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Morya and Kuthumi – Fact not Fiction

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* MORYA AND KUTHUMI: FACT NOT FICTION *

Enquirer: Who are they, finally, those whom you call your ‘Masters’? Some say they are ‘Spirits,’ or some other kind of supernatural beings, while others call them ‘myths.’

Madame Blavatsky: They are neither. I once heard one outsider say to another that they were a sort of male mermaids, whatever such a creature may be. But if you listen to what people say, you will never have a true conception of them. In the first place they are living men, born as we are born, and doomed to die like every other mortal.

– from “The Theosophical Mahatmas”, chapter XIV in “The Key to Theosophy”

“Great are the desecrations to which the names of two of the Masters have been subjected. There is hardly a medium who has not claimed to have seen them. Every bogus swindling Society, for commercial purposes, now claims to be guided and directed by ‘Masters,’ often supposed to be far higher than ours! Many and heavy are the sins of those who advanced these claims, prompted either by desire for lucre, vanity, or irresponsible mediumship. Many persons have been plundered of their money by such societies, which offer to sell the secrets of power, knowledge, and spiritual truth for worthless gold. Worst of all, the sacred names of Occultism and the holy keepers thereof have been dragged in this filthy mire, polluted by being associated with sordid motives and immoral practices, while thousands of men have been held back from the path of truth and light through the discredit and evil report which such shams, swindles, and frauds have brought upon the whole subject. I say again, every earnest Theosophist regrets today, from the bottom of his heart, that these sacred names and things have ever been mentioned before the public, and fervently wishes that they had been kept secret within a small circle of trusted and devoted friends.”

The above quotation from Madame Blavatsky (HPB) in “The Key to Theosophy” dates from 1889 but could equally as well be describing the situation of the present day, here in the 21st century, where the names and identities of the Masters or Mahatmas – especially “two of the Masters,” namely the Master Morya and the Master Kuthumi – continue to be desecrated, twisted, and perverted every single day by careless, ignorant, ambitious channellers and mediums, some of whom are merely deluded and many of whom are downright fraudulent and consciously deceptive. We can easily and swiftly negate and disregard any claims to validity that the channellers may attempt to make by looking at the very clear words of the Master Kuthumi himself in one of the Mahatma Letters from the end of the 19th century. This large collection of

Kuthumi and Morya’s handwriting from samples of the Mahatma Letters which are now housed at the British Library in London.

letters, from both he and the Master Morya to some early Theosophists, can be found in the book “The Mahatma Letters” published by Theosophical University Press. The actual letters themselves are considered so unusual and intriguing – especially in regard to the way that they often mysteriously appeared by materialising themselves out of apparent thin air – that they are now held in the manuscripts department of the British Library in London but were previously displayed in the Oriental Section of the British Museum.

In one of these letters, the Master wrote, “The latter mode of proceeding [channelling] is the favourite one resorted to by the ‘Brothers of the Shadow,’ the Sorcerers, the Elementary Spooks” and says that all genuine Masters and Adepts “are forbidden by our wise and intransgressible laws to ever allow themselves to be” channelled. He also states that 99% of any and all supposed “spiritual communications” are absolutely false and that the individual thus needs to be constantly on guard and constantly developing and refining the faculties of discernment and discrimination.

This article will not deal particularly with the teachings of the Masters (for a basic introduction to the foundational perspectives of their teachings, please see “Master K.H. on the One Life, the One Law, the One Element” at http://secretdoctrine.wordpress.com/2012/06/20/master-k-h-on-the-one-life-the-one-law-the-one-element/) but with the reality of their physical existence. Almost every time that the names Morya or Kuthumi (variously spelt Kuthumi, Koot Hoomi, or Koot Humi) are mentioned nowadays, it is in connection with the idea of “Ascended Masters” and it is claimed that these two and many others are not actually here physically on our physical planet but are living in the spiritual realms above the earth, in spiritual bodies, almost like demi-gods…a notion which is refuted again and again and again by their own words in the Mahatma Letters, which even include references to the Master M. having to cook his evening meal and the Master K.H. feeling exhausted after a long journey on horseback!

It may be useful to become aware of the origins of the “Ascended Masters” idea…

The late Guy Ballard, founder of the first “Ascended Master” movement. Many believers in Ascended Masters now revere and even pray (!) to Ballard as the “Ascended Master Godfre Ray King.”

In the 1930s, an American man named Guy Ballard – a well known fraud and enterprising businessman – published a series of books describing dramatic experiences and encounters he had purportedly had with “Ascended Masters” (he was the one who coined this term), primarily “Saint Germain”, who supposedly revealed to him the “guaranteed cosmic laws of wealth manifestation.” Ballard certainly succeeded in manifesting wealth for himself and his family, who the supposed Saint Germain stated were the highest and most important family on the planet and the only genuine messengers and spokespersons for God, acquiring it by various means of exploitation from the gullible masses who believed his childish stories. He in fact only narrowly escaped going to prison, once the details of his schemes came to light, and a book written at the time by a concerned American citizen about his movement – known as the “I AM Movement” – described it as “the psychic dictatorship of America.”

Taking the names and basic identities of the Masters involved with the Theosophical Society as his base work and inventing from scratch numerous other Masters besides, Ballard – and his successors in the increasingly expanding Ascended Master movements, such as Geraldine Innocente (Bridge to Freedom) and most notably Mark and Elizabeth Clare Prophet (The Summit Lighthouse/Church Universal and Triumphant) – turned them into infallible, omnipotent godlike figures, purportedly living in the heavenly realms, happy and ready to come in contact with anyone who would pray to them and willing and waiting to shower untold blessings of wealth, health, and happiness upon anyone who would ask them to. According to Ballard, the “Ascended Masters” also required that anyone desirous of such blessings should regularly donate as much money as possible to the I AM Movement.

In light of the unsavoury origins of the “Ascended Masters” concept, it should be immediately apparent to the individual of discernment that anyone – repeat, anyone – who claims to have been in touch with Ascended Masters matching the descriptions given by Ballard, Prophet, or other self-proclaimed “Appointed Messengers” is either unwittingly deluded and misled (as is usually the case) or intentionally deceitful.

The Tashilhunpo Monastery at Shigatse, Tibet.

Not only do the channelled teachings and messages given forth by these “Ascended Masters” never agree with those given out through other channels who purport to be channelling the same Masters but in all cases they are radically different and contradictory to the actual teachings expounded by the Masters themselves in their own writings. Researchers and writers who have studied the contents of the Mahatma Letters from a scholarly perspective have concluded that the Masters are distinctly Buddhist, such is the strong Buddhist nature and content of the letters, not to mention the fact that the Masters were affiliated with the Tashilhunpo Monastery at Shigatse, Tibet. If we are to believe the ludicrous claim that these Masters are now “ascended” and living and teaching and working from the heavenly realms as the “Ascended Master” followers (usually identified as ascensionists or lightworkers) would have us accept, then we are also required to believe that the Masters have become shockingly less intelligent and philosophically minded, have forgotten 95% of their original teachings, and are now choosing to propagate a bizarre form of quasi-Christian New Age gibberish. That’s when we’re not being asked to believe that the Masters are now flying around the universe in spaceships and paying frequent and friendly visits to alien queens in the Andromeda galaxy!

Leaving all such sheer rubbish behind, let us now deal with the facts. The story of the close and important connection of Master Morya and Master Kuthumi with the founding and early days of the Theosophical Society and with Madame Blavatsky is far too lengthy and detailed to even begin to go into here so I recommend the following lengthy and highly interesting books to anyone who may be interested in learning more in this regard: “HPB – The Extraordinary Life and Influence of Helena Blavatsky” by Sylvia Cranston, “Blavatsky and Her Teachers” by Jean Overton Fuller, and “H.P. Blavatsky – Tibet and Tulku” by Geoffrey Barborka.

An article titled “A Casebook of Encounters with the Theosophical Mahatmas” at http://blavatskyarchives.com/mastersencounterswith.htm also makes interesting and important reading.

Some other interesting encounters of people with the Masters in the flesh are presumably too lengthy to have been included by Daniel Caldwell in the above mentioned article. There are actually quite a few such encounters recorded, including of the occasions that the Masters visited HPB and Colonel Olcott, at the Theosophical Society headquarters in India, in their physical bodies (as opposed to their astral bodies, in which form it was often more convenient to appear, due to restrictions of geographical distance, etc.) and arriving on horseback, as witnessed by others independently. I will quote some accounts here of physical meetings with the Masters…

“It was, I think, between eight and nine a.m. and I was following the road to the town of Sikkhim whence…I could cross over to Tibet easily in my pilgrim’s garb, when I suddenly saw a solitary horseman galloping towards me from the opposite direction. From his tall stature and the expert way he managed the animal, I thought he was some military officer of the Sikkhim Rajah. Now, I thought, am I caught! He will ask me for my pass and what business I have on the independent territory of Sikkhim, and, perhaps, have me arrested and – sent back, if not worse. But – as he approached me, he reined the steed. I looked at and recognised him instantly…I was in the awful presence of him, of the same Mahatma, my own revered Guru whom I had seen before in his astral body, on the balcony of the Theosophical Headquarters! It was he, the ‘Himalayan BROTHER’ of the ever memorable night of December last, who had so kindly dropped a letter in answer to one I had given in a sealed envelope to Madame Blavatsky – whom I had never for one moment during the interval lost sight of – but an hour or so before! The very same instant saw me prostrated on the ground at his feet. I arose at his command and, leisurely looking into his face, I forgot myself entirely in the contemplation of the image I knew so well, having seen his portrait (the one in Colonel Olcott’s possession) a number of times. I knew not what to say: joy and reverence tied my tongue. The majesty of his countenance, which seemed to me to be the impersonation of power and thought, held me rapt in awe. I was at last face to face with ‘the Mahatma of the Himavat’ and he was no myth, no ‘creation of the imagination of a medium,’ as some sceptics suggested. It was no night dream; it is between nine and ten o’clock of the forenoon. There is the sun shining and silently witnessing the scene from above. I see HIM before me in flesh and blood; and he speaks to me in accents of kindness and gentleness. What more do I want? My excess of happiness made me dumb. Nor was it until a few moments later that I was drawn to utter a few words, encouraged by his gentle tone and speech. His complexion is not as fair as that of Mahatma Koot Hoomi; but never have I seen a countenance so handsome, a stature so tall and so majestic. As in his portrait, he wears a short black beard, and long black hair hanging down to his breast; only his dress was different. Instead of a white, loose robe he wore a yellow mantle lined with fur, and, on his head, instead of a pagri, a yellow Tibetan felt cap, as I have seen some Bhootanese wear in this country. When the first moments of rapture and surprise were over and I calmly comprehended the situation, I had a long talk with him. He told me to go no further, for I would come to grief. He said I should wait patiently if I wanted to become an accepted Chela; that many were those who offered themselves as candidates, but that only a very few were found worthy; … The Mahatma, I found, speaks very little English – or at least it so seemed to me – and spoke to me in my mother-tongue – Tamil. He told me that if the Chohan permitted Madame B. to go to Pari-jong next year, then I could come with her … I asked the blessed Mahatma whether I could tell what I saw and heard to others. He replied in the affirmative and that moreover I would do well to write to you and describe all.”
excerpted from “How a Chela found His Guru” by S. Ramaswamier, a private letter to Damodar K. Mavalankar

The above refers to the Master Morya but here are a couple of recorded accounts relating to the Master Kuthumi, the great friend, colleague, and spiritual brother of the Master Morya…

“On the 15th of the Bengali month of Asar last (1882), being the twelfth day of the waxing moon, he met some Tibetans, called the Koothumpas, and their guru in a field near Taklakhar, a place about a day’s journey from the Lake of Manasarowara. The guru and most of his disciples, who were called gylungs, wore sleeveless coats over undergarments of red. The complexion of the guru was very fair, and his hair, which was not parted but combed back, streamed down his shoulders. When the Brahmachari first saw the Mahatma he was reading in a book, which the Brahamchari was informed by one of the gylungs, was the Rig Veda. The guru saluted him, and asked him where he was coming from. On finding the latter had not had anything to eat, the guru commanded that he should be given some ground gram (Sattoo) and tea. As the Brahmachari could not get any fire to cook his food with, the Guru asked for, and kindled a cake of dry cow-dung – the fuel used in that country as well as in this – by simply blowing upon it and gave it to our Brahmachari. The latter assured us that he had often witnessed the same phenomenon, produced by another guru or chohan, as they are called in Tibet, at Gauri, a place about a day’s journey from the cave of Tarchin, on the northern side of Mount Kailas. The keeper of a flock, who was suffering from rheumatic fever, came to the guru, who gave him a few grains of rice, crushed out of paddy, which the guru had in his hand, and the sick man was cured then and there. Before he parted company with the Koothumpas and their guru, the Brahmachari found that they were going to attend a festival held on the banks of the Lake of Manasarowara, and that thence they intended to proceed to the Kailas mountains. The above statement was on several occasions repeated by the Brahmachari in the presence (among others) of Babu Dwijender Nath Tagore, of Jorasanko, Calcutta; Babu Cally Mohan Ghose of the Trigonometrical Survey of India, Dehradun; Babu Cally Cumar Chatterji of the same place; Babu Gopi Mohan Ghosh of Dacca; Babu Priya Nath Sastri, Clerk to Babu Devendernath Tagore, and the writer.”

- – -

“During my visit to Darjiling I lived in the same house with several Theosophists, all as ardent candidates as myself for Chelaship, and most of them as doubtful with regard to the Himalayan Mahatmas as I was myself at that time. I met at Darjiling persons who claimed to be chelas of the Himalayan Brothers and to have seen and lived with them for years. They laughed at our perplexity. One of them showed us an admirably executed portrait of a man who appeared to be an eminently holy person, and who, I was told, was the Mahatma Koothoomi (now my revered master), to whom Mr Sinnett’s Occult World is dedicated. A few days after my arrival, a Tibetan pedlar of the name of Sundook accidentally came to our house to sell his things. Sundook was for years well known in Darjiling and the neighbourhood as an itinerant trader in Tibetan knick-knacks, who visited the country every year in the exercise of his profession. … we put him some general questions about Tibet and the Gelugpa sect, to which he said he belonged, and his answers corroborated the statements of Bogle, Turnour, and other travellers. On the second day we asked him if he had heard of any persons in Tibet who possessed extraordinary powers besides the great lamas. He said there were such men. That they were not regular lamas but far higher than they, and generally lived in the mountains, beyond Tchigatze [Shigatse] and also near the city of Lhassa.

This painting (“A Ravine in Tibet”) was done for Madame Blavatsky by Djwhal Khul as a memento of the time she had spent living with the Masters. The figure on the white horse to the left is meant to be Master Morya approaching his home. Master K.H. was said to have lived on the opposite side of the stream and the Tashilhunpo Monastery was not too far away from this peaceful location.

These men, he said, produce many and very wonderful phenomena or ‘miracles,’ and some of their chelas, or lotoos, as they are called in Tibet, cure the sick by giving them to eat the rice which they crush out of the paddy with their hands, etc. Then one of us had a glorious idea. Without saying one word, the above-mentioned portrait of the Mahatma K.H. was shown to him. He looked at it for a few seconds, and then, as though suddenly recognizing it, he made a profound reverence to the portrait, and said it was the likeness of a Chohan (Mahatma) whom he had seen. Then he began rapidly to describe the Mahatma’s dress and naked arms; then suiting the action to the word, he took off his outer cloak, and baring his arms to the shoulder, made the nearest approach to the figure in the portrait, in the adjustment of his dress. He said he had seen the Mahatma in question accompanied by a numerous body of gylungs, about that time of the previous year (beginning of October 1881) at a place called Giansi, two days journey southward of Tchigatze, and whither the narrator had gone to make purchases for his trade. On being asked the name of the Mahatma, he said to our unbounded surprise, “They are called Koothum-pa.” Being cross-examined and asked what he meant by ‘they,’ and whether he was naming one man or many, he replied that the Koothum-pas were many, but there was only one man or chief over them of that name; the disciples being always called after the names of their guru. Hence the name of the latter being Koot-hum, that of his disciples was ‘Koot-hum-pa.’ … Koothum-pa means man or disciple of Koothoom or Koothoomi.”

both the above excerpted from “The Himalayan Brothers – Do They Exist?” by Mohini Mohan Chatterji

There are two points worth mentioning about the above. First, in regard to the Gelugpas…the Gelugpas are the main branch of Tibetan Buddhism and are known as the “Yellow Hats” due to the yellow colour of their ceremonial headwear, in distinction to the other colours represented by the three other main branches of Tibetan Buddhism, namely the Kagyupas, the Sakyapas, and the Nyingmapas. The two main leaders and figureheads of the Gelugpas are the Dalai Lama and the Panchen Lama. The founder of the Gelugpas was the great reformer Tsong Kha-pa in the Middle Ages. Anyone who has read the writings of the Mahatmas themselves and of Madame Blavatsky will be aware that they are firmly and faithfully a part of the Gelugpas, by their own unreserved admission. The Tashilhunpo Monastery at Shigatse is the traditional seat of the Panchen Lama. They tell us that the Trans-Himalayan esoteric school with which they are connected was founded by Tsong Kha-pa himself in the 14th century. The current Dalai Lama has done much to attempt to heal the rifts and prejudices between the various branches of Tibetan Buddhism but it may be that the original reason for some of those rifts and separations is valid. It is certainly so according to the Masters Kuthumi and Morya, who tell us that the Gelugpas are the only pure branch of Tibetan Buddhism and that all the true Tibetan adepts and Masters affiliated with the great esoteric Brotherhood (which some refer to as the Great White Lodge or Great White Brotherhood) are Gelugpas only.

The second point is about the Koothumpas or Kuthumpas, the disciples and followers of Kuthumi. It appears that the “Koot-hum” in question, of whom they were disciples, was the Master Kuthumi about whom we have been talking. This is certainly true but there is evidence to suggest that the Master himself only bore the name “Kuthumi” in reverence and honour of his own Master, the Maha Chohan or Great Chief who is frequently referred to in the Mahatma Letters and by HPB herself. This great and elderly Chohan is referred to at one point by the Master K.H. as “the Shaberon of Than-La – the greatest of all our living Adepts.” He is

There are 3 known photos of the Master K.H. One was featured at the start of this article, this is another, and the third can be seen further down. Experts in photography confirm that they are all of the same person and are genuine photographs.

described by HPB as being part Slavic, part Tibetan, and it is implied that he held a high spiritual position at Tashilhunpo monastery although he was not the Panchen Lama himself. He was the Chief of the archive registrars of the esoteric libraries of both the Panchen Lama and the Dalai Lama and of him it was said that “no-one is more deeply versed in the science of esoteric and exoteric Buddhism.”

At one point in the Mahatma Letters, the Chohan is referred to as “Gurudeva Mahatma K.” which suggests that his own name began with a K. This is further supported by a totally unconnected letter which surfaced quite some time after Madame Blavatsky’s death, in which a traveller in the border regions of China writes to a friend about having met disciples of an individual he calls “The Great Lama Kut-te-Hum” who matches the descriptions and information we have about the Maha Chohan. It is certain that neither Kuthumi nor Morya are the actual names of the two Masters and this fact is implied, if not directly stated, in their own words and in the writings of Madame Blavatsky. So much for them being named Kuthumi Lal Singh and El Morya Khan as the “Ascended Master” followers claim and as the spurious “Ascended Masters” themselves claim through their various channels and mediums. In the Mahatma Letters, Kuthumi expressly states that his name is not and has never been “Lal Singh” – this being a well intentioned but unfortunate pseudonym which his disciple Djwhal Khul (one of the Kuthumpas) had added unthinkingly to some of the letters – and that anyone in the future who should refer to him as “Kuthumi Lal Singh” obviously has no genuine knowledge of the Master at all. The prefix “El” which the “Ascended Master” believers attach to the name of Morya indicates a God of some form or another. The Master Morya, similarly to the Master Kuthumi, also debunks the same type of thing in one of his letters and writes, “The term ‘Highness’ to which I am not in the least entitled is far more suggestive of SATIRE than anything I have hitherto said.”

Where are the Kuthumpas today? In his book “Shambhala” Nicholas Roerich recounts a meeting and conversation he had with a wandering lama whilst travelling in Tibet in the 1920s. He describes the lama as telling him: “Many of our people during their lives have encountered the Azaras and Kuthumpas and the snow people who serve them. Only recently have the Azaras ceased to be seen in cities. They are all gathered in the mountains. Very tall, with long hair and beards, they appear outwardly like Hindus. … The Kuthumpas are no longer seen now. Previously they appeared quite openly in the Tsang district [Shigatse] and at Manasarowar, when the pilgrims went to holy Kailasa. Even the snow people are rarely seen now. The ordinary person, in his ignorance, mistakes them for apparitions. There are profound reasons why, just now, the Great Ones do not appear so openly. My old teacher told me much of the wisdom of the Azaras. We know several places where these Great Ones dwelt, but for the moment these places are deserted. Some great reason, great mystery.”

When Roerich then asked, “Lama, then it is true that the Ashrams have been moved from the vicinity of Shigatse?” the lama replied, “This mystery must not be uttered.”

But what we do know is that some Kuthumpas still exist today and that a small group of them recently started a Kuthumpa Centre of Tibetan Medicine in the Dordogne region of France. Their website was at http://kuthumpa.free.fr but is now unfortunately offline. The only information we have about it is from one online review by a French man who reports that the Kuthumpas provided an effective solution to his health problems in 2003 and also a short promotional description of the Centre: “Centre kuthumpa. Centre en Dordogne avec 2 lamas kuthumpas praticiens de médecine tibétaine, aide à la reconstruction d’un monastère kuthumpa en Inde” which translates as “Kuthumpa Centre. A centre in the Dordogne with 2 Kuthumpa lamas who are practitioners of Tibetan medicine and who are seeking to aid with the reconstruction of a Kuthumpa monastery in India.”

The exact whereabouts in India of this “monastère Kuthumpa” currently remains unknown to us but it is certainly interesting to think that the Kuthumpas – or some of them at least – have relocated to India, obviously being unable to remain in Tibet since the Chinese invasion. It may well be that the Master Kuthumi is even there with them, which should not be surprising to us in light of our being told in Volume 2 of “The Secret Doctrine” that a Master of the Wisdom, a high Mahatma of the Brotherhood – “only changes his body from time to time; he is ever the same, knowing neither rest nor Nirvana, spurning Devachan and remaining constantly on Earth for the salvation of mankind.”

What about the Master Morya? We know that the Master K.H. is a Kashmiri Brahmin by birth and the Master M. is often described as being by birth a Rajput prince. Anyone who has dipped even slightly into the history of Mother India will have heard of the great Indian dynasty of the Moryas, Chandragupta Morya being perhaps the most famous of all. A concise history of the Morya Empire, alternatively spelt Maurya Empire, can be read on Wikipedia at http://en.wikipedia.org/wiki/Maurya_Empire The word “Morya” or “Maurya” is considered to be derived from the similar name of a Rajput tribe. There must certainly be some connection here. One of the Hindu scriptures, the Matsya Purana, states that the Moryas will one day reign over India again, many thousands of years from now, and that the reign will be a purely spiritual one and perfect for all concerned.

In my article titled “Who are you, Madame Blavatsky?” (http://secretdoctrine.wordpress.com/2012/06/23/who-are-you-madame-blavatsky/) I quoted the words of the young Indian man Damodar K. Mavalankar (who according to HPB was the only Theosophist during her time who actually succeeded in his chelaship) from his diary where he describes overhearing a conversation between HPB and Majji (also spelt Maji and referred to in the book “Mystics, Ascetics and Saints of India” as “Shri Maji, the Benares Yogini” and “Shri Maji, the Recluse of Annandgupha”) in which it is mentioned that both Majji and HPB have the same Guru, namely the Master Morya, “who himself is a very great Adept, whose age is 300 years, although in appearance he seems to be only 40. He [Morya] will in a few centuries enter the body of a Kshatriya [the warrior caste of India] and do some great deeds for India, but the time had not yet come.”

Photo of the Master Morya’s turban which he left with Col. Olcott (co-founder of the Theosophical Society) after paying him a visit. More photos are at blavatskyarchives.com.

Elsewhere in the diary he states that the Master K.H. is also currently in a body aged around 300 years old. If they are still in the same bodies – and I see no reason why they shouldn’t be, if they had managed to remain in them for all of 300 years – then they would both now be around 425 years old. Eventually, of course, a Master’s body does wear out and they discard it in favour of a new one. One of the reasons they are often able to live so long at a time is by carefully avoiding the toxic atmosphere of the everyday world and living in a state and location of comparative isolation and seclusion. Madame Blavatsky writes, “We call them ‘Masters’ because they are our teachers; and because from them we have derived all the Theosophical truths, however inadequately some of us may have expressed, and others understood, them. They are men of great learning, whom we term Initiates, and still greater holiness of life. They are not ascetics in the ordinary sense, though they certainly remain apart from the turmoil and strife of your western world.”

In words that hold mystical fascination for all Theosophists, the Vayu Purana states:

“Two persons, Devapi, of the race of Kuru and Morya, of the family of Ikshwaku, continue alive throughout the four ages, residing at Kalapa [also translated as Katapa, which according to a Sanskrit Encyclopedia, is in Tibet]. They will return hither [i.e. to India] in the beginning of the Krita age… Morya the son of Sighru through the power of Yoga is still living… and will be the restorer of the Kshatriya race of the Solar dynasty.”

Let us look now, in just a small way, at the involvement of these two Masters with the Theosophical movement and with the writings and teachings of Madame Blavatsky.

In one letter, published in the books “Letters from The Masters of the Wisdom,” we find the Master Kuthumi saying about Blavatsky, “With occult matters she has everything to do. … She is our direct agent. I warn you against permitting your suspicions and resentment against ‘her many follies’ to bias your intuitive loyalty to her.” In regard to “The Secret Doctrine,” he writes in the same letter, ““Every mistake or erroneous nation, corrected and explained by her from the works of other theosophists was corrected by me, or under my instruction. It is a more valuable work than its predecessor [Isis Unveiled], an epitome of occult truths that will make it a source of information and instruction for the earnest student for long years to come.”

In my article titled “An Invitation to The Secret Doctrine,” (http://secretdoctrine.wordpress.com/an-invitation-to-the-secret-doctrine/) I said that “Madame Blavatsky makes it clear right from the start that she is merely the writer and not the author. The term ‘Secret Doctrine’ itself is simply an English rendering of the Sanskrit phrase ‘Gupta Vidya’ which is a term in Hinduism meaning ‘secret wisdom’, ‘secret knowledge’, ‘secret science’, ‘esoteric science’, ‘esoteric wisdom’, ‘esoteric doctrine’ or, simply, ‘Secret Doctrine.’ The Gupta Vidya is the secret Wisdom teaching of all the ages, that which underlies the esoteric essence of all the world’s religions, and which can be traced back as far as time itself. This hidden body of knowledge is in the hands of a relatively small number of individuals…Adepts, Masters belonging to a hidden esoteric brotherhood of initiates and illumined Souls. Most of us have heard of this brotherhood as the Great White Brotherhood or Great White Lodge. The vast majority of the contents of Blavatsky’s ‘Secret Doctrine’ – being that specific portion of the Gupta Vidya which was permitted by the Masters of the Wisdom to be given out to the general public at that point in time – was in fact either dictated to her telepathically by certain of the Masters, shown to her clairvoyantly, or simply written for her on handwritten notes by the Master Koot Hoomi and Master Morya, these notes materialising out of thin air onto her writing desk, in front of witnesses and often when Blavatsky was out of the room or still in bed asleep. Those particular Theosophists who claim – usually on hearsay and without ever having read it for themselves – that Blavatsky’s work is ‘full of mistakes and errors’ would do well to bear these facts in mind.”

Further letters from the Masters contained the following…

“The undersigned is happy to assure him [Dr Hubbe Schleiden] that The Secret Doctrine when ready, will be the triple production of M., Upasika [the Buddhist term meaning ‘female disciple’ by which the Masters called HPB] and the Doctor’s most humble servant.”
Signed – K.H.

“I, the humble undersigned Fakir certify that the ‘Secret Doctrine’ is dictated to Upasika partly by myself and partly by my Brother K.H.”
Signed – M.

Alice Bailey has claimed in her books that “The Secret Doctrine” was dictated to Madame Blavatsky by the Tibetan Master Djwhal Khul, who she stated was the inspirer of her own writings. This is in direct contradiction to the signed statements of the Masters themselves and merely serves the purpose of enabling her to easily explain away the countless major discrepancies between the teachings found in “The Secret Doctrine” and those in her own books, the proffered “explanation” being that time has moved on and that “The Secret Doctrine” was merely a preliminary and basically incomplete work whose value and import has now been superseded by the Tibetan’s teachings through her.

That those teachings given by her pseudo-Tibetan are highly suspect and misleading has been touched upon by myself in “31 Important Differences between Original Theosophy and Neo-Theosophy” at http://secretdoctrine.wordpress.com/2012/11/04/31-important-differences-between-theosophy-and-neo-theosophy/ and much more perfectly in Alice Leighton Cleather and Basil Crump’s book “The Pseudo-Occultism of Mrs A. Bailey” which in the preface includes the words, “Evidently, then, Mrs Bailey and the ‘Tibetan’ consider the scheme of evolution offered in the Secret Doctrine is inadequate, and offer their own in its place. Apart from the difficulty of discovering anything ‘systemic’ at all in Cosmic Fire, it is quite clear that the ‘Tibetan’ (if he is really one) is not in agreement with the Trans-Himalayan Brotherhood. In that case one would infer from what is said in the Mahatma Letters that he may belong to the ‘Red Capped Brothers of the Shadow’ (see Index under Dugpas). As K.H. says (p. 322): ‘the opposition represents enormous vested interests, and they have enthusiastic help from the Dugpas – in Bhutan and the Vatican!’ Hence the Christian terminology that characterises some of their efforts in the realm of Occultism.”

The entire “Pseudo-Occultism” book is well worth reading and if students of the

Early frontal photo of the Master Kuthumi. It could be the one he refers to in the Mahatma Letters as “a poor ferrotype produced in the days of the ‘Gaudeamus’ by a travelling female artist.”

Alice Bailey books are firmly convinced that their teachings come from the same Masters as Blavatsky’s then they should have nothing to fear in reading it…although how any honest person can have made a serious study of “The Secret Doctrine” or HPB’s other works and claim that the Alice Bailey teachings are in synthesis and accord with it is a mystery. For those who are interested in reading more about the actual writing process of “The Secret Doctrine” and of the Master Morya and Kuthumi’s input into it, I recommend the book “Reminiscences of H.P. Blavatsky and The Secret Doctrine” by Countess Constance Wachtmeister.

This now brings us onto the issue of whether the Master Kuthumi or Master Morya have been giving out any new teachings to the world since HPB’s time. We have already irrefutably quashed – with the Master’s own words – any pretence of validity or legitimacy to the manifold claims of the channellers and “Ascended Master” followers. But what about other and more sensible sounding teachings that have been presented to the world under the names of the Masters, along more Theosophical lines? The fact that all of them contradict, to greater or lesser degrees and in various different ways, the original teachings of the Masters is in itself a clear indication that things are not always what they claim to be. Of course no-one can be aware of the great contradictions and discrepancies unless they have read and studied the original teachings for themselves and many choose not to do this, encouraged no doubt by the fact that the later/newer teachings claim to have superseded the original while also (deceptively) reassuring the readers that there aren’t actually any contradictions.

In one letter, the Master Kuthumi writes, “We employ agents – the best available. Of these for the past thirty years the chief has been the personality known as H.P.B. to the world (but otherwise to us). Imperfect and very troublesome, no doubt, she proves to some, nevertheless, there is no likelihood of our finding a better one for years to come – and your theosophists should be made to understand it. Since 1885 I have not written, nor caused to be written save thro’ her agency, direct and remote, a letter or line to anybody in Europe or America, nor communicated orally with, or thro’ any third party. Theosophists should learn it. You will understand later the significance of this declaration so keep it in mind.”

Most Theosophists are familiar with the idea that the last quarter of every century provides a special opportunity for the Brotherhood to bring about new changes in the world, through a previously unknown aspect of spiritual teaching and understanding. It was stated in the Masters’ own words and also by Madame Blavatsky that the last 25 years of the 19th century would be the maximum possible duration of the Masters’ involvement with humanity at large and that after that point no new aspect of the Teaching (the Esoteric Doctrine) would or could be given out until the closing quarter of the next century, i.e. from 1975-2000. And they said that even this next effort (1975) was provisional, based on how humanity, spiritual people, and Theosophists themselves would react to and deal with the Teaching given out from 1875 onward. As the main branch of the Theosophical Society, under Annie Besant’s direction, made a conscious decision after HPB’s death to disregard, ignore, and virtually reject her teachings and those of her Masters, in favour of the self-proclaimed clairvoyant revelations of C.W. Leadbeater (which in turn became the root and source of the Alice Bailey teachings) and as even the vast majority of those who call themselves Theosophists or students of the Ageless Wisdom today have no idea of – or interest in –what the Masters themselves actually taught, and as spiritually interested people in general have proven themselves to often love fantasy more than reality, the Brotherhood and the Masters can hardly be blamed for deciding not to bother with the 1975 effort.

In the “Preliminary Memorandum to the Esoteric Section of the Theosophical Society” in 1888, HPB wrote, “Let every member know, moreover, that the time for such priceless acquisition is limited… there remain but a few years to the last hour of the term – namely, till December the 31st, 1899. Those who will not have profited by the opportunity (given to the world in every last quarter of a century)…will advance no further than the knowledge already acquired. No Master of Wisdom from the East will himself appear or send any one to Europe or America after that period… Such is the Law, for we are in Kali Yuga – the Black Age – and the restrictions in this cycle, the first 5000 years of which will expire in 1897, are great and almost insuperable.”

Alice Leighton Cleather opined, rightly or wrongly, that “the only possible conclusion to be drawn from this is that, when in 1891 H.P. Blavatsky passed away (or rather was ‘recalled’) nine years before the limit of time within which the Masters’ help could be given, it was because They saw that the T.S. [Theosophical Society] had definitely failed, that it could no longer be kept alive.”

There are some who say that HPB must have been mistaken in her words to the Esoteric Section but there is no reason why she should have been mistaken. What she was saying had already been repeatedly put across by the Mahatmas themselves, right from the start of the movement and as there is evidence to suggest that Helena Blavatsky herself was simply a vehicle and vessel which a certain Indian Master (not Morya or Kuthumi but one of their associates whose name is unknown to us) worked through – this being stated and described by numerous people, including Maji the female Yogi of Benares – it makes this opinion highly implausible. It is up to the reader to draw his or her own conclusions from the facts presented here and elsewhere but to do so seriously and intelligently rather than dismissively brushing the whole matter aside as if it isn’t important. It obviously is important, for the Masters and HPB to make such strong and definite statements.

The last known Mahatma Letter was received in 1900 by Annie Besant, after several years of silence on their part. This is the last legitimate contact and communication from the Masters on record. Written and signed by the Master K.H., its words are as relevant and important to each one of us today as individuals as they were to Annie Besant and the future of the Theosophical movement back then. The capitals are in the original:

“HOW FEW ARE THEY WHO CAN KNOW ANYTHING ABOUT US [the Masters]. ARE WE TO BE PROPITIATED AND MADE IDOLS OF. …We ask not for the worship of ourselves. The disciple should in no way be fettered. Beware of an esoteric popery… The T.S. must safely be ushered into the new century. You have for some time been under deluding influences. Shun pride, vanity and love of power. Be not guided by emotion but learn to stand alone. Be accurate and critical rather than credulous. THE MISTAKES OF THE PAST IN THE OLD RELIGIONS MUST NOT BE GLOSSED OVER WITH IMAGINARY EXPLANATIONS… THE CANT ABOUT ‘MASTERS’ MUST BE SILENTLY AND FIRMLY PUT DOWN. Let the devotion and service be to that Supreme Spirit alone of which each one is a part. Namelessly and silently we work and THE CONTINUAL REFERENCES TO OURSELVES AND THE REPETITION OF OUR NAMES RAISES UP A CONFUSED AURA THAT HINDERS OUR WORK. You will have to leave a good deal of your emotions and credulity before you become a safe guide among the influences that will commence to work in the new cycle…those who lead must leave aside their weak predilections for the forms and ceremonies of any particular creed and show themselves to be true Theosophists both in inner thoughts and outward observance. The greatest of your trials is yet to come.”

Theosophy is not about the Masters. It is about the Teaching given to us by the Masters and their intent is for that Teaching – which, amongst other things, they called “the Esoteric Philosophy” – to be known, studied, shared, and LIVED. May we all become self-inspired and self-empowered to know the Knowledge and to live the Life.

By MW, August 2012

“The first and most important of our objections is to be found in our Rules. True, we have our school and teachers, our neophytes and shaberons (superior adepts), and the door is always opened to the right man who knocks. And we invariably welcome the newcomer; – only, instead of going over to him he has to come to us. More than that: unless he has reached that point in the path of occultism from which return is impossible, by his having irrevocably pledged himself to our association, we never – except in cases of utmost moment – visit him or even cross the threshold of his door in visible appearance.” – Master K.H., Mahatma Letter #2

“A solitary pearl is soon outshone in the midst of a heap of false diamonds, when there’s no jeweller to point out its worth.” – Master M., Mahatma Letter #42

~ ~ ~ ~ ~ ~ ~

* NEW! (1/1/2013) – “Insights from the Mahatma Letters” – http://secretdoctrine.wordpress.com/2013/01/01/insights-from-the-mahatma-letters/

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