Kenneth Small at; and could help with your fine online journal which my husband Nicholas has been telling me about. Also I do not believe that K.Tingley was a client of Judge, but a trusted friend who cared for him during his period of convalescence in the warmer Southern States. She may have had mediumistic tendencies, but never claimed to be a medium nor ever encouraged her students to consult mediums.


    I was very pleased with your articulate handling of the Fohat  criticisms of the H.P.Blavatsky collected letters project, for which we know how hard Dr. Algeo worked to regather and carefully re-check the letters after John Cooper's death.  My own response will be printed in the next Fohat  issue, according to Ernie.  It is with great regret I see Fohat  magazine as interpreting the T.S. efforts as a conspiracy against Blavatsky.  You and I know better;  in my case having had seminars given by John  on H.P.B. at the Krotona Institute in Ojai California, and in working with him as a proof-reader on the editorial board.  Unfortunately the subtitle of Ernie's Judge Case book (which I have not yet had a chance to peruse) also uses the word "Conspiracy".   Nor do I think an such imagined conspiracy "Ruined the Theosophical Cause." The cause would be on fairly shakey ground if it could be ruined so easily; the Cause   goes on despite the many human failings of the Theosophists in various organizations, or individuals.

    I used to have great trust in the Theosophical History journal, but now see that its writers (often scholars skeptical of our teachings on the Mahatmas) have their own academic axes to grind.

    Katinka, my task as an executor of B.deZ's literary estate was simply to deliver the archives to Wheaton, Illinois; which we began doing a month before Boris passed on here in our home, under his guidance.  I am certain if he had lived he would have questioned and added much editorial commentary about the Solovyev letters.

    Our thanks to you for your courageous defense of John Algeo and the efforts by the Society over the past decades to get back on track with the original founder. Of course lots of this credit goes also to Joy Mills with all her wonderful seminars on the Secret Doctrine world-wide, and especially at Ojai, California. Hopefully you will one day visit California and we may meet. Meanwhile, after the holidays I will try to go to your online site more often.

    Sincere Regards,

    Dara Eklund

Dear Dara,

I do have the volumes 'The Echoes of the Orient'. They are indeed very interesting. Otherwize thanks for the kind words and the extra information. Most of it is well known, but my readers may not all be aware of the above. As for Theosophical History - I think it is an excellent magazine and was much interested in the last issue where the chronology of Blavatsky's early years was touched on (indirectly). I did not know about Fullerton being a pedofile, but even if he was, that does not automatically disqualify him as a witness.

Katinka Hesselink

Dear Katinka,

One of the most important points of the book is the publication, for the first time ever, of Judge's September 17th, 1884 letter to Judge Khandalavala. This is the document that Adyar has gone out of its way to keep from public scrutiny, and used subversively to sustain the questioning of Judge's veracity. I have it on good authority that it is shown only to select individuals to "prove" that Judge was supposedly a fraud, while at the same time claiming that they are in fact "protecting" his reputation from being further damaged. The involvement of Judge N.D. Khandalavala in setting up this whole scenario back in 1892-1893, and its perpetuation to date as described above, I consider pivotal to the currently existing downplay/rejection of Judge and his contribution to the Theosophical Movement.

Also of great significance is the behind the scenes influence of the Brahmans, through Judge Khandalavala in particular, to detract the theosophical society from its main raison-d'etre in India (see the point made by Dr Archibald Keightley, p.xii of my Introduction). Separating Blavatsky from her (so to speak) society by being instrumental in not allowing her to defend herself in the Coulomb incident,  having her sign away all interests to Adyar and The Theosophist, and shipping her to Europe [see Supplement, p.407]), and then distancing WQJ by ruining his reputation, was a plan to ensure that the status quo of the Brahmans would remain mostly intact. The society in India became a mere shadow of what it could have been, in terms of its philosophical/spiritual influence.

Added notes:

As to the initiation I believe WQJ underwent in India in 1884, it was never my intent to imply that he was somehow transformed into an upper case "I" Initiate. I hold that he was a little further along the path than perhaps many others of his time but and did undergo ‘something' at that time. I did not insinuate approaching mahatma-ship.

You state in your review that "Pelletier says that he has not been able to prove to his own satisfaction whether Judge falsified Mahatma-letters or not". I beg to differ. I did state that the question is still being debated in theosophical circles, but I in fact hold that he did NOT send "bogus missives". The "Poison" Letter chapter (p.362) is one instance where WQJ explains how messages were received (see also Appendix A, p.105). In other instances he had nothing to do with the messages added to certain letters. Mahatma M stated that WQJ's ‘energies' were sometimes used for this purpose without his knowledge. In the end, however, it remains a matter for individuals to decide for themselves as there is no way that irrefutable "proof" can be provided regarding such a subjective matter.

Chakravarti was not a main player in this scenario; he was used, just as Besant was used to throw the society off track.

The material included in Appendix G, related to the subject of successorship, was presented to show just how confused things were at the time. My sense of it is outlined in the Introductory Comments. Readers can draw their own conclusions.

On a different note, the update regarding Adyar which you posted on TheosophyTalk in recent days was appreciated. We were all concerned here that, considering the extent of the tragedy, Adyar may have suffered severe damage, especially at a time when international visitors were on site for the annual convention.


Dear Ernest,

Unfortunately I cannot find the letter by W.Q. Judge to Khandalavala. Still, I don't see that W.Q. Judge's suspicion of Khandalavala is evidence in this case. I do agree there is sufficient evidence that there was strong opposition to those aspects of theosophy that enjoin people to let go of national prejudice and ritual, especially Brahmanical ritual. Chapter 22 of TJC makes it clear that Blavatsky, W.Q. Judge and the Mahatmas thought so, anyhow. It is clear also from "Damodar, and the Theosophical Movement" that one reason Damodar was so much appreciated by the Mahatmas had to do with the fact that he let go of caste completely. The Theosophical Society was meant to show people the eternal core of religion and help them let go of all that was not universal. Brahmanical ritual is obviously not universal, as it is only accessible to part of the population and thus helps keep the caste-system in place.

It is clear that had the TS managed to stay a unity, its spiritual influence everywhere would have been much greater. This would also be true in India, but I am not ready to lay the blame for that with the Indian Brahmans. I do think that W.Q. Judge at the very least suggested Mahatmic influence in his letters more often than there was such influence. As for Judge being a Mahatma - it is obvious he wasn't one. The letter from Blavatsky, quoted in my review, makes it clear that he could get no closer to the Mahatmas, while remaining married. In that same letter (TPH-HPB), she gives advice for learning how to get a feel for what the Mahatma wants. This was in 1887. In TJC, Judge claims (part 2, p. 105) that he had been learning precipitation since 1875, unknown to Olcott. If that were true, how does it combine with the much less complicated simply feeling their will that Blavatsky describes (quoted below). Precipitation would include sensing their thought precisely and simultaneously getting words in on paper in an occult way.

Blavatsky says the following (TPH-HPB):
This is the method of training of the younger chelas - down there at home. They record every small circumstance, compare their accumulated numbers, deduct their conclusions from the premises & those syllogisms lead them unerringly onward. It helps sharpening intuitions & sensitiveness[,] develops clairvoyance & every chela comes to recognize instantaneously the smallest change in the invisible aura of the ever present thought of [11] his guru who guides the events though he never creates them. Do you understand, oh Lamb of god? Try to.
Katinka Hesselink

In Heaven

On their way to get married, a young couple are involved in a fatal car accident. The couple find themselves sitting outside the Pearly Gates waiting for St. Peter to process them into Heaven.

While waiting, they begin to wonder: Could they possibly get married in Heaven? When St. Peter shows up, they asked him. St. Peter says, "I don't know. This is the first time anyone has asked. Let me go find out," and he leaves.

The couple sat and waited for an answer . . . for a couple of months. While they waited, they discussed that IF they were allowed to get married in Heaven, SHOULD they get married, what with the eternal aspect of it all. "What if it doesn't work?" they wondered, "Are we stuck together FOREVER?"

After yet another month, St. Peter finally returns, looking somewhat bedraggled. "Yes," he informs the couple, "you CAN get married in Heaven."

"Great!" said the couple, "But we were just wondering, what if things don't work out? Could we also get a divorce in Heaven?"

St. Peter, red-faced with anger, slams his clipboard onto the ground.

"What's wrong?" asked the frightened couple.

"OH, COME ON!!" St. Peter shouts, "It took me three months to find a priest up here! Do you have ANY idea how long it'll take me to find a lawyer!
Previous issues of Lucifer7

This e-zine provides information and fiction and may or may not reflect the position of the editors. Lucifer7 makes every reasonable effort to ensure that the information is accurate, but is in no way responsible for opinions based on that information. We cannot guarantee the reliability of any information posted.