THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES THE OCCULT WORLD BY THE SAME AUTHOR. ESOTERIC BUDDHISM. Crown Svo, pp. 235. Cloth, 7s. 6d. THE OCCULT WORLD A. P. S I N N E T T PRESIDENT OF THE SIMLA ECLECTIC THEOSOPHICAL SOCIETY THIRD EDITION LONDON TRUBNER & CO., LUDGATE HILL 1SS3 \_All rights reserved] EALLANTYNE, HANSON AND CO., EDINBURGH CHANDOS STREET, LONDON / JDcMcation. BP /ft 3 To one whose comprehension of Nature and Humanity ranges so far beyond the science and philosophy of Europe, that only the broadest-minded representatives of either will be able to realize the existence of such powers in Man as those he constantly exercises, — to KOOT HOOMI LAL SINGH, whose gracious friendship has given the present writer his title to claim the attention of the European world, this little volume, with permission sought and obtained, is affec- tionately dedicated. A. P. SlNNETT. 35 PREFACE THE SECOND EDITION. If I had time to write this book again, a year having now elapsed since its publication, I should have to enlarge it enormously. I have learned so much in the interim, that I am almost pleased to think I knew so (relatively) little when I wrote it. If I had approached the task then, from .my present standpoint, I might have given up the idea of performing it at all in the few brief months of leisure which a holiday trip to England enabled me to bestow on it. But the book was easily undertaken while there was only a little to say, and the short story of external facts which claimed telling a year ago, was soon told. A second edition is now required, and some further ex- planations must be prepared before I can let this go forth. But these must, I regret to say, for the present be kept within the narrowest limits. I have long since returned to the current duties of a very onerous appointment ; and I cannot at present attempt to write, what I nevertheless hope to be able to write at some future time, a book which shall not merely call the attention of the world at large to the existence of the wonderful fraternity of occultists here spoken of as "The Brothers," but shall present in a shape acceptable to western readers, the outlines of the knowledge they possess, concerning the origin, constitution, and destinies of Man. viii PREFACE. The correspondence which forms the kernel of the present volume, has largely expanded, during the last twelve months ; but to attempt the incorporation of fresh letters with the present collection would be to set an altogether new under- taking on foot. I must be content to add one final chapter, the motive of which will lie plainly on the surface, and to give my readers the assurance that, even though I might, if other engagements permitted, add largely to the present record, at almost every step, still, as it stands, it contains nothing which requires alteration, nothing which is mis- leading or inaccurately described in any particular. But some remarks made by my reviewers claim attention. I have been much more amused than annoyed at the sar- casms directed against my " credulity" in connection with my plain narrative of fact, and at the bitter disgust ex- hibited by various organs of orthodoxy at the idea that there may really be something in Heaven and earth not dreamed of in their philosophy — something sufficiently real to be not merely talked about in poetry, but observed at given times and places, and described in straightforward prose. " Evidently sincere," says one reviewer, " and so candid that hostility to the writer is disarmed by pity." But besides deploring my own intellectual inferiority, which it is quite within the discretion of my critics to esti- mate as they please, they have in many cases endeavoured to weaken the value of my evidence by suggesting that I have been imposed upon by Madame Blavatsky. Now, first of all, some of the experiences I have had since this book was first published have been lifted clean out of reach of Madame Blavatsky ; but to these I will refer more fully in my concluding chapter. Secondly, as Madame Blavatsky 's friends in this country grew annoyed last autumn at the reiteration of insulting suspicions about her trustworthiness and motives of action, they took steps to establish her real identity and station in life, in a manner which should once for all convict of imbecility any person who should again PREFACE. ix suggest that she might be an adventuress pursuing purposes of gain. That these measures were not taken unnecessarily may be made sufficiently clear without quoting any Indian newspapers, by reference to some of the reviews of this book, which appeared in London. The St. James's Gazette (June 22, 1 88 1 ) refers to Madame Blavatsky as "a mys- terious character, a Russian lady naturalized in the United States," and her " nationality and character sufficiently account in the opinion of many for the general interest she has taken in Mr. Sinnett's psychological development." The Athenaeum says of her (August 27, 1881), " He," the present writer, " appeai-s to have no more knowledge than we have of the degree of the rank, or the extent of the fortune, which she enjoyed in her native land ; and until that is ascertained, the incredulous will persist in suggesting that for 'a Russian by birth, though naturalized in the United States,' without visible means of subsistence, the chance of living at free cpiarters in the houses of well- to-do Indian officials might have its attractions." Far worse than this even was the language employed by the Saturday Review. In an article attacking the Theosophical move- ment generally (September 3, 18S1), that paper actually denounced Madame Blavatsky and Colonel Olcott, the President of the Theosophical Society, as " a couple of un- scrupulous adventux-ers," and expressed a doubt " whether Colonel Olcott's title was earned in the war of Secession or at the bar of a drinking saloon." In order to vindicate Madame Blavatsky's character (first of all) from these gross expressions, I wrote to her uncle, General Fadeeff, Joint Secretary of State in the Home Department at St. Petersburg, enclosing an open letter from Madame Blavatsky to him, in which she asked him to reply to the fact that she really was — herself. After showing both these letters to a gentleman on the Viceroy's staff — a neutral person as regards the whole subject, and quite unconcerned with occultism — 1. posted them with my own x PREFACE. hands, and in due time the answer came back, directed as I had requested, in the note which our neutral friend saw, to his care. General Fadeeff sent the following certificate : — "I certify by the present that Madame H. P. Blavatsky, now residing at Simla (British India), is from her father's side the daughter of Colonel Peter Hahn, and grand-daughter of Lieutcnant-General Alexis Halm von Ilottenstern-Hakn (a noble family of Mecklenburg, Germany, settled in Russia). And that she is from her mother's side the daughter of Helene Fadeeff, and grand-daughter of Privy Councillor Andrew Fadeeff and of the Princess Helene Dolgorouki ; that she is the widow of the Councillor of State, Nicephore Blavatsky, late Vice-Governor of the Province of Frivan, Caucasus. " (Signed) Major-General Kostislav Fadeeff, "of H. I. Majesty's Staff, " Joint Secretary of State at the Ministry of the " Interior. "St. Petersburg, 29, Little Morskaya, "iSth September, 1SS1." I also received a little later a letter from Madame Fadeeff, sister of the General Fadeeff just mentioned, eagerly and amply confirming these statements, and enclosing certain portraits of Madame Blavatsky taken at various periods of her life, but obviously portraits of the lady we all know in India. Concerning these Madame Fadeeff wrote :— " To establish her identity I enclose in this letter two of her portraits, one taken twenty years ago in my presence, the other sent from America four or five years ago. Furthermore, in order that sceptics may not conceive suspicions as to my personal identity, I take the liberty of re- turning your letter, received through M. le Prince Dondoukoff-Korsakoff, Governor-General of Odessa. I hope that this proof of authenticity is perfectly satisfactory. I believe, moreover, that you will have already received the certificate of the individuality of Madame Blavatsky that the Governor-General desired himself to send to Bombay." The allusion here to Prince Dondoukoff-Korsakoff (now Viceroy of the Caucasus) is explained by the fact that I for- warded my letter for General Fadeeff to his care, knowing him to be an old friend of Madame Blavatsky 's. He him- self has since sent her letters which I have seen, expressing, PREFACE. xi besides warm sympathy and personal friendship, no small measure of (well deserved) contempt for persons, who, per- sonally knowing her, could misunderstand her true character. The originals of the true documents quoted above are in French, but I give an exact translation. Madame Fadeeff took the trouble to have her own signature to the letter to me authenticated by the Notary of the Bourse at Odessa, whose seal is attached. I need not here prolong this explanation by inserting documents relating to Colonel Olcott, as these are referred to in a letter I am about to quote. In reply to the unjust and groundless attack made by the Saturday Review, Mr. A. 0. Hume, C.B., son of the late Joseph Hume, 31. P., and late Secretary to the Government of India, wrote to that paper : — '•'As regards Colonel Olcott's title, the printed papers which I send by this same mail will prove to yon that that gentleman is an officer of the American army, who rendeied good service during the war (as will he seen from the letters of the Judge Advocate-General, the Secretary of the Navy, and the Assistant-Secretaries of War and of the Treasury), and who was sufficiently well known and esteemed in his own country to induce the President of the United States to furnish him with an auto- graph letter of introduction and recommendation to all Ministers and ( lonsuls of the United States, on the occasion of his leaving America for the East, at the close of 1S7S. " Surely this is scarcely the kind of men to whom the epithet ' un- scrupulous adventurer' can be. justly applied. " I may add, from my own knowledge, that a purer-minded, more noble, or more self-devoted gentleman than Colonel Olcott does not exist. He may be right or wrong in his belief, but to the cause of that belief he has devoted his fortune, energies, and the remainder of his life; and while 1 can quite understand many treating him as a fanatic, I confess that 1 am surprised at a paper, of the high class to which the Saturday Beview I elongs, denouncing such a man as an 'unscrupulous adventurer.' " A- :• garde .Madame Blavatsky (iu Russia still ' Son Excellence Madame la Generate IIi.i.i.m; 1'. Blavatsky,' b she dropped all titles on Lecoming a naturalized American xi i PREFACE. citizen). She is the widow of General N. V. Blavatsky, Governor during the Crimean War, and for many years, of Erivan in Armenia. She is the eldest daughter of the late Colonel Hahn, of the Russian Horse Artillery, and grand-daughter of Princess Dolgorouki of the elder branch which died with her. The present Princess Dolgorouki belongs to the younger branch. The Countess Ida v. Halm-Halm was Madame Bla- vatsky's father's first cousin. Her father's mother married, after her husband's death, Prince Vassiltchikoff. General Fadeeff, well known even to English readers, is her mother's youngest brother. She is well known to Prince Loris Melikolf, and all who were on the staff, or in society, when Prince Michael S. AVorouzoff was Viceroy of the Caucasus. Prince Emile v. Sayn Wittgenstein, cousin of the late Empress of Russia was an intimate friend of hers, and corresponded with her to the day of his death, as has done his brother Ferdinand, who lately com- manded some Regiment (Cossacks of the Guard, I think) in Turkestan. Her aunt, Madame do Witte, who like the rest of her family corresponds regularly with her, and indeed her whole family, are well known to Prince Dondoukofif-KorsakofF, at present Governor-General of < )dessa . "I could add the names of scores of other Russian nobles who are well acquainted with her ; for she is as well known and connected in Russia as Lady Hester Stanhope was in England; but I think 1 have said enough to convince any impartial person that she is scarcely the kind of woman 1'kely to be an 'unscrupulous adventuress.' " Ladies are not generally prone to taking fancies to outside ladies ; there is very commonly a little suppressed sex-jealousy of those especially who are cleverer than themselves ; but Madame Blavatsky has lived for months at a time in my house, and is certainly one of the cleverest women I ever met, and yet all the ladies of my house have learnt to love- dearly this energetic, crotchety, impulsive, self-devoted old woman. Any one may set her down as a mystic or a visionary, but no one who knows her can doubt her all-consuming faith in the mission to which she has sacrificed her life. " But, after all, can you rightly call people adventurers who not only make no money out of the cause they espouse, but, on the contrary, spend on it every farthing that they can spare from their private means? If not, then assuredly Colonel Olcott and Madame Blavatsky are not adventurers, for to my certain knowledge they have spent on the Theosophical Society over £2,000 (two thousand pounds) more than its total receipts. The accounts have been regularly audited, printed, and published, so that any one may satisfy themselves on this head. "But it will be asked what is this grand cause? It is the formation PREFACE. xiii and development of the Theosophical Society, the objects of which, as stated in the published rules, are as follows: — " First. — To form the nucleus of a Univrsal Brotherhood of Humanity. " Second. — To study Aryan literature, religion, and science. " Third. — To vindicate the importance of this inquiry. "Fourth. — To explore the hidden mysteries of Nature and the latent powers of man. " Now, these objects may be considered Utopian or visionarj', but they seem to me innocent enough, and hardly the kind of objects that would satisfy unscrupulous adventurers. ****** " There are many other misconceptions involved in the article under reference, to which objection might reasonably be taken ; but these are perhaps of less importance. All I desire now to make clear is, that so far from being 'unscrupulous adventurers,' Colonel Olcott and Madame Blavatsky are very unworldly, unselfish, pure-minded people, who are devoting their time, their property, and their lives to a cause which even, if Utopian, is unobjectionable, and may incidentally be productive (indeed, it already has been so) of much good. " I remain, yours obediently, "A. 0. HUME, " Late Sec. to the Govt, of India.'' Gentle and temperate as this letter was, and unfair as had been the imputations which evoked it, the Saturday Revi< j ir to the shame of that journal as it seems to me, never insert*-,/ it. It is true that before the letter reached home, commu- nications had apparent^ been made to the Saturday Review, by some friends of Colonel Olcott, and the following grace- less and grudging admission had been published in the paper of Sept. 1 7 : — "We have received a letter from a friend of Colonel Olcott, objecting to some strictures which we lately made upon that gentleman and Madame Blavatsky as founders of the so-called Theosophical Society of India. Our remarks were based upon the published accounts of their doings, which struck us as bearing f the 'ftjii/ii mediums' in Europe and America. We are quite willing to accept our correspondent's statement that Colonel Olcott occupied an honourable position in his own country, and to believe that both lie and Madame Blavatsky are credulous enthusiasts and no! unscrupulous adventurers. When, liowevei people promulgate pernicious theories xiv PREFACE. and adopt practices which, under another name, have been authori- tatively pronounced illegal and mischievous, they must not be surprised if, in the absence of private information as to their biography, they lay themselves open to adverse criticism."' This paragraph, the previous publication of which justi- fied the Saturday Review (in its own sight) in taking no notice of Mr. Hume's letter, is itself full of fresh insinua- tions which are groundless and untrue, as any reader of the present volume will perceive ; but in India, at all events, considerable publicity has been given to the documents quoted above, as also to others of the same series, which it seems unnecessary to republish here in full, and whatever opinion may be formed by careless observers who will not take the trouble to investigate them, concerning the tenets of occultism, there is no longer any room there for two opinions about the blameless lives and pure devotion of the leading representatives of the Theosophical Society. CONTENTS. PAGE Introduction i Occultism and its Adepts n The Theosophical Society 20 Recent Occult Phenomena 30 Teachings of Occult Philosophy 105 Conclusion n& THE OCCULT WORLD. INTRODUCTION. There is a school of Philosophy still in existence of which modern culture has lost sight. Glimpses of it are discernible in the ancient philosophies with which all educated men are familiar, but these are hardly more intelligible than frag- ments of forgotten sculpture, — less so, for we comprehend the human form, and can give imaginary limbs to a torso ; but we can give no imaginary meaning to the hints coming down to us from Plato or Pythagoras, pointing, for those who hold the clue to their significance, to the secret know- ledge of the ancient world. Side lights, nevertheless, may enable us to decipher such language, and a very rich intel- lectual reward offers itself to persons who are willing to attempt the investigation. For, strange as the statement will appear at first sight, modern metaphysics, and to a large extent modern physical science, have been groping for centuries blindly after know- ledge which occult philosophy has enjoyed in full measure all the while. Owing to a train of fortunate circumstances, I have come to knoio that this is the case; I have come into some contact with persons who are heirs of a greater know- ledge concerning the mysteries of Natureand humanity than modern culture has yet evolved ; and my present wish is to sketch the outlines of this knowledge, to record with exacti- tude the experimental proofs I have obtained that occult science invests its adepts with a control of natural forces superior to that enjoyed by physicists of the ordinary type, and the grounds there are for bestowing the most respectful THE OCCULT WORLD. consideration on the theories entertained by occult science concerning the constitution and destinies of the human soul. Of course people in the present day will be slow to believe that any knowledge worth considering can be found outside the bright focus of European culture. Modern science has accomplished grand results by the open method of investiga- tion, and is very impatient of the theory that persons who ever attained to real knowledge, either in sciences or metaphysics, could have been content to hide their light under a bushel. So the tendency has been to conceive that occult philosophers of old — Egyptian priests, Chaldean Magi, Essenes, Gnostics, theurgic Neo-Platonists, and the rest — who kept their knowledge secret, must have adopted that policy to conceal the fact that they knew very little. Mystery can only have been loved by charlatans who wish to mystify. The conclusion is pardonable from the modern point of view, but it has given rise to an impression in the popular mind that the ancient mystics have actually been turned inside out, and found to know very little. This impression is absolutely erroneous. Men of science in former ages worked in secret, and instead of publishing their discoveries, taught them in secret to carefully selected pupils. Their motives for adopting that policy are readily intelligible, even if the merits of the policy may seem still open to discussion. At all events, their teaching has not been forgotten; it has been transmitted by secret initiation to men of our oavii time, and while its methods and its practical achievements remain secrets in their hands, it is open to any patient and earnest student of the question to satisfy himself that these methods are of supreme efficacy, and these achievements far more admirable than any yet standing to the credit of modern science. For the secrecy in which these operations have been shrouded has never disguised their existence, and it is only in our own time that this has been forgotten. Formerly at great public ceremonies, the initiates displayed the powers with which their knowledge of natural laws invested them. "We carelessly assume that the narratives of such displays describe performances of magic : we have decided that there is no such thing as magic, therefore the narratives must have been false, the persons whom they refer to, impostors. But supposing that magic of old was simply the science of INTRODUCTION. raao-i, of learned men, there is no magic, in the modern sense, left in the matter. And supposing that such science — even in ancient times already the product of long ages of study — had gone in some directions further than our much younger modern science has yet reached, it is reasonable to conclude that some displays in connection with ancient mysteries may have been strictly scientific experiments, though the}' sound like displays of magic, and would look like displays of magic for us now if they could be repeated. On that hypothesis, modern sagacity applying modern knowledge to the subject of ancient mysteries, may be merely modern folly evolving erroneous conclusions from modern ignorance. ^ But there is no need to construct hypotheses in the matter. The facts are accessible if they are sought for in the right way, and the facts are these : The wisdom of the ancient world — science and religion commingled, physics and meta- physics combined — was a reality, and it still survives. It is that which will be spoken of in these pages as Occult Philosophy. It was already a complete system of knowledge that had been cultivated in secret, and handed down to initiates for ages, before its professors performed experi- ments in public to impress the popular mind in Egypt and Greece. Adepts of occultism in the present day are capable of performing similar experiments, and of exhibiting results that prove them immeasurably further advanced than ordi- nary modern science in a comprehension of the forces of Nature. Furthermore, they inherit from their great pre- decessors a science which deals not merely with physics, but with the constitution and capacities of the human soul and spirit. Modern science has discovered the circulation of the blood ; occult science understands the circulation of the life-principle. Modern physiology deals with the body only ; occultism with the soul as well — not as the subject of vague, religious rhapsodies ; but as an actual entity, with properties that can be examined in combination with, or apart from, those of the body. It is chiefly in the East that occultism is still kept up — in India and in adjacent countries. It is in [ndiathal I have encountered it; and this little volume is written bo i e periences I have enjoyed, and to retail tho knowledge I have acquired. THE OCCULT WORLD. II. My narrative of events must be preceded by some further general explanations, or it would be unintelligible. The identity of occultism as practised in all ages, must be kept in view, to account for the magnitude of its organization, and for the astounding discovery that secluded Orientals may understand more about electricity than Faraday, more about physics than Tyndall. The culture of Europe has been developed by Europeans for themselves within the last few hundred years. The culture of occultists is the growth of vast periods long anterior to these, when civiliza- tion inhabited the East. And during a career which lias carried occultism in the domain of physical science far beyond the point we have reached, physical science has merely been an object for occultism of secondary import- ance. Its main strength has been devoted to meta- physical inquiry, and to the latent psychological faculties in man, faculties which, in their development, enable the occultist to obtain actual experimental knowledge concerning the soul's condition of extra-corporeal existence. There is thus something more than a mere archaeological interest in the identification of the occult system with the doctrines of the initiated organizations in all ages of the world's history, and we are presented by this identification with the key to the philosophy of religious development. Occultism is not merely an isolated discovery showing humanity to be possessed of certain powers over Nature, which the narrower study of Nature from the merely materialistic standpoint has failed to develop ; it is an illumination cast over all previous spiritual speculation worth anything, of a kind which knits together some apparently divergent systems. It is to spiritual philosophy much what Sanscrit was found to be to comparative philology ; it is a common stock of philosophical roots. Judaism, Christianity, Buddhism and the Egyptian theology are thus brought into one family of ideas. Occultism, as it is no new invention, is no specific sect, but the professors of no sect can afford to dispense with the side-lights it throws upon the conception of Nature and Man's destinies which they may have been induced by their own specific faith to form ; occultism, in fact, must be recognized by any one who will take the trouble to put INTRO D UCTION. before his mind clearly the problems with which it deals, as a study of the most sublime importance to every man who cares to live a life worthy of his human rank in creation, and who can realise the bearing on ethics of cer- tain knowledge concerning his own survival after death. It is one thing to follow the lead of a hazy impression that a life beyond the grave, if there is one, may be somehow benefitted by abstinence from wrong-doing on this side; it will clearly be another to realize, if that can be shown to be the case, that the life beyond the grave must, with the certainty of a sum-total built up of a series of plus and minus quantities, be the final expression of the use made of opportunities in this. I have said that the startling importance of occult know- ledge turns on the manner in which it affords exact and experimental knowledge concerning spiritual things which under all other systems must remain the subject of specu- lation or blind religious faith. It may be further asserted that occultism shows that the harmony and smooth con- tinuity of Nature observable in physics extend to those operations of Nature that are concerned with the phenomena of metaphysical existence. Before approaching an exposition of the conclusions con- cerning the nature of man that occult philosophy has reached, it may be worth while to meet an objection that may perhaps be raised by the reader on the threshold of the subject. How is it that conclusions of such great weight have been kept the secret property of a jealous body of initiates? Is it not a law of progress that truth asserts itself and courts the free air and light? Is it reasonable to suppose that the greatest of all truths — the fundamental basis of truth concerning man and Nature — should be afraid to show itself? With what object could the ancient professors of, or proficients in, occult philosophy keep the priceless treasures of their researches to themselves? Now, it is no business of mine to defend the extreme tenacity with which the proficients in occultism have hitherto nol only barred out the world from the knowledge of their knowledge, but have almost left it in ignorance. I li.it such know Ledge exi its. [t is enough here to point out thai it would be foolish to shut our eyes to a revelation that may now he partially conceded, merely because we arc THE OCCULT WORLD. piqued at the behaviour of those who have been in a posi- tion to make it before, but have not chosen to do so. Nor would it be wiser to say that the reticence of the occultists so far discredits anything we may now be told about their acquirements. When the sun is actually shining it is no use to say that its light is discredited by the behaviour of the barometer yesterday. I have to deal, in discussing the acquirements of occultism, with facts that have actually taken place, and nothing can discredit what is known to be true. No doubt it will be worth while later on to examine the motives which have rendered the occultists of all ages so profoundly reserved. And there may be more to say in justification of the course that has been pursued than is visible at the first glance. Indeed, the reader will not go far in an examination of the nature of the powers which proficients in occultism actually possess, without seeing that it is supremely desirable to keep back the practical exercise of such powers from the world at large. But it is one thing to deny mankind generally the key which unlocks the mystery of occult power ; it is another to withhold the fact that there is a mystery to unlock. However, the fur- ther discussion of that question here would be premature. Enough for the present to take note of the fact that secrecy after all is not complete if external students of the subject are enabled to learn as much about the mysteries as I shall have to tell. Manifestly, there is a great deal more behind, but, at all events, a great deal is to be learned by inquirers who mil set to work in the right way. And that which may now be learned is no new revelation at last capriciously extended to the outer world for the first time. In former periods of history, a great deal more has been known about the nature of occultism by the world at large than is known at this moment to the modern West. The bigotry of modern civilization, and not the jealousy of the occultist, is to blame if the European races are at this moment more generally ignorant of the extent to which psychological research has been carried, than the Egyptian populace in the past, or the people of India in the present day. As regards the latter, amongst whom the truth of the theory just suggested can easily be put to the test, you will find the great majority of Hindoos perfectly convinced of the truth of the main statements which I am about to IXTRODUCTION. put forward. They Jo not generally or readily talk about such subjects with Europeans, because these are so prone to stupid derision of views they do not understand or bebieve in already. The Indian native is very timid in presence of such ridicule. But it does not affect in the slightest degree the beliefs which rest in his own mind on the fundamental teaching he will always have received, and in many cases on odds and ends of experiences he may himself have had. The Hindoos are thus well aware, as a body, of the fact that there are persons who by entire devotion to certain modes of life acquire unusual powers in the nature of such as Europeans would very erroneously call supernatural.' They are quite familiar with the notion that such persons live secluded lives, and are inaccessible to ordinary curiosity ; and also with the fact that they are none the less approach- able by fit and determined candidates for admission to occult training. Ask any cultivated Hindoo if he has ever heard of Mahatmas and Yog Vidya or occult science, and it is a hundred to one that you will find he has — and, unless he happens to be a hybrid product of an Anglo-Indian University, that he fully believes in the reality of the powers ascribed to Yoga. It does not follow that he will at once say " Yes" to a European asking the question. He will probably say just the reverse, from the apprehension I have spoken of above ; but push your questions home and you will discover the truth, as I did, for example, in the case of a very intelligent English-speaking native vakeel in an influential position, and in constant relations with high European officials, last year. At first my new acquaintance met my inquiries as to whether he knew anything about these subjects with a wooden look of complete ignorance, and an explicit denial of any knowledge as to what I meant at all. It was not till the second time I saw him in private, at my own house, that by degrees it grew upon him that 1 was in earnest, and knew something about Yoga myself, and then he quietly opened out his real thoughts on the subject, and showed me that he knew not only perfectly well what I meant all along, but was stocked with information concerning occurrences and phenomena of an occult or apparently supernatural order, many of which had been observed in his own family and some by himself. The point of all this is that Europeans are not justified THE OCCULT WORLD. in attributing to the jealousy of the occultists the absolute and entire ignorance of all that concerns them which per- vades the modern society of the West. The West has been occupied with the business of material progress to the ex- clusion of psychological development. Perhaps it has done best for the world in confining itself to its speciality; but however this may be, it has only itself to blame if its concentration of purpose has led to something like retro- gression in another branch of development. Jacolliot, a French writer, who has dealt at great length with various phases of Spiritism in the East, was told by one who must have been an adept to judge by the language used ; " You have studied physical Nature, and you have obtained through the laws of Nature marvellous results — steam, electricity, &c. &c. For twenty thousand years or more we have studied the intellectual forces ; we have dis- covered their laws, and we obtain, by making them act alone or in concert with matter, phenomena still more astonishing than your own." Jacolliot adds: "We have seen things such as one does not describe for fear of making his readers doubt his intelligence .... but still we have seen them." III. Occult phenomena must not be confused with the phe- nomena of spiritualism. The latter, whatever they may be, are manifestations which mediums can neither control nor understand. The former are achievements of a conscious, living operator comprehending the laws with which he works. If these achievements appear miraculous that is the fault of the observer's ignorance. The spiritualist knows perfectly well, in spite of ignorant mockery on the part of outsiders content to laugh without knowing what they are laughing at, that all kinds of apparently supernatural occurrences do constantly take place for inquirers who hunt them with sufficient diligence. But he has never been able to get a clue to any other than a supernatural explanation of the causes at work. He has taken up a certain hypothesis faute de mieux in the first instance, and working always on this idea, has constructed such an elaborate edifice of theory round the facts that he is very reluctant to tolerate the INTRODUCTION. interposition of a new hypothesis which will oblige him to reconstruct his views almost from the beginning. There will be no help for this, however, if he belongs to the order of inquirers who care rather to be sure they have laid hold of the truth than to fortify a doctrine they have espoused for better or for worse. Broadly speaking, there is scarcely one of the phenomena of spiritualism that adepts in occultism cannot reproduce by the force of their own will, supplemented by a comprehension of the resources of Nature. As mil be seen when I come to a direct narrative of my own experiences, I have seen some of the most familiar phenomena of spiritualism produced by purely human agency. The old original spirit-rap which introduced the mightier phenomena of spiritualism has been manifested for my edification in a countless variety of ways, and under conditions which render the hypothesis of any spiritual agency in the matter wholly preposterous. I have seen flowers fall from the blank ceiling of a room under circumstances that gave me a practical assurance that no spiritual agency was at work, though in a manner as absolutely '• supernatural" in the sense of being produced without the aid of any material appliances as any of the floral showers by which some spiritual mediums are attended. I have over and over again received " direct writing," produced on paper in sealed envelopes of my own, which was created or precipitated by a hving human correspondent. I have information, which, though second-hand, is very trustworthy, of a great variety of other familiar spiritual phenomena produced in the same way by human adepts in occultism. But it is not my present task to make war on spiritualism. The announcements I have to make will, indeed, be probably received more readily among spiritualists than in the outer circles of the ordinary world, for the spiritualists are, at .ill events, aware, from their own experience, that the orthodox science of the day does not know tin; last word concerning mind and matter, while the orthodox outsider stupidly clings ton denial of facts when these are of a nature which he fore- sees himself unable to explain. As the facts of spiritualism, though accessible to any honest man who goes in search oi them, are not of a kind which any one can carry about and fling in the faces of pragmatic "sceptics" these latter are enabled to keep up their professions of incredulity without THE OCCULT WORLD. the foolishness of their position being obvious to each other, plain as it is to " the initiated." However, although in this way the ordinary scientific mind will be reluctant to admit either the honesty of my testimony or the conceivability of my explanations, it may allay some hostile prejudices to make clear at the outset that occultism has nothing whatever to do with spiritualism — that " the spirits" count for nothing at all in any of the abnormal experiences I shall have to relate. OCCULTISM AND ITS ADEPTS. OCCULTISM AXD ITS ADEPTS. The powers with which occultism invests its adepts include, to begin with, a control over various forces in Nature which ordinary science knows nothing about, and by means of which an adept can hold conversation with any other adept,, whatever intervals on the earth's surface may lie between them. This psychological telegraphy is wholly independent of all mechanical conditions or appliances whatever. And the clairvoyant faculties of the adept are so perfect and complete that they amount to a species of omniscience as regards mundane affairs. The body is the prison of the soul fur ordinary mortals. "We can see merely what comes before its windows ; we can take cognisance only of what is brought within its bars. But the adept has found the key of his prison and can emerge from it at pleasure. It is no longer a prison for him — merely a dwelling. In other words, the adept can project his soul out of his body to any place he pleases with the rapidity of thought. The whole edifice of occultism from basement to roof is so utterly strange to ordinary conceptions that it is difficult to know how to begin an explanation of its contents. How could one describe a calculating machine to an audience unfamiliar with the simplest mechanical contrivances and knowing nothing of arithmetic % And the highly cultured classes of modern Europe as regards the achievements of occultism are, in spite of the perfection of their literary scholarship and the exquisite precision of their attainments in their own departments of science, in the position as regards occultism of Imowing nothing about the A B C of i he subject, not hing about I he capacil Lesof the soul at all as distinguished from I be capacities of body and soul combined. The occultists for ages have devoted themselves to that study chiefly j they have accomplished results in connect ion THE OCCULT WORLD. with it which are absolutely bewildering in their magni- ficence ; but suddenly introduced to some of these, the prosaic intelligence is staggered and feels in a world of miracle and enchantment. On charts that show the stream of history, the nations all intermingle more or less, except the Chinese, and that is shown coming down in a single river without affluents and without branches from out of the clouds of time. Suppose that civilized Europe had not come into contact with the Chinese till lately, and suppose that the Cliinamen, very much brighter in intelligence than they really are, had developed some branch of physical science to the point it actually has reached with us ; suppose that particular branch had been entirely neglected amongst us, the surprise we should feel at taking up the Chinese discoveries in their refined development without having gradually grown familiar with their small beginnings would be very great. Now this is exactly the situation as regards occult science. The occultists have been a race apart from an earlier period than we can fathom — not a separate race physically, not a uniform race physically at all, nor a nation in any sense of the word, but a continuous association of men of the highest intelligence linked together by a bond stronger than any other tie of which mankind has experience, and carrying on with a perfect continuity of purpose the studies and traditions and mysteries of self-development handed down to them by their predecessors. All this time the stream of civilization, on the foremost waves of which the culture of modern Europe is floating, has been wholly and absolutely neglectful of the one study with which the occultists have been solely engaged. What wonder that the two lines of civilization have diverged so far apart that then- forms are now entirely unlike each other. It remains to be seen whether this attempt to reintroduce the long-estranged cousins will be tolerated or treated as an impudent attempt to pass off an impostor as a relation. I have said that the occultist can project his soul from his body. As an incidental discovery, it will be observed, he has thus ascertained beyond all shadow of doubt that he really has got a soul. A comparison of myths has some- times been called the science of religion. If there can really be a science of religion it must necessarily be occultism. On the surface, perhaps, it may not be obvious that religious OCCULTISM AND ITS ADEPTS. 13 truth must necessarily open out more completely to the soul as temporarily loosened from the body, than to the soul as taking cognisance of ideas through the medium of the phy- sical senses. But to ascend into a realm of immateriality, where cognition becomes a process of pure perception, while the intellectual faculties are in full play and centred in the immaterial man, must manifestly be conducive to an en- larged comprehension of religious truth. 1 have just spoken of the " immaterial man" as distin- guished from the body of the physical senses ; but, so complex is the statement I have to make, than I must no sooner induce the reader to tolerate the phrase than I must reject it for the future as inaccurate. Occult philosophy has ascertained that the inner ethereal self, which is the man as distinguished from his body, is itself the envelope of something more ethereal still — is itself, in a subtle sense of the term, material. The majority of civilized people believe that man has a soul which will somehow survive the dissolution of the body ; but they have to confess that they do not know very much about it. A good many of the most highly civilized, have grave doubts on the subject, and some think that researches in physics which have suggested the notion that even thought may be a mode of motion, tend to establish the strong probability of the hypothesis that when the life of the body is destroyed nothing else survives. Occult philosophy does not speculate about the matter at all ; it knows the state of the facts. St. Paul, who was an occultist, speaks of man as consti- tuted of body, soul, and spirit. The distinction is one that haidly fits in with the theory, that when a man dies his soul i-> translated to heaven, or hell for ever. What, then, becomes of the spirit, and what is the spirit as different from the soul, on the ordinary hypothesis'? Orthodox thinkers work out each some theory on the subject for himself. Either that the soul is the seat of the emotions ami the spirit of the intellectual faculties, or vice versd. No one can put such conjectures on a solid foundation, not (•■.en on the basis of an alleged revelation, lint St. Paul indulging in vague fancies when ho made use of the expre ion quoted. The spirit lie was referring to may be do i-rilied as tin: -oul of the soul. With that for the 14 THE OCCULT WORLD. moment we need not be concerned. The important point which occultism brings out is that the soul of man, while something enormously subtler and more ethereal and more lasting than the body, is itself a material reality. Not material as chemistry understands matter, but as physical science en bloc might understand it if the tentacular of each branch of science were to grow more sensitive and were to work more in harmony. It is no denial of the materiality of any hypothetical substance to say that one cannot de- termine its atomic weight and its affinities. The ether that transmits light is held to be material by any one who holds it to exist at all, but there is a gulf of difference between it and the thinnest of the gases. You do not always approach a scientific truth from the same direction. You may per- ceive some directly ; you have to infer others indirectly ; but these latter may not on that account be the less certain. The materiality of ether is inferable from the behaviour of light : the materiality of the soul may be inferable from its subjection to forces. A mesmeric influence is a force emanating from certain physical characteristics of the mes- merist. It impinges on the soul of the subject at a distance, and produces an effect perceptible to him, demonstrable to others. Of course this is an illustration and no proof. I must set forth as well as I am able — and that can but be very imperfectly — the discoveries of occultism without at first attempting the establishment by proof of each part of these discoveries. Further on, I shall be able to prove some parts at any rate, and others will then be recognized as indirectly established, too. The soul is material, and inheres in the ordinarily more grossly material body ; and it is this condition of things which enables the occultist to speak positively on the sub- ject, for he can satisfy himself at one coup that there is such a tiling as a soul, and that it is material in its nature, by dissociating it from the body under some conditions, and restoring it again. The occultist can even do this some- times with other souls ; his primary achievement, however, is to do so with his own. AVhen I say that the occultist Jcnoics he has a soul I refer to this power. He knows it just as another man knows he has a great coat. He can put it from him, and render it manifest as something separate from himself. But remember that to him, when OCCULTISM AND ITS ADEPTS. 15 the separation is effected, he is the soul and the thing put off is the body. And this is to attain nothing less than absolute certainty about the great problem of survival after death. The adept does not rely on faith, or on meta- physical speculation, in regard to the possibilities of his existence apart from the body. He experiences such an existence whenever he pleases, and although it may be allowed that the mere art of emancipating himself tem- porarily from the body would not necessarily inform him concerning his ultimate destinies after that emancipation should be final at death, it gives him, at all events, exact knowledge concerning the conditions under which he will start on his journey in the next world. While his body fives, his soul is, so to speak, a captive balloon (though with a very long, elastic, and imponderable cable). Captive ascents will not necessarily tell him whether the balloon will float when at last the machinery below breaks up, and he finds himself altogether adrift ; but it is something to be an aeronaut already, before the journey begins, and to know certainly, as I said before, that there are such things as balloons, for certain emergencies, to sail in. There would be infinite grandeur in the faculty I- have described alone, supposing that were the end of adeptship : but instead of being the end, it is more like the beginning. The seemingly magic feats which the adepts in occultism have the power to perform, are accomplished, I am given to understand, by means of familiarity with a force in Nature which is referred to in Sanscrit writings as akas. "Western science has done much in discovering some of the properties and powers of electricity. Occult science, ages before, had done much more in discovering the properties and powers of akas. In "The Coming Eace," the late Lord' Lytton, whose connection with occultism appears to have been closer than the world generally has yet realized, gives a fantastic and imaginative account of the wonders achieved in the world to which his hero penetrates, by means "I' Vril. In writing of Vril,Lord Lytton has clearly been pod i ffl " g akas. " The Coming Race" is described as a people entirely unlike adepts in many essentia] particulars as a complete nation, for one thing, of men and women al] equally handling the powers, even from childhood, which — or some of which among others not described — the adepts 16 THE OCCULT WORLD. have conquered. This is a mere fairy-tale, founded on the achievements of occultism. But no one who has made a study of the latter can fail to see, can fail to recognize "with a conviction amounting to certainty, that the author of " The Coming Race" must have been familiar with the leading ideas of occultism, perhaps with a great deal more. The same evidence is afforded by Lord Lytton's other novels of mystery, "Zanoni," and "The Strange Story." In " Zanoni" the sublime personage in the background, Mejnour, is intended plainly to be a great ade])t of Eastern occultism, exactly like those of whom I have to speak. It is difficult to know why in this case, where Lord Lytton has manifestly intended to adhere much more closely to the real facts of occultism than in " The Coming Race," he should have represented Mejnour as a solitary survivor of the Rosicrucian fraternity. The guardians of occult science are content to be a small body as compared with the tremendous importance of the knowledge which they save from perishing, but they have never allowed their numbers to diminish to the extent of being in any danger of ceasing to exist as an organized body on earth. It is difficult, again, to understand why Lord Lytton, having learned so much as he certainly did, should have been content to use up his information merely as an ornament of fiction, instead of giving it to the world in a form which should claim more serious consideration. At all events, prosaic people will argue to that effect ; but it is not impossible that Lord Lytton himself had become, through long study of the subject, so permeated with the love of mystery which inheres in the occult mind apparently, that he preferred to throw out his information in a veiled and mystic shape, so that it would be intelligible to readers in sympathy with himself, and would blow unnoticed past the commonplace understanding without awakening the angry rejection which these pages, for example, if they are destined to attract any notice at all, will assuredly encounter at the hands of bigots in science, religion, and the great philosophy of the common-place . Akas, be it, then, understood is a force for which we have no name, and in reference to which we have no experience to guide us to a conception of its nature. One can only s^rasp at the idea required by conceiving that it is as much more potent, subtle, and extraordinary an agent than OCCULTISM AND ITS ADEPTS. 17 electricity, as electricity is superior in subtlety and varie- gated efficiency to steam. It is through his acquaintance with the properties of this force, that the adept can accomplish the physical phenomena which I shall presently be able to show are within his reach, besides others of far greater magnificence. II. "Who are the adepts who handle the tremendous forces of which I speak? There is reason to believe that such adepts have existed in all historic ages, and there are such adepts in India at this moment, or in adjacent countries. The identity of the knowledge they have inherited, with that of ancient initiates in occultism, follows irresistibly from an examination of the views they hold and the faculties they exercise. The conclusion has to be Avorked out from a mass of literary evidence, and it will be enough to state it for the moment, pointing out the proper channels of research in the matter afterwards. For the present let us consider the position of the adepts as they now exist. They constitute a Brotherhood, or Secret Association, which ramifies all over the East, but the principal seat of which for the present I gather to be in Thibet. But India has "not yet been deserted by the adepts, and from that country they still receive many recruits. For the great fraternity is at once the least and the most exclusive organi- zation in the world, and fresh recruits from any race or country are welcome, provided they possess the needed qualifications. The door, as I have been told by one who is himself an adept, is always open to the right man who knocks, but the road that has to be travelled before the door is reached is one which none but very determined travellers can hope to pass. It is manifestly impossible that I can describe its perils in any but very general terms, bat it is not necessary to have learned any secrets of initiation to understand the character of the training through which a neophyte musl pass lie fore he attains the dignity of a proficient in occultism. The adept is not made : he becomes, as I have been constantly assured, and the process of becoming is mainly in bis own hands. Never, I believe, in less than seven years from the time c iS THE OCCULT WORLD. at which a candidate for initiation is accepted as a proba- tioner, is he ever admitted to the very first of the ordeals, whatever they may be, which bar the way to the earliest degrees of occultism, and there is no security for him that the seven years may not be extended ad libitum. He has no security that he will ever be admitted to any initiation whatever. Nor is this appalling uncertainty, which would alone deter most Europeans, however keen upon the subject intellectually, from attempting to advance, themselves, into the domain of occultism, maintained from the mere caprice of a despotic society, coquetting, so to speak, with the eagerness of its wooers. The trials through which the neophyte has to pass are no fantastic mockeries, nor mimicries of awful peril. Nor, do I take it, are they artificial barriers set up by the masters of occultism, to try the nerve of their pupils, as a riding-master might put up fences in his school. It is inherent in the nature of the science that has to be explored, that its revelations shall stagger the reason and try the most resolute courage. It is in his own interest that the candidate's character and fixity of purpose, and perhaps his physical and mental attributes, are tested and watched with infinite care and patience in the first instance, before he is allowed to take the final plunge into the sea of strange experiences through which he must swim with the strength of his own right arm, or perish. As to what may be the nature of the trials that await him during the period of his development, it will be obvious that I can have no accurate knowledge, and conjectures based on fragmentary revelations picked up here and there are not worth recording, but as for the nature of the life led by the mere candidate for admission as a neophyte it will be equally plain that no secret is involved. The ultimate development of the adept requires amongst other things a life of absolute physical purity, and the candidate nmst. from the beginning give practical evidence of his willingness to adopt this. He must, that is to say, for all the years of his probation, be perfectly chaste, perfectly abstemious, and indifferent to physical luxury of every sort. This regimen does not involve any fantastic discipline or obtrusive asceticism, nor withdrawal from the world. There would be nothing to prevent a gentleman in London society OCCULTISM AND ITS ADEPTS. 19 from being in full training for occult candidature without anybody about him being the wiser. For true occultism, the sublime attachment of the real adept, is not attained through the loathsome asceticism of the ordinary Indian fakeer, the yogi of the woods and wilds, whose dirt accumu- lates with his sanctity — of the fanatic who fastens iron hooks into his flesh, or holds up an arm until it is withered. An imperfect knowledge of some of the external facts of Indian occultism, will often lead to a misunderstanding on this point. Yog vidya is the Indian name for occult science, and it is easy to learn a good deal more than is worth learning about the practices of some misguided enthusiasts who cultivate some of its inferior branches by means of mere physical exercises. Properly speaking, this physical development is called Hattl yog, while the loftier sort, which is approached by the discipline of the mind, and which leads to the high altitudes of occultism, is called Ragi yog. No person whom a real occultist would ever think of as an adept, has acquired his powers by means of the laborious and puerile exercises of the LTatti yog. I do not mean to say that these inferior exercises are altogether futile. They do invest the person who pursues them with some abnormal faculties and powers. Many treatises have been written to describe them, and many people who have lived in India will be able to relate curious experiences they have had with proficients in this extraordinary craft. I do not wish to fill these pages with tales of wonder that I have had no means of sifting, or it would be easy to collect examples ; but the point to insist on here is that no story any one can have heard or read which seems to put an ignoble, or petty, or low-minded aspect on Indian yogeeism can have any applica- tion to the ethereal yogeeism which is called Ragi yog, and which leads to the awful heights of true adeptship. c 2 THE OCCULT WORLD. THE THEOSOPHICAL SOCIETY. Secret as the occult organization has always remained, there is a good deal move to be learned concerning the philosophical views which it has preserved or acquired than might be supposed at the first glance. As my own experi- ence when fully descvibecl will show, the great adepts of occultism themselves have no repugnance to the dissemina- tion of their religious philosophy so far as a world untrained as ours is in pure psychological investigation can profit by such teaching. Nor even are they unconquerably averse to the occasional manifestation of those superior powers over the forces of Nature to which their extraordinary researches have led them. The many apparently miraculous pheno- mena which I have witnessed through occult agency could never have been exhibited if the general rule which pre- cludes the Brothers from the exhibition of their powers to uninitiated persons were absolute. As a general rule, indeed, the display of any occult phenomenon for the pur- pose of exciting the wonder and admiration of beholders is strictly forbidden. And indeed I should imagine that such prohibition is absolute if there is no higher purpose involved. But it is plain that with a purely philanthropic desire to spread the credit of a philosophical system which is enno- bling in its character, the Brothers may sometimes wisely permit the display of abnormal phenomena when the minds to which such an appeal is made may be likely to rise from the appreciation of the wonder to a befitting respect for the philosophy which it accredits. And the history of the Theosophical Society has been an expansion of this idea. That history has been a chequered one, because the pheno- mena that have been displayed have often failed of their effect, have sometimes become the subject of a premature publicity, and have brought down on the study of occult philosophy as regarded from the point of view of the outer THE THEOSOPHICAL SOCIETY. 21 world, and on the devoted persons who have been chiefly identified with its encouragement by means of the Theoso- phical Society, a great deal of stupid ridicule and some malevolent persecution. It may be asked why the Brothers, if they are really the great and all-powerful persons I represent them, have permitted indiscretions of the kind referred to, but the inquiry is not so embarrassing as it may seem at the first glance. If the picture of the Brothers that I have endeavoured to present to the reader has been appreciated rightly, it will show them less accurately quali- fied, in spite of their powers, than persons of lesser occult development, to carry on any undertaking which involves direct relations with a multiplicity of ordinary people in the common-place world. I gather the primary purpose of the Brotherhood to be something very unlike the task I am engaged in, for example, at this moment — the endeavour to convince the public generally that there really are faculties latent in humanity capable of such extraordinary develop- ment, that they carry us at a bound to an immense distance beyond the dreams of physical science in reference to the comprehension of Nature, and at the same time afford us positive testimony concerning the constitution and destinies of the human soul. That is a task on which it is reasonable to suppose the Brothers would cast a sympathetic glance ; but it will be obvious on a moment's reflection, that their primary duty must be to keep alive the actuality of that knowledge, and of those powers concerning which I am merely giving some shadowy account. If the Brothers were to employ themselves on the large, rough business of hacking away at the incredulity of a stolid multitude, at the acrimonious incredulity of the materialistic phalanx, at the terrified and indignant incredulity of the orthodox religious world, it is conceivable that they might — propter vitam vivendi perdere causas — suffer the occult science itself to decay for the sake of persuading mankind that it did really exist. ( >f course it might be suggested that division of labour might he pnssiUe in occultism as in everything else, and that some adepts qualified for the work might lie told off for the purpose of breaking down the incredulity of modern Bcience, while the others would carry on the primary duties of their career in their own beloved seclusion. But •ion of this kind, however practical it may .sound to THE OCCULT WORLD. a practical world, would probably present itself as eminently unpractical to the true mystic. To begin with, an aspirant for occult honours does not go through the tremendous and prolonged effort required to win him success, in order at the end of all things to embrace a life in the midst of the ordinary world, which on the hypothesis of his success in occultism must necessarily be repugnant to him in the extreme. Probably there is not one real adept who does not look with greater aversion and repugnance on any life except a life of seclusion, than we of the outer world would look on the notion of being buried alive in a remote moun- tain fastness where no foot or voice from the outer world could penetrate. I shall very soon be able to show that the love of seclusion, inherent in adeptship, does not imply a mind vacant of the knowledge of European culture and manners. It is, on the contrary, compatible with an amount of European culture and experience that people acquainted merely with the common-place aspects of Eastern life will be surprised to find possible in the case of a man of Oriental birth. Now, the imaginary adept told off on the suggestion I am examining, to show the scientific world that there are realms of knowledge it has not yet explored and faculties attainable to man that it has not yet dreamed of possessing, would have to be either appointed to discharge that duty, or to volunteer for it. In the one case we have to assume that the occult fraternity is despotic in its treatment of its members in a manner which all my observation leads me to believe it certainly : is not ; in the other, we have to suppose some adept making a voluntary sacrifice of what he regards as not only the most agreeable but also the higher hf e — for what 1 for the sake of accom- plishing a task which he does not regard as of very great importance — relatively, at any rate, to that other task in which he may take a part — the perpetuation and perhaps the development of the great science itself. But I do not care to follow the argument any further, because it will come on for special treatment in a different way presently. Enough for the moment to indicate that there are considera- tions against the adoption of that method of persuasion which, as far as the judgment of ordinary people would go, would seem the best suited to the introduction of occult truths to modern intelligence. THE THEOSOPHICAL SOCIETY. 23 And these considerations appear to have prompted the acceptance, by the Brothers, of the Theosophical Society as a more or less imperfect, but still the best available agency for the performance of a piece of work, in which, without being actually prepared to enter on it themselves, they nevertheless take a cordial interest. And what are the peculiar conditions which render the Theosophical Society, the organization and management of which have been faulty in many ways, the best agency hitherto available for the propagation of occult truths] The zeal and qualifications of its founder, Madame Blavatsky, give the explanation required. It is obvious that to give any countenance or support at all to a society concerned with the promulgation of occult philosophy, it was necessary for the Brothers to be in occult communica- tion with it in some way or other. For it must be remem- bered that though it may seem to us a very amazing and impossible thing to sit still at home and impress our thoughts upon the mind of a distant friend by an effort of will, a Brother living in an unknown Himalayan retreat is not only able to converse as freely as he likes with any of his friends who are initiates like himself, in whatever part of the world they may happen to be, but would find any other modes of communication, such as those with which the crawling faculties of the outer world have to be content, simply intolerable in their tedium and inefficacy. Besides, he must, to be able to afford assistance to any society having its sphere of operations among people in the world, be able to hear from it with the same facility that he can send communications to it. So there must be an initiate at the other end of the line. Finally, the occult rules evidently require this last-named condition, or, what amounts to the same tiling, forbid arrangements which can only be avoided on this condition. Now, Madame Blavatsky is an initiate — is an adept to the extent of possessing this magnificent power of psycho- logical telegraphy with her occult friends. That she has stopped short of that further development in adeptship that would bave tided her right over the boundary between this and the occult world altogether, is the circumstance which has rendered her assumption of the task with which the Theosophical Society's is concerned, compatible with the 24 THE OCCULT WORLD. considerations pointed out above as operating to prevent the assumption of such a duty by a full adept. As regards the supremely essential characteristic, she has, in fact, been exactly suited to the emergency. How it came to pass that her occult training carried her as far as it did and no further, is a question into which it is fruitless to inquire, because the answer would manifestly entail explanations which would impinge too closely on the secrets of initiation which are never disclosed under any circumstances what- ever. After all, she is a woman, — though her powerful mind, widely if erratically cultivated, and perfectly daunt- less courage proved among other ways on the battle-field, but more than by any bravery with bullets, by her occult initiation, renders the name, connoting what it ordinarily does, rather absurd in application to her, — and this has, perhaps, barred her from the highest degrees in occultism that she might otherwise have attained. At all events, after a course of occult study carried on for seven years in a Himalayan retreat, and crowning a devotion to occult pursuits extending over five-and-thirty or forty years, Madame Blavatsky reappeared in the world, dazed, as she met ordinary people going about in commonplace, benighted ignorance concerning the wonders of occult science, at the mere thought of the stupendous gulf of experience that separated her from them. She could hardly at first bear to associate with them, for thinking of all she knew that they did not know and that she was bound not to reveal. Any one can understand the burden of a great secret, but the burden of such a secret as. occultism, and the burden of great powers only conferred on condition that their exercise should be very strictly circumscribed by rule, must have been trying indeed. Circumstances — or to put the matter more plainly, the guidance of friends from whom, though she had left them behind in the Himalayas on her return to Europe, she was no longer in danger of separation, as we understand the term, induced her to visit America, and there, assisted by some other persons whose interest in the subject was kindled by occasional manifestations of her extraordinary powers, and notably by Colonel Olcott, its life-devoted President, she founded the Theosophical Society, the objects of which, as originally defined, were to explore the latent THE THEOSOTHICAL SOCIETY. psychological powers of man, and the ancient Oriental literature in which the clue to these may he hidden, and in which the philosophy of* occult science may be partly discovered. The Society took root readily in America, while branches were also formed in England and elsewhere; but, leaving these to take care of themselves, Madame Blavatsky ultimately returned to India, to establish the Society there among the natives, from whose natural hereditary .sympathies with mysticism it was reasonable to expect an ardent sympathy with a psychological enterprize which not only appealed to their intuitive belief in the reality of yog iridya, but also to their best patriotism, by exhibiting India as the fountain-head of the highest, if the least known and the most secluded, culture in the world. Here, however, began the practical blunders in the management of the Theosophical Society which led to the incidents referred to above, as having given it, so far, a chequered career. Madame Blavatsky, to begin with, was wholly unfamiliar with the everyday side of Indian life, her previous visits having brought her only into contact with groups of people utterly unconnected with the current social system and characteristics of the country. Nor could she have undertaken a worse preparation for Indian life than that supplied by a residence of some years in the United States. This sent her out to India unfurnished with the recommendations which she could readily have obtained in England, and poisoned her mind with an absolutely erroneous and prejudiced conception of the cha- racter of the British ruling classes of India and their relations with the people. India and the United States are a good way apart geographically, but they are even more completely separated in other ways. The consequence was that .Madame Blavatsky, on her first arrival in India, adopted an attitude of obtrusive sympathy with the natives of the soil as compared with the Europeans, seeking their society in a manner which, coupled with the fad that she made none of the usual advances to European society, and with her manifestly Russian name, had the effect not, unnaturally of rendering her suspecte to the rather clumsy organization which in India attempts to combine, with sundry others, the functions of a political police. These 26 THE OCCULT WORLD. suspicions, it is true, were allayed almost as soon as they were conceived, but not before Madame Blavatsky had been made for a short time the object of an espionage so awkward that it became grossly obvious to herself and roused her indignation to fever heat. To a more phlegmatic nature the incident would have been little more than amusing, but all accidents combined to develop trouble. A Russian by birth, though naturalized in the United States, Madame Blavatsky is probably more sensitive than an English woman less experienced in political espionage would be to the insult involved in being taken for a spy. Then the inner consciousness of having, for enthusiasm in the purely intellectual or spiritual enterprise to which she had devoted her life, renounced the place in society to which her distin- guished birth and family naturally entitled her,* probably intensified the bitterness of her indignation, at finding the sacrifice not only unappreciated, but turned against her, and regarded as justifying a foul suspicion. At all events, the circumstances acting on an excitable temperament led her to make public protests which caused it to be widely known by natives as well as by Europeans, that she had been looked at askance by Government authorities. And this idea for a time impeded the success of her work. Nothing can be done in India without a European impulse in the beginning ; at all events, it handicaps any enterprise frightfully to be without such an impulse if native co-opera- tion is required. Not that the Theosophical Society failed to get members. The natives were flattered at the attitude towards them taken up by their new " European" friends, as Madame Blavatsky and Colonel Olcott were no doubt generally regarded in spite of their American nationality, and showed a shallow eagerness to become Theosophists. But their ardour did not always prove durable, and in some few cases they showed a lamentable want of earnestness by breaking away from the Society altogether. Meanwhile, Madame Blavatsky began to make friends amongst the Europeans, and in 1880 visited Simla, where she began late in the clay to approach her work from the right direction. Again, however, some mistakes were made which have retarded the establishment of the Theosophical Society, as far as India is concerned, on the dignified footing * See Preface. THE THEOSOPHICAL SOCIETY. 27 that it ought to occupy. A great many -wonderful pheno- mena were manifested in the presence at various times of a great many people ; but proper safeguards were not taken to avert the great danger that must always attend such a method of recommending occult science to public notice. It is beyond dispute that phenomena, exhibited under thoroughly satisfactory conditions to persons intelligent enough to comprehend their significance, create an effect in awakening a thirst for the study of occult philosophy that no other appeal can produce. But it is equally true, though at the first glance this may not be so apparent, that to minds quite unprepared by previous training to grasp the operation of occult forces, the most perfectly unimpeachable phenomenon will be received rather as an insult to the understanding than as a proof of the operation of occult power. This is especially the case with persons of merely average intelligence, whose faculties cannot stand the shock of a sudden appeal to an entirely new set of ideas. The strain is too great ; the new chain of reasoning breaks, and the commonplace observer of abnormal occurrences reverts to his original frame of stolid incredulity, perfectly unaware of the fact that a revelation of priceless intellectual impor- tance has been offered to him and has been misunderstood. Nothing is commoner than to hear people say : " I can't believe in the reality of a phenomenal occurrence unless I see it for myself. Show it me and I shall behove in it, but not till then." Many people who say this are quite mis- taken as to what they would believe if the occurrence were shown to them. I have over and over again seen pheno- mena of an absolutely genuine nature pass before the eyes of people unused to investigating occurrences of the kind, and leave no impression behind beyond an irritated convic- tion that they were somehow being taken in. Just this happened in some conspicuous instances at Simla, and it is needless to say that many as were the phenomena that Madame Blavatsky produced, or was instrumental in pro- ducing, dining the visit to which I am referring, the nunilier of people in the place who had no opportunity of seeing them was considerably greater than that of the witnesses. And for these, as a rule, the whole series of incidents presented itself simply as an imposition. It was nothing to the purpose for the holders of this theory that 2S THE OCCULT WORLD. there was a glaring absence from the whole business of any motive for imposture, that a considerable group of persons whose testimony and capacity would never have been impugned had any other matter been under discussion, were emphatic in their declarations as to the complete reality of the phenomena that had been displayed. The commonplace mind could not assimilate the idea that it was face to face with a new revelation in Nature, and any hypothesis, no matter how absurd and illogical in its details, was preferable for the majority to the simple grandeur of the truth. On the whole, therefore, as Madame Blavatsky became a celebrity in India, her relations with European society were intensified. She made many friends, and secured some ardent converts to a belief in the reality of occult powers ; but she became the innocent object of bitter animosity on the part of some other acquaintances, who, unable to assimi- late what they saw in her presence, took up an attitude of disbelief, which deepened into positive enmity as the whole subject became enveloped in a cloud of more or less excited controversy. And it is needless to say that many of the newspapers made great capital out of the whole situation, ridiculing Madame Blavatsky 's dupes, and twisting every bit of information that came out about her phenomena into the most ludicrous shape it could be made to assume. Mockery of that sort was naturally expected by English friends who avowed their belief in the reality of Madame Blavatsky's powers, and probably never gave one of them a moment's serious annoyance. But for the over-sensitive and excitable person chiefly concerned they were indescribably tormenting, and eventually it grew doubtful whether her patience would stand the strain put upon it; whether she would not relinquish altogether the ungrateful task of inducing the world at large to accept the good gifts which she had devoted her life, to offering them. Happily, so far, no catastrophe has ensued; but no history of Columbus in chains for discovering a new world, or Galileo in prison for announcing the true principles of astronomy, is more remarkable for those who know all the bearings of the situation in India, as regards the Theosophical Society, than the sight of Madame Blavatsky, slandered and ridiculed by THE THEOSOPHICAL SOCIETY. 29 most of the Anglo-Indian papers, and spoken of as a char- latan by the commonplace crowd, in return for having freely offered them some of the wonderful fruits — as much as the rides of the great occult association permit her to offer — of the life-long struggle in which she has conquered her extraordinary knowledge. In spite of all this, meanwhile, the Theosophical Society remains the one organization which supplies to inquirers who thirst for occult knowledge a link of communication, however slight, with the great fraternity in the background which takes an interest in its progress, and is accessible to its founder. THE OCCULT WORLD. EECENT OCCULT PHENOMENA. It has been through my connection with the Theosophical Society and my acquaintance with Madame Blavatsky that I have obtained experiences in connection with occultism, which have prompted me to undertake my present task. The first problem I had to solve was whether Madame Blavatsky really did, as I heard, possess the power of pro- ducing abnormal phenomena. And it may he imagined that, on the assumption of the reality of her phenomena, nothing would have been simpler than to obtain such satis- faction when once I had formed her acquaintance. It is, however, an illustration of the embarrassments which sur- round all inquiries of this nature — embarrassments with which so many people grow impatient, to the end that they cast inquiry altogether aside and remain wholly ignorant of the truth for the rest of their lives — that although on the first occasion of my making Madame Blavatsky's acquain- tance she became a guest at my house at Allahabad, and remained there for six weeks, the harvest of satisfaction I was enabled to obtain during this time was exceedingly small. Of course I heard a great deal from her during the time mentioned about occultism and the Brothers, but while she was most anxious that I should understand the situation thoroughly, and I was most anxious to get at the truth, the difficulties to be overcome were almost insuper- able. For the Brothers, as already described, have an unconquerable objection to showing off. That the person who wishes them to show off is an earnest seeker of truth, and not governed by mere idle curiosity, is nothing to the purpose. They do not want to attract candidates for initiation by an exhibition of wonders. Wonders have a very spirit-stirring effect on the history of every religion founded on miracles, but occultism is not a pursuit which people can safely take up in obedience to the impulse of RECENT OCCULT PHENOMENA. 31 enthusiasm created by witnessing a display of extraordinary power. There is no absolute rule to forbid the exhibition of powers in presence of the outsider ; but it is clearly dis- approved of by the higher authorities of occultism on principle, and it is practically impossible for less exalted proficients to go against this disapproval. It was only the very slightest of all imaginable phenomena that, during her first visit to my house, Madame Blavatsky was thus per- mitted to exhibit freely. She was allowed to show that '• raps" like those which spiritualists attribute to spirit agency, could be produced at will. This was something, and /ante de miextx we paid great attention to raps. Spiritualists are aware that when groups of people sit round a table and put their hands upon it, they will, if a " medium" be present, generally hear little knocks which respond to questions and spell out messages. The large outer circle of persons who do not believe in spiritualism are fain to imagine that all the millions who do are duped as regards this impression. It must sometimes be trouble- some for them to account for the wide development of the delusion, but any theory, they think, is preferable to admit- ting the possibility that the spirits of deceased persons can communicate in this way; or, if they take the scientific view of the matter, that a physical effect, however slight, can be produced without a physical cause. Such persons ought to welcome the explanations I am now giving, tending as these do to show that the theory of universal self-decep- tion as regards spirit-rapping, which must be rather an awkward theory for any one but a ludicrously conceited objector to hold, is not the only one by means of which the asserted facts of spiritualism — those with which we are now dealing at all events — can be reconciled with a reluctance to accept the spiritual hypothesis as the explanation. Now, I soon found out not only that raps would always come at a table at which Madame Blavatsky sat with the view of obtaining such results, but that all conceivable hypotheses of fraud in the matter were rapidly disposed of by a comparison of the various experiments we were able to make. To begin with, there was no necessity for other people to si» al the table al all. We could work with any table under any circumstances, or wit hout a table at all. A window-pane would do equally well, or the wall, or any THE OCCULT WORLD. door, or anything whatever which could give out a sound if hit. A half glass door put ajar was at once seen to be a very good instrument to choose, because it was easy to stand opposite Madame Blavatsky in this case, to see her bare hands or hand (without any rings) resting motionless on the pane, and to hear the little ticks come plainly, as if made with the point of a pencil or with the sound of electric sparks passing from one knob of an electrical apparatus to another. Another very satisfactory way of obtaining the raps — one frequently employed in the evening — was to set down a large glass clockshade on the hearth-rug, and get Madame Blavatsky, after removing all rings from her hands, and sitting well clear of the shade so that no part of her dress touched it, to lay her hands on it. Patting a lamp on the ground opposite, and sitting down on the hearthrug, one could see the under surfaces of the hands resting on the glass, and still under these perfectly satis- factory conditions the raps would come, clear and distinct, on the sonorous surface of the shade. It was out of Madame Blavatsky 's power to give an exact explanation as to how these raps were produced. Every effort of occult power is connected with some secret or other, and slight, regarded in the light of phenomena, as the raps were, they were physical effects produced by an effort of will, and the manner in which the will can be trained to produce physical effects may be too uniform, as regards o-reat and small phenomena, to be made, in accordance with the rules of occultism the subject of exact explanations to uninitiated persons. But the fact that the raps were obedient to the will was readily put beyond dispute, in this way amongst others : working with the window-pane or the clockshade, I would ask to have a name spelled out, mentioning one at random. Then I would call over the alphabet, and at the right letters the raps would come. Or I would ask for a definite number of raps, and they would come. Or for a series of raps in some defined rhythmical progression, and they would come. Nor was this all. Madame Blavatsky would sometimes put her hands, or one only, on some one else's head, and make the raps come, audibly to an attentive listener and perceptibly to the person touched, who would feel each little shock exactly as if he were taking sparks off the conductor of an electrical machine. RECENT OCCULT PHENOMENA . At a later stage of my inquiries I obtained raps under better circumstances again than these — namely, without contact between the object on which they were produced and Madame Blavatsky's hands at all. This was at Simla in the summer of last year (1S80), but I may as well anticipate a little as far as the raps are concerned. At Simla Madame Blavatsky used to produce the raps on a little table set in the midst of an attentive group, with no one touching it at all. After starting it, or charging it with some influence by resting her hands on it for a few moments, she would hold one about a foot above it and make mesmeric passes at it, at each of which the table would vield the familiar sound. Kor was this done only at our own house with our own tables. The same tiling would be clone at friends' houses, to which Madame Blavatsky accompanied us. And a further development of the head experiment was this : It was found to be possible for several persons to feel the same rap simultaneously. Four or live persons used sometimes to put their hands in a pile, one on another on a table; then Madame Blavatsky would put hers on the top of the pile and cause a current, or whatever it is which produces the sound, to pass through the whole series of hands, felt by each simultaneously, and record itself in a rap on the table beneath. Any one who has ever taken part in forming such a pile of hands must feel as to some of the hypotheses concerning the raps that have been put forward in the Indian papers by determined sceptics — hard-headed persons not to be taken in — to the effect that the raps are produced by Madame Blavatsky's thumb-nails or by the cracking of some joint — that such hypotheses are rather idiotic. * Summing up the argument in language which I used in a letter written at the time, it stands as follows : " Madame Blavatsky puts her hands on a table and raps are heard on it. Some wiseacre suggests she does it with her thumb- nails; she puts only one hand od the table; the raps come still. Does she conceal any artifice under her hand? She lifts her hand from the table altogether, and merely holding it in the air above, the raps still come. Has she done any- thing to the table >. She puts her hand on a window pane, on a picture frame, on a dozen different places about the room in succession, and from each in turn come the D THE OCCULT WORLD. mysterious raps. Is the house where she stays with her own particular friends about her prepared all over? She goes to half a dozen other houses at Simla and produces raps at them all. Do the raps really come from somewhere else than where they seem to come from — are they perhaps ventriloquism ] She puts her hand on your head, and from the motionless fingers you feel something which resembles a minute series of electric shocks, and an attentive listener besides you will hear them producing little raps on your skull. Are you telling a lie when you say you feel the shocks % Half a dozen people put their hands one on the other in a pile on the table ; Madame Blavatsky puts hers on the top of all, and each person feels the little throbs pass through, and hears them record themselves in faint raps on the table on which the pile of hands is resting. When a person has seen all these experiments many times, as I have, what impression do you think is made on his mind by a person who says, ' there is nothing in raps but conjuring — Maskelyne and Cooke can do them for ^10 a night V Maskelyne and Cooke cannot clo them for ^10 a night nor for ten lakhs a night under the circumstances I describe." The raps even as I heard them during the first visit that Madame Blavatsky paid us at Allahabad, gave me a com- plete assurance that she was in possession of some faculties of an abnormal character. And this assurance lent a cre- dibility, that would not otherwise have belonged to them, to one or two phenomena of a different kind which also occurred at that time, the conditions of which were not complete enough to make them worth recording here. But it was mortifying to approach no nearer to absolute certi- tude concerning the questions in which Ave were really interested — namely, whether there did indeed exist men with the wonderful powers ascribed to the adepts, and whether in this way it was possible for human creatures to obtain positive knowledge concerning the characteristics of their own spiritual nature. It must be remembered that Madame Blavatsky was preaching no specific doctrine on this subject. What she told us about the adepts and her own initiation was elicited by questions. Theosophy, in which she did seek to interest all her friends, did not pro- claim any specific belief on the subject. It simply recom- RECEXT OCCULT PHENOMENA. mended the theory that humanity should be regarded as a Universal Brotherhood in which each person should study the truth as regards spiritual things, freed from the pre- possessions of any specific religious dogma. But although her attitude, as regards the whole subject, put her under no moral obligation to prove the reality of occultism, her conversation and her book, " Isis Unveiled," disclosed a view of things which one naturally desired to explore further ; and it was tantalizing to feel that she could, and yet could not, give us the final proofs we so much desired to have, that her occult training really had invested her with powers over material things of a kind which, if one could but feel sure they were actually in her possession, would utterly shatter the primary foundations of material- istic philosophy. One conviction we felt had been fully attained. This Avas the conviction of her own good faith. It is disagree- able merely to recognize that this can be impugned ; but this has been done in India so recklessly and cruelly by people who take up an attitude of hostility to the views with which she is identified, that it would be affectation to pass the question by. On the other hand, it would be too great a concession to an ignoble attack to go minutely over the evidence of her honesty of character with which my intimacy with 3Iadame Blavatsky lias gradually supplied me. At various times she has been a guest of ours for periods now amounting in all to more than three months out of nearly two years. To any impartial intelligence it will be manifest that, under these circumstances, I must have been able to form a better opinion concerning her real character than can possibly be derived from the crude ivations of persons who have perhaps met her once or twice. I am not, of course, attributing any scientific value to this sort of testimony as accrediting the abnormal character of phenomena she may be concerned in producing. With such a mighty problem at stake as the trustworthiness of t lie fundamental theories of modern physical science, it. is impossible to proceed by any other but scientific modes of • ion. In any experiments I l;.i\ e I ried I I always been careful to exclude, not merely bhe probability, bhe po ibility of trickery; and where it, has been im- ure the p ditions, I have not allowed L> 2 7 HE OCCULT WORLD. the results of the experiment to enter into the sum total of my conclusions. But, in its place, it seems only right — only a slight attempt to redress the scandalous wrong which, as far as mere insult and slander can do a wrong, has been done to a very high-minded and perfectly-honourable woman — to record the certainty at which in progress of time both my wife and myself arrived, that Madame Blavatsky is a lady of absolutely upright nature, who has sacrificed, not merely rank and fortune, but all thought of personal wel- fare or comfort in any shape, from enthusiasm for occult studies in the first instance, and latterly for the special task she has taken in hand as an initiate in, if relatively a humble member of, the great occult fraternity — the direc- tion of the Theosophical Society. Besides the production of the raps one other phenomenon had been conceded to us during Madame Blavatsky's first visit. We had gone with her to Benares for a few days, and were staying at a house lent to us by the Maharajah of Yizianagram — a big, bare, comfortless abode as judged by European standards — in the central hall of which we were sitting one evening after dinner. Suddenly three or four flowers — cut roses — fell in the midst of us — just as such tilings sometimes fall in the dark at spiritual seances. But in this case there were several lanrps and candles in the room. The ceding of the hall consisted simply of the solid, bare, painted rafters and boards that supported the flat cement roof of the building. The phenomenon was so wholly unexpected — as unexpected, I am given to under- stand, by Madame Blavatsky, sitting in an arm-chair read- ing at the time, as by the rest of us — that it lost some of the effect it would otherwise have had on our minds. If one could have been told a moment beforehand " now some flowers are going to fall," so that we could have looked up and seen them suddenly appear in the air above our heads, then the impressive effect of an incident so "violently out of the common order of things would have been very great. Even as it was, the incident has always remained for those who witnessed it one of the stages on their road to a convic- tion of the reality of occult powers. Persons to whoin it is merely related cannot be expected to rely upon it to any great extent. They will naturally ask various questions as to the construction of the room, who inhabited the house, tic, RECENT OCCULT PHENOMENA. and even when all these questions had been answered, as they truthfully could be in a manner which would shut out any hypothesis by means of which the fall of the flowers could be explainable by any conjuring trick, there would still be an uncomfortable suspicion left in the ques- tioner's mind as to the completeness of the explanation given. It might hardly have been worth while to bring the incident on to the present record at all, but for the opportunity it affords me of pointing out that the pheno- mena produced in Madame Blavatsky's presence need not necessarily be of her producing. Coming now to details in connection with some of the larger mysteries of occultism, I am oppressed by the diffi- culty of leading up to a statement of what I know now to be facts — as absolute facts as Charing Cross— which shall, nevertheless, be gradual enough not to shock the under- standing of people absolutely unused to any but the ordinary grooves of thought as regards physical phenomena. None the less is it true that any " Brother," as the adepts in occultism are familiarly referred to, who may have been seized with the impulse to bestow on our party at Benares the little surprise described above, may have been in Thibet or in the South of India, or anywhere else in the world at the time, and yet just as able to make the roses fall as if he had been in the room with us. I have spoken already of the adept's power of being present "in spirit" as we should say, " in astral body," as an occultist would say, at any distant place in the flash of a moment at will. So present, lie can exercise in that distant place some of the psychological powers which he possesses, as completely as he can exercise them in physical body wherever he may actually be, as we, understand the expression. I am not pretending _ive an explanation of how he produces this or that result, nor for a moment hinting that, 1 know. I am recording merely the certain fact t hat various occult results have been accomplished in my presence, and explaining as much about them as I have been able to find out. But at. all events it has long since become quite plain to me. that wherever .Madame Blavatsky is, there the Brothers, wherever they may he, can ami constantly do produce phenomena of the mosl overwhelming sort, with the pro duction of which she her.-elf has little ur not hill-- to do. In 38 THE OCCULT WORLD. reference, indeed, to any phenomenon occuring in her presence, it must be remembered that one can never have any exact knoAvledge as to how far her own powers may have been employed, or how far she may have been " helped," or whether she has not been quite uninfluential in the production of the result. Precise explanations of this kind are quite contrary to the rules of occultism — which, it must always be remembered, is not trying to convince the world of its existence. In this volume I am trying to convince the world of its existence, but that is another matter alto- gether. Any one who wishes to know how the truth really stands can only take up the position of a seeker of truth. He is not a judge before whom occultism comes to plead for credibility. It is useless, therefore, to quarrel with the observations we are enabled to make on the ground that they are not of the kind one would best like to make. The question is whether they yield data on which conclusions may safely rest. And another consideration claims treatment in connection with the character of the observations which, so far, I have been enabled to make — that is to say, in connection with any search for proof of occult power as regards physical phenomena which but for such agency would be miraculous. I can foresee that, in spite of the abject stupidity of the remark, many people will urge that the force of the experi- ments with which I have had to deal is vitiated because they relate to phenomena which have a certain superficial resemblance to conjuring tricks. Of course this ensues from the fact that conjuring tricks all aim at achieving a certain superficial resemblance to occult phenomena. Let any reader, whatever his present frame of mind on the subject may be, assume for a moment that he has seen reason to conceive that there may be an occult fraternity in existence wielding strange powers over natural forces as yet unknown to ordinary humanity ; that this fraternity is bound by rules which cramp the manifestation of these powers, but do not absolutely prohibit it ; and then let him propose some comparatively small but scientifically convinc- ing tests which he could ask to have conceded to him as a proof of the reality of some part, at all events, of these powers : it will be found that it is impossible to propose any such test that does not bear a certain superficial resemblance RECENT 0CCUL7 PHENOMENA. 39 to a conjuring trick. But this will not necessarily impair the value of the test for people capable of dealing with those characteristics of experiments that are riot superficial. The gulf of difference which is really to be observed lying between any of the occult phenomena I shall have to describe presently and a conjuring trick which might imitate it, is due to the fact that the conditions would be utterly unlike. The conjuror would work in his own stage, or in a prepared room. The most remarkable of the phenomena I have bad in the presence of Madame Blavatsky have taken place away out of doors in fortuitously chosen places in the woods and on the hills. The conjuror is assisted by any required number of confederates behind his scenes. Madame Blavatsky comes a stranger to Simla, and is a guest in my own house, under my own observation, during the whole of her visit. The conjuror is paid to incur the expenses of accomplishing this or that deception of the senses. Madame Blavatsky is, what I have already explained, a lady of honourable character, instrumental in helping her friends — at their earnest desire wherever phenomena are produced at all — to see some manifestation of the powers in the acquisition of which (instead of earning money by them as the conjuror does with his) she has sacrificed everything the world generally holds dear — station, and so forth, immeasurably above that to which any conjuror or any impostor could aspire. Pursuing Madame Blavatsky with injurious suspicions, persons who resent the occult hypothesis will constantly forget the dictates of common sense in overlooking these considerations. About the beginning of September, 18S0, Madame Blavatsky came to Simla as our guest, and in the course of tin- billowing six weeks various phenomena occurred, which became the talk of all Anglo-India for a time, and gave rise to some excited feeling on the part of persons who warmly espoused the theory that they must be the result of im- posture. It soon became apparent bo us that whatever illicit ha vi! been the nature of the restrictions which operated the previous winter at Alia ha had to prevenl our guest from displaying more than the very leasl of her powers, these restrictions were now Less operative than before. \Vment of death, and becomes perfected when the astral bodv of the earthly form finally separates from it." The passages quoted, when read by the light of the expla- nations I have given, will enable the reader, if so inclined, to take up " Isis" in a comprehending spirit, and find his way to the rich veins of precious metal which are buried in its pages. But neither in " Isis" nor in any other book on occult philosophy which has been or seems likely to be written yet awhile, must any one hope to obtain a cut-and- dried, straightforward, and perfectly clear account of the mysteries of birth, death, and the future. At first, in pursuing studies of this kind, one is irritated at the difficulty of getting at what the occultists really beheve as regards the future state, the nature of the fife to come, and its general wise en scene. The well-known religions have very precise views on these subjects, further rendered practical by the assurance some of them give that qualified persons, commissioned by churches to perform the duty, can shunt departing souls on to the right or the wrong fines, in accordance with consideration received. Theories of that kind have at any rate the merit of simplicity and intelli- gibility, but they are not, perhaps, satisfactory to the mind as regards their details. After a very little investigation of the matter, the student of occult philosophy will realize that on that path of knowledge he will certainly meet with no conceptions likely to outrage his purest idealization of God and the fife to come. He will soon feel that the scheme of ideas he is exploring is lofty and dignified to the utmost limits that the human understanding can reach. But it will remain vague, and he will seek for explicit statements on this or that point, until by degrees he realizes that the absolute truth about the origin and destinies of the human soul may be too subtle and intricate to be possibly expressible in straightforward language. Perfectly clear ideas may be attainable for the purified minds of advanced scholars in dtism, who, by entire devotion of every 1'acnlty bo the pursuit and prolonged assimilation of such ideas, come at length to understand them with the aid of peculiar intel- 1 2 Ii6 THE OCCULT WORLD. lectual powers specially expanded for the purpose ; but it does not at all follow that with the best will in the world such persons must necessarily be able to draw up an occult creed which should bring the whole theory of the universe into the compass of a dozen lines. The study of occultism, even by men of the world, engaged in ordinary pursuits as well, may readily enlarge and purify the understanding, to the extent of arming the mind, so to speak, with tests that will detect absurdity in any erroneous religious hypothesis ; but the absolute structure of occult belief is something which, from its nature, can only be built up slowly in the mind of each intellectual architect. And I imagine that a very vivid perception of this on their part explains the reluctance of occultists even to attempt the straightforward explanation of their doctrines. They know that really vital plants of knowledge, so to speak, must grow up from the germ in each man's mind, and cannot be transplanted into the strange soil of an untrained understanding in a complete state of mature growth. They are ready enough to supply seed, but every man must grow his own tree of knowledge for himself. As the adept himself is not made, but becomes so, — in a minor degree, the person who merely aspires to comprehend the adept and his views of things must develop such compre- hension for himself, by thinking out rudimentary ideas to their legitimate conclusions. These considerations fit in with, and do something to- wards elucidating, the reserve of occultism, and they further suggest an explanation of what will at once seem puzzling to a reader of " Isis," who takes it up by the light of the present narrative. If great parts of the book, as I have asserted, are really the work of actual adepts, who know of their own knowledge what is the actual truth about many of the mysteries discussed, why have they not said plainly what they meant, instead of beating about the bush, and suggesting arguments derived from this or that ordinary source, from literary or historical evidence, from abstract speculation concerning the harmonies of Nature 1 The answer seems to be, firstly, that they could not well write, " We know that so and so is the fact," without being asked, "How do you know?" — and it is manifestly impossible that they could reply to this question without going into details, that it would be " unlawful," as a Biblical writer would say, TEA CHINGS OF OCCULT PHIL OSOPHY. 1 1 7 to disclose, or without proposing to guarantee their testi- mony by manifestations of powers which it would be obviously impracticable for them to keep always at hand for the satisfaction of each reader of the book in turn. Secondly, I imagine that, in accordance with the invariable principle of trying less to teach than to encourage spontaneous development, they have aimed in." Isis," rather at producing an effect on the reader's mind, than at shooting in a store of previously accumulated facts. They have shown that Theosophy, or Occult Philosophy, is no new candidate for the world's attention, but is really a restatement of principles which have been recognized from the very infancy of mankind. The historic sequence which establishes this view is distinctly traced through the successive evolutions of the philosophical schools, in a manner which it is impossible for me to attempt in a work of these dimensions, and the theory laid down is illustrated with, abundant accounts of the experimental demonstrations of occult power ascribed to various thaumaturgists. The authors of " Isis" have ex- pressly refrained from saying more than might conceivably be said by a writer who was not an adept, supposing him to have access to all the literature of the subject and an enlightened comprehension of its meaning. But once realize the real position of the authors or in>pirers of "Isis," and the value of any argument on which you find them launched is enhanced enormously above the level of the relatively commonplace considerations advanced on its behalf. The adepts may not choose to bring forward other than exoteric evidence in favour of any particular thesis they wish to support, but if they wish to support it, that fact alone will be of enormous significance for any reader who, in indirect ways, has reached a comprehension of the authority with which they are entitled to speak. nS THE OCCULT WORLD. CONCLUSION. I cannot let a second edition of this book appear without recording some, at least, of the experiences which have befallen me since its preparation. The most important of these, indeed, are concerned with fragmentary instruction I have been privileged to receive from the Brothers in reference to the great truths of cosmology which their spiritual insight has enabled them to penetrate. But the exposition even of the little, relatively, that I have learned on this head would exact a more elaborate treatise than I can attempt at present. And the purpose of the present volume is to expound the outer facts of the situation rather than to analyze a system of philosophy. This is not entirely inaccessible to exoteric students, apart from what may be regarded as direct revelation from the Brothers. Though almost all existing occult literature is unattractive ill its form, and rendered purposely obscure by the use of an elaborate symbology, it does contain a great deal of information that can be distilled from the mass by the application of sufficient patience. Some industrious students of that literature have proved this. Whether the masters of occult philosophy will ultimately consent to the complete exposition in plain language of the state of the facts regarding the spiritual constitution of Man remains to be seen. Certainly, even if they are still reticent in a way that no ordinary observer can compre- hend, they are more disposed to be communicative at this moment than th'ey have been for a long time past. But the first thing to do is to dissipate as much as possible the dogged disbelief that encrusts the Western mind as to the existence of any abnormal persons who can be regarded as masters of True Philosophy — distinguished from all the speculations that have tormented the world— CONCLUSION. 119 and as to the abnormal nature of their faculties. I have endeavoured already to point out plainly, but may as well here emphasize the reason why I dwell upon, the pheno- mena which exhibit these faculties. Rightly regarded these are the credentials of the spiritual teaching which their authors supply. Firstly, indeed, in themselves abnormal phenomena accomplished by the will-power of living men must be intensely interesting for every one endowed with an honest love of science. They open out new scientific horizons. It is as certain as the sun's next rising that the forward pressure of scientific discovery, advancing slowly as it does in its own grooves, will ultimately, and probably at no very distant date, introduce the ordinary world to some of the superior scientific know- ledge already enjoyed by the masters of occultism. Faculties will be acquired by exoteric investigation, that will bring the outworks of science a step or two nearer the comprehension of some of the phenomena I have described in the present volume. And meanwhile it seems to me very interesting to get a glimpse beforehand of achieve- ments which we should probably find engaging the eager attention of a future generation, if we really could, as Tennyson suggests — " sleep through terms of mighty wars, And wake 011 s< ience grown to more, On secrets of the brain, the stars, As wild as aught of fairy lore." But even superior to their scientific interest is the import- ance of the lesson conveyed by occult phenomena, when these distinctly place their authors in a commanding position of intellectual superiority as compared with the world at large. They show most undeniably that these men have gone far ahead of their contemporaries in a comprehension of Nature as exemplified in this world, that they have acquired the power of cognizing events by other means than the material senses, that while their bodies are at one place their perceptions may be at another, and that they have consequently solved the great problem as to whether the Ego of man is a something distinct from his perishable frame. From all other teachers we can but find out what has been thought probable in reference to the THE OCCULT WORLD. soul or spirit of man : from them we can find out what is the fact ; and if that is not a sublime subject of inquiry, surely it would be difficult to say what is. But we cannot read poetry till we have learned the alphabet ; and if the combinations b-a ba, and so on are found to be insufferably trivial and uninteresting, the fastidious person who objects to such foolishness will certainly never be able to read the " Idylls of the King." So I return from the clouds to my patient record of phenomena, and to the incidents which have confirmed the experiences and conclusions set forth in the previous chapters of this book, since my return to India. The very first incident which took place was in the nature of a pleasant greeting from my friend Koot Hoomi. I had written to him (per Madame Blavatsky, of course) shortly before leaving London, and had expected to find a letter from him awaiting my arrival at Bombay. But no such letter had been received, as I found when I reached the headquarters of the Theosophical Society, where I had arranged to stay for a few days before going on to my destination up country. I got in late at night, and nothing remarkable happened then. The following morning, after breakfast, I was sitting talking with Madame Blavatsky in the room that had been allotted to me. We were sitting at different sides of a large square table in the middle of the room, and the full daylight was shining. There was no one else in the room. Suddenly, down upon the table before me, but to rny right hand, Madame Blavatsky being to my left, there fell a thick letter. It fell " out of nothing," so to speak ; it was materialized, or reintegrated in the air before my eyes. It was Koot Hoomi's expected reply — a deeply interesting letter, partly concerned with private matters and replies to questions of mine, and partly with some large, though as yet shadowy, revelations of occult philosophy, the first sketch of this that I had received. Now, of course, I know what some readers will say to this (with a self-satisfied smile) — " wires, springs, concealed apparatus," and so forth ; but first of all the suggestion would have been grotesquely absurd to any one who had been present ; and secondly, it is unnecessary to argue about objections of this sort all over again ab initio every time. There were no more wires and springs about the CONCLUSION. room I am now referring to, than about the breezy hill-tops at Simla, where some of our earlier phenomena took place. I may add, moreover, that some months later an occult note was dropped before a friend of mine, a Bengal civilian, who has become an active member of the Theosophical Society, at a dak bungalow in the north of India ; and that later again, at the headquarters of the Theosophical Society at Bombay, a letter was dropped according to a previous promise out in the open air in the presence of six or seven witnesses. For some time the gift of the letter from Koot Hoomi in the way I have described was the only phenomenon accorded to me, and, although my correspondence continued, I was not encouraged to expect any further displays of abnormal power. The higher authorities of the occult world, indeed, had by this time put a very much more stringent prohibition upon such manifestations than had been in operation the previous summer at Simla. The effect of the manifestations then accorded was not considered to have been satisfactory on the whole. A good deal of acrimonious discussion and bad feeling had ensued ; and I imagine that this was conceived to outweigh, in its injurious effect on the progress of the Theosophical movement, the good effect of the phenomena on the few persons who appreciated them. When I went up to Simla in August, 1881, there- fore, I had no expectation of further events of an unusual nature. Nor have I any stream of anecdotes to relate which will bear comparison with those derived from the experience of the previous year. But none the less was the progress of a certain undertaking in which I became con- cerned — the establishment of a Simla branch of the Theo- sophical Society — interspersed with little incidents of a phenomenal nature. When this society was formed, many letters passed between Koot Hoomi and ourselves which were ■not in every case transmitted through Madame Blavatsky. In one case, for example, Mr. Hume, who became pre- sident for the first year of the new society — the Simla Eclectic Theosophical Society, as it was decided it should be called — got a note from Koot Hoomi inside a letter received through the post from a person wholly unconnected with our occult pursuits, who was writing to him in connection with some municipal business. I myself, dressing for the THE OCCULT WORLD. evening, have found an expected letter in my coat-pocket, and on another occasion under my pillow in the morning. On one occasion, having just received a letter by the mail from England which contained matter in which I thought she would be interested, I went up to Madame Blavatsky's writing-room and read it to her. As I read it, a few lines of writing, comment upon what I was reading, were formed on a sheet of blank paper which lay before her. She actually saw the writing form itself, and called to me, pointing to the paper where it lay. There I recognized Koot Hoomi's hand — and his thought, for the comment was to the effect, " Didn't I tell you so V and referred back to something he had said in a previous letter. By-the-by, it may be as well to inform the reader that during the whole of the visit to Simla of which I am now speaking, for several months before it, and until several months later, Colonel Olcott was in Ceylon, where he was engaged in a very successful lecturing tour on behalf of the Theosophical Society, in reference to some of the phenomena which occured at Simla in 1880 when both he and Madame Blavatsky were present. Ill-natured and incredulous people — when it would be glaringly absurd about some particular phenomenon to say that Madame Blavatsky had done it by trickery of her own — used to be fond of suggesting that the wire-puller must be Colonel Olcott. In some of the news- paper criticisms of the first edition of this book, even, it has been suggested that Colonel Olcott must be the writer of the letters that I innocently ascribe to Koot Hoomi, Madame Blavatsky merely manipulating their presentation. But inasmuch as all through the autumn of 18S1, while Colonel Olcott was at Ceylon and I at Simla, the letters continued to come, alternating day by day sometimes with the letters we wrote, my critics, in fixture, must acknowledge that this hypothesis is played out. For me myself — as I think it will also be for my appre- ciative readers — the most interesting fact connected with my Simla experience of 1881 was this : — During the period in question I got into relations with one other of the Brothers, besides Koot Hoomi. It came to pass that in the progress of his own development it was necessary for Koot Hoomi to retire for a period of three months into absolute seclusion, as regards not merely the body — which in the CONCLUSION. 123 case of an Adept may be secluded in the remotest corner of the earth without that arrangement checking the activity of his " astral" intercourse with mankind — but as regards the whole potent Ego with whom we had dealings. Under these circumstances one of the Brothers with whom Koot Hoomi was especially associated, agreed, rather reluctantly at hrst, to pay attention to the Simla Eclectic Society, and keep us going during Koot Hoomi's absence with a course of instruction in occult philosophy. The change which came over the character of our correspondence when our new master took us in hand was very remarkable. Every letter that emanated from Koot Hoomi had continued to bear the impress of his gentle mellifluous style. He would write half a page at any time rather than run the least risk of letting a brief or careless phrase hurt anybody's feelings. His handwriting, too, was always very legible and regular. Our new master treated us very differently : he declared himself almost unacquainted with our language, and wrote a very rugged hand which it was sometimes difficult to decipher. He did not beat about the bush with us at all. If we wrote out an essay on some occult ideas we had picked up, and sent it to him asking if it was right, it would some- times come back with a heavy red line scored through it, and " No" written on the margin. On one occasion one of us had written, " Can you clear my conceptions about so and so 1 ?" The annotation found ha the margin when the paper was returned was, " How can I clear what you haven't got 1" and so on. But with all this we made pro- gress under M , and by degrees the correspondence, which began on his side with brief notes scrawled in the roughest manner on bits of coarse Thibetan paper, expanded into considerable letters sometimes. And it must be under- stood that while his rough and abrupt ways formed an amusing contrast with the tender gentleness of Koot Hoomi, there was nothing in these to impede the growth of our attachment to him as we began to feel ourselves tolerated by him as pupils a little more willingly than at first. Some of my readers, I am sure, will realize what I mean by " attachment'' in this case. I use a colourless word delibe- rately to avoid the parade of feelings which might not be generally understood, but I can assure them that in the Course of prolonged relations — even though merely of the 124 THE OCCULT WORLD. epistolary kind — with a personage who, though a man like the rest of us as regards his natural place in creation, is elevated so far above ordinary men as to possess some attri- butes commonly considered divine, feelings are engendered which are too deep to be lightly or easily described. It was by M cpiite recently that a little manifestation of force was given for my gratification, the importance of winch turned on the fact that Madame Blavatsky was en- tirely uninfiuential in its production, and eight hundred miles away at the time. For the first three months of my acquaintance with him, M had rigidly adhered to the principle he laid down when he agreed to correspond with the Simla Eclectic Society during Koot Hoomi's retirement. He would correspond with us, but would perform no phe- nomena whatever. This narrative is so much engaged with phenomena that I cannot too constantly remind the reader that these incidents were scattered over a long period of time, and that as a rule nothing is more profoundly dis- tasteful to the great adepts than the production of wonders in the outside world. Ordinary critics of these, when they have been thus exceptionally accorded, will constantly argue, "But why did not the Brothers do so and so differently? then the incident would have been much more convincing." I repeat that the Brothers, in producing abnormal pheno- mena now and then, are not trying to prove their existence to an intelligent jury of Englishmen. They are simply letting their existence become perceptible to persons with a natural gravitation towards spirituality and mysticism. It is not too much to say that all the while they are scrupu- lously avoiding the delivery of direct proof of a nature cal- culated to satisfy the commonplace mind. For the present, at all events, they prefer that the crass, materialistic Philis- tines of the sensual, selfish world should continue to cherish the conviction that " the Brothers" are myths. They reveal themselves, therefore, by signs and hints which are only likely to be comprehended by people with some spiritual insight or affinity. True the appearance of this book is permitted by them, — no page of it would have been written if a word from Koot Hoomi had indicated disapproval on his part, — and the phenomenal occurrences herein recorded are really in many cases absolutely complete and irresistible proofs for me, and therefore for any one who is capable of CONCLUSION. I2 5 understanding that I am telling the exact truth. But the Brothers, I imagine, know quite well that, large as the reve- lation has been, it may safely be passed before the eyes of the public at large just because the herd, whose convictions they do not wish to reach, can be relied upon to reject it. The situation may remind the reader of the farceur who undertook to stand on "Waterloo Bridge with a hundred real sovereigns on a tray, offering to sell them for a shilling apiece, and who wagered that he would so stand for an hour without getting rid of his stock. He relied on the stupidity of the passers-by, who would think themselves too clever to be taken in. So with this little book. It contains a straightforward statement of absolute truths, which if people could only believe them would revolutionize the world ; and the statement is fortified by unimpeachable cre- dentials. But the bulk of mankind will be blinded to this condition of things by their own vanity and inability to assimilate super-materialistic ideas, and none will be seriously affected but those who are qualified to benefit by comprehending. Headers of the latter class will readily appreciate the way the phenomena that I have had to record have thus followed in the track of my own growing convictions, confirming these as they have in turn been inferentially constructed, rather than provoking and enforcing them in the first instance. And this has been emphatically the case with the one or two phenomena that have latterly been accorded by M . It was in friendship and kindness that these were given long after all idea of confirming my belief in the Brothers was wholly superfluous and out of date. M came indeed to wish that I should have the satisfaction of seeing him (in the astral body of course), and would have arranged for this in Bombay, in January, when I went down there for a day to meet my wife, who was returning from England, had the atmospherical and other conditions just at that period permitted it. But, unfortunately for me, these were not favourable. As M wrote in one of several little notes I received from him during that day and the following morning before my departure from the head- quarters of the Theosopbical Society, where I was staying, even they, the Brothers, could not "work miracles;" and though to the ordinary spectator there may be but little 126 THE OCCULT WORLD. difference between a miracle and any one of the phenomena that the Brothers do sometimes accomplish, these latter are really results achieved by the manipulation of natural laws and forces and are subject to obstacles which are sometimes practically insuperable. But M , as it happened, was enabled to show himself to one member of the Simla Eclectic Society, who happened to be at Bombay a clay or two before my visit. The figure was clearly visible for a few moments, and the face dis- tinctly recognized by my friend who had previously seen a portrait of M . Then it passed across the open door of an inner room in which it had appeared in a direction where there was no exit ; and when my friend, who had started forward in its pursuit, entered the inner room it was no longer to be seen. On two or three other occasions pre- viously, M had made his astral figure visible to other persons about the headquarters of the Society, where the constant presence of Madame Blavatsky and one or two other persons of highly sympathetic magnetism, the purity of life of all habitually resident there, and the constant influences poured in by the Brothers themselves, render the production of phenomena immeasurably easier than elsewhere. And this brings me back to certain incidents which took place recently at my own house at Allahabad, when, as I have already stated, Madame Blavatsky herself was eight hundred miles off, at Bombay. Colonel Olcott, then on his way to Calcutta, was staying with us for a day or two in passing. He was accompanied by a young native mystic, ardently aspiring to be accepted by the Brothers as a chela, or pupil, and the magnetism thus brought to the house established conditions which for a short time rendered some manifestations possible. Returning home one evening shortly before dinner, I found two or three telegrams awaiting me, enclosed in the usual way in envelopes securely fastened before being sent out from the telegraph office. The messages were all from ordinary people on common- place business ; but inside one of the envelopes I found a little folded note from M . The mere fact that it had been thus transfused by occult methods inside the closed envelope was a phenomenon in itself, of course (like many of the same kind that I have described before) ; but I need CONCLUSION. 127 not dwell on this point, as the feat that had been performed, and of which the note gave me information, was even more obviously wonderful. The note bade me search in my writing-room for a fragment of a plaster bas-relief that M had just transported instantaneously from Bombay. Instinct took me at once to the place where I felt that it was most likely I should find the thing which had been brought — the drawer of my writing-table exclusively devoted to occult correspondence ; and there, accordingly, I found a broken corner from a plaster slab, with M 's signature marked upon it. I telegraphed at once to Bombay to ask whether anything special had just happened, and next day received back word that M had smashed a certain plaster portrait, and had carried off a piece. In due course of time I received a minute statement from Bombay, attested by the signatures of seven persons in all, which was, as regards all essential points, as follows : — " At about seven in the evening the following persons" (five are enumerated, including Madame Blavatsky) " were seated at the dining-table at tea in Madame Blavatsky 's verandah opposite the door in the red screen separating her first writing-room from the long verandah. The two halves of the writing-room wei'e wide open, and the dining-table being about two feet from the door, we could all see plainly everything in the room. About five or seven minutes after, Madame Blavatsky gave a start. We all began to watch. She then looked all round her, and said, ' What is he going to do?' and repeated the same twice or thrice without looking at or referring to any of us. We all suddenly heard a knock — a loud noise, as of something falling and breaking — behind the door of Madame Blavatsky's writing- room, when there was not a soul there at the time. A still louder noise was heard, and we all rushed in. The room was empty and silent ; but just behind the red cotton doo'r, where we had heard the noise, we found fallen on the ground a Paris plaster mould representing a portrait broken int (i several pieces. After carefully picking the pieces up to the smallesl fragments, and examining it, we found the nail on which the mould had hung for nearly eighteen months, strong as ever in the wall. The iron wire loop of the port rail was perfectly intact, and not even bent. We spread the pieces on the table and tried to arrange them, 128 THE OCCULT WORLD. thinking they could he glued, as Madame Blavatsky seemed very much annoyed, as the mould was the work of one of her friends in New York. "We found that one piece, nearly square and of about two inches, in the right corner of the mould, was wanting. We went into the room and searched for it, but could not find it. Shortly afterwards, Madame Blavatsky suddenly arose and went into her room, shutting the door after her. In a minute she called Mr. in, and showed to him a small piece of paper. We all saw and read it afterwards. It was in the same handwriting in which some of us have received previous communications, and the same familiar initials. It told us that the missing piece was taken by the Brother whom Mr. Sinnett calls ' the Ilhistrious,'* to Allahabad, and that she should collect and carefully preserve the remaining pieces." The statement goes after this into some further details, which are unimportant as regards the general reader, and is signed by the four native friends who were with Madame Blavatsky at the time the plaster portrait was broken. A postscript, signed by three other persons, adds that these three came in shortly after the actual breakage, and found the rest of the party trying to arrange the fragments on the table. It will be understood, of course, but I may as well explicitly state, that the evening to which the above narra- tive relates was the same on which I found M 's note inside my telegram at Allahabad, and the missing piece of the cast in my drawer ; and no appreciable time appears to have elapsed between the breakage of the cast at Bombay and the delivery of the piece at Allahabad, for though I did not note the exact minute at which I found the fragment — and, indeed, it may have been already in my drawer for some little time before I came home — the time was certainly * "My illustrious friend," was the expression I originally used in application to the Brother I have here called M , and it got shortened afterwards into the pseudonym given in the statement. It is difficult sometimes to know what to call the Brothers, even when one knows their real names. The less these are promiscuously handled the better, for various reasons, among which is the profound annoyance which it gives their real disciples if such names get into frequent and disrespectful use among scoffers. I regret now that Koot Hoomi's name, so ardently venerated by all who have been truly subject to his influence, should ever have been allowed to appear in full in the text of the book. CONCLUSION. 129 between seven and eight, probably about half -past seven or a quarter to eight. And there is nearly half-an-hour's difference of longitude between Bombay and Allahabad, so that seven at Bombay would be nearly half-past at Allaha- bad. Evidently, therefore, the plaster fragment, weighing two or three ounces, was really brought from Bombay to Allahabad, to all intents and purposes, instantaneously. That it was veritably the actual piece missing from the cast broken at Bombay was proved a few days later, for all the remaining pieces at Bombay were carefully packed up and sent to me, and the fractured edges of my fragment fitted exactly into those of the defective corner, so that I was enabled to arrange the pieces all together again and complete the cast. The shrewd reader—of the class of persons who would never have been " taken in" by the man who sold sovereigns on Waterloo Bridge — will laugh at the whole story. A lump of plaster of Paris sent a distance of eight hundred miles across India in the wink of an eye by the will-power of somebody Heaven knows where at the time — probably in Thibet ! The shrewd person could not manage the feat himself, so he is convinced that nobody else could, and that the event never occurred. Bather believe that the seven witnesses at Bombay and the present writer are telling a pack of lies than that there can be any one living in the world who knows secrets of Nature and can employ forces of Nature that shrewd persons of the Times-reading, " Jolly Bank-holiday, three-penny 'bus young man" type know nothing about. Some friends of mine, criticizing the first edition of this book, have found fault with me for not adopting a more respectful and conciliatory tone towards scientific scepticism when confronting the world with allegations of the kind these pages contain. But I fail to see any motive for hypocrisy hi the matter. A great number of intelligent people in these days are shaking themselves free at once from the fetters of materialism forged by modern science and the entangled superstition <>i" ecclesiastics, resolved that the Church herself, with all her mummeries, shall fail to make them irreligious ; that science itself, with all its conceit, shall not blind them u> bhe possi- bilities of Nature. These are the people who will under- stand my narrative and the sublimity of the revelations it K THE OCCULT WORLD. embodies. But all people who have been either thoroughly enslaved by dogma, or thoroughly materialized by modern science, have finally lost some faculties, and will be unable to apprehend facts that do not fit in with their preconceived ideas. They will mistake their own intellectual deficiencies for inherent impossibility of occurrence on the part of the fact described; they will be very rude in thought and speech towards persons of superior intuition, who do find themselves able to believe and, in a certain sense, to under- stand ; and it seems to me that the time has come for letting the commonplace scoffers realize plainly that in the estimation of their more enlightened contemporaries they do indeed seem a Boeotian herd, in which the better educated and the lesser educated — the orthodox savant and the city clerk — differ merely in degree and not in kind. The morning after the occurrence of the incident just detailed, B B , the young native aspirant for c/je?a-ship, who had accompanied Colonel Olcott and was staying at my house, gave me a note from Koot Hoomi, which he found under his pillow in the morning. One which I had written to Koot Hoomi and had given to B R the previous day had been taken, he told me, at night before he slept. The note from Koot Hoomi was a short one, in the course of which he said, "To force pheno- mena in the presence of difficulties magnetic and other is for- bidden as strictly as for a bank cashier to disburse money which is only entrusted to him. Even to do this much for you so far from the head-quarters would be impossible but for the magnetisms and B B have brought with them — and I could do no more." Not fully realizing the force of the final words in this passage, and more struck by a previous passage in which Koot Hoomi wrote — " It is easy for us to give phenomenal proofs when we have neces- sary conditions" — I wrote next day suggesting one or two things which I thought might be clone to take additional advantage of the conditions presented by the introduction into my house of available magnetism different from that of Madame Blavatsky who had been so much, however absurdly, suspected of imposing on me. I gave this note to B B on the evening of the 13th of March — the plaster fragment incident had taken place on the nth — and on the morning of the 14th I received a few words from CONCLUSION. Koot Hoomi, simply saying that what I proposed was impossible, and that he would -write move fully through Bombay. When in due time I so heard from him, I learned that the limited facilities of the moment had been exhausted, and that my suggestions could not be complied with ; but the importance of the explanations I have just been giving turns on the fact that I did, after all, exchange letters with Koot Hoomi at an interval of a few hours at a time when Madame Blavatsky was at the other side of India. The account I have just been giving of the instantaneous transmission of the plaster of Paris fragment from Bombay tii Allahabad forms a fitting prelude to a remarkable series of incidents I have next to record. The story now to be told has already been made public in India, having been fully related in Psychic Notes* a periodical temporarily brought out at Calcutta, with the object especially of recording in- cidents connected with the spiritualistic mediumship of Mr. Eglinton, who stayed for some months at Calcutta during the past cold season. The incident was hardly ad- dressed to the outside world ; rather to spiritualists, who while infinitely closer to a comprehension of occultism than people still wrapped in the darkness of orthodox incredulity about all super-material phenomena, are nevertheless to a large extent inclined to put a purely spiritualistic explanation on all such phenomena. In this way it had come to pass that many spiritualists in India were inclined to suppose that we who believed in the Brothers were in some way misled by extraordinary mediumship on the part of Madame Blavatsky. And at first the "spirit guides" who spoke through Mr. Eglinton confirmed this view. But a very remarkable change came over their utterances at last. Shortly lief ore Mr. Eglinton's departure from Calcutta, declared their full knowledge of the Brotherhood, mining the "Illustrious" by that designation, and declaring bad been appointed to work in concert with the Brothers thenceforth. On this aspect of affairs, Mr. Eglinton left India in the steamship Vega, sailing from Calcu ta, I believe, on the 16th of March. A few days later, on t!.<' morning of the 24th, at Allahabad, 1 received Yum Koot Hoomi, in which he told me that he was * Newton & Co., Calcutta. K 2 1 32 THE OCCULT WORLD. going to visit Mr. Eglinton on board the Vega at sea, con- vince him thoroughly as to the existence of the Brothers, and if successful in doing this notify the fact immediately to certain friends of Mr. Eglinton's at Calcutta. The letter had been written a day or two before, and the night between the 21st and 22 nd was mentioned as the period when the astral visit would be paid. Now the full explanation of all the circumstances under which this startling programme was carried out will take some little time, but the narrative will be the more easily followed if I first describe the out- line of what took place in a few words. The promised visit was actually paid, and not only that but a letter written by Mr. Eglinton at sea on the 24th describing it, — and giving in his adhesion to a belief in the Brothers fully and com- pletely, — was transported instantaneously that same evening to Bombay, where it was dropped (" out of nothing" like the first letter I received on my return to India) before several witnesses ; by them identified and tied up with cards written on by them at the time ; then taken away again and a few moments later dropped down, cards from Bombay and all, among Mr. Eglinton's friends at Calcutta ! who had been told beforehand to expect a communication from the Brothers at that time. AU the incidents of this series are authenticated by witnesses and documents, and there is no rational escape for any one who looks into the evidence, from the necessity of admitting that the various phenomena as I have just described them, have actually been accomplished, " impossible" as ordinary science will declare them. For the details of the various incidents of the series, I may refer the reader to the account published in Psychic Notes of March 30, by Mrs. Gordon, wife of Colonel W. Gordon, of Calcutta, and authenticated with her signature. Colonel Olcott, Mrs. Gordon explains in the earlier part of her statement, which for brevity's sake I condense, had just arrived at Calcutta on a visit to Colonel Gordon and herself. A letter had come from Madame Blavatsky — "dated Bombay the 19th, telling us. that something was going to be done, and expressing the earnest hope that she would not be required to assist, as she had had enough abuse about phenomena. Before this letter was brought by the post peon, Colonel Olcott had told me that lie had had an intimation in the night from his Chohan (teacher) that K. H. had been to the Vega and seen Eglinton. This was at about eight o'clock CONCLUSION. 133 on Thursday morning, the 23rd. A few hours later a telegram, dated at Bombay, 22nd day, 21 hour 9 minutes, that is, say 9 minutes past 9 p.m. on Wednesday evening, came to me from Madame Blavatsky, to this effect: 'K. H. just gone to Vega.' This telegram came as a 'delayed' message, and was posted to me from Calcutta, which accounts for its not reaching me until midday on Thursday. It corroborated, as will be seen, the message of the previous night to Colonel Olcott. We then felt hopeful of getting the letter by occult means from Mr. Eglinton. A telegram later on Thursday asked us to fix a time for a sitting, so we named 9 o'clock Madras time, on Friday 24th. At this hour we three — 1 lolonel Olcott, Colonel Gordon, and myself— sat in the room which had been occupied by Mr. Eglinton. We had a good light, and sat with our chairs placed to form a triangle, of which the apex was to the north. In a few minutes Colonel Olcott saw outside the open window the two 'Brothers' whose names are best known to us, and told us so; he saw them pass to another window, the glass doors of which were closed. He saw one of them point his hand towards the air over my head, and I felt something at the same moment fall straight down from above on to my shoulder, and saw it, fall at my feet in the direction towards the two gentlemen. I knew it would be the letter, but for the moment I was so anxious to see the 'Brothers' that I did not pick up what had fallen. Colonel Gordon and Colonel Olcott both saw and heard the letter fall. Colonel Olcott had turned his head from the window for a moment to see what the 'Brother' was pointing at, and so noticed the letter falling from a point about two feet from the ceiling. When he looked again the two ' Brothers' had vanished. " There is no verandah outside, and the window is several feet from the ground. "I now turned and picked up what had fallen on me, and found a letter in Mr. Eglinton's handwriting, dated on the Vtga the 24th ; a message from Madame Blavatsky, dated at Bombay the 24th, written on the backs of three of her visiting cards; also a larger card, such as .Mr. Eglinton had a packet of, and used at his seances. On this latter card was the, to us, well-known handwriting of K. H., and a few^ words in the handwriting of the other 'Brother,' who was with him outside our windows, and who is Colonel Olcott's chief. All these cards and the letter were threaded together with a piece of blue sewing-silk. We opened the letter carefully, by slitting up one side, as we saw that some one had made on the flap in pencil three Latin crosses, and so we kept them intact for identification. The letter is as follows : — "'S. S. Vega, Friday, 24th March, 1S82. " 'Mv im'.ai: Mrs. Gordon, — At last your hour of triumph has come ! After the many battles we have had at the breakfast-table regarding K. H.'s existence, and my stubborn scepticism as to the wonderful powers possessed by the "Brothers," I have been forced to a complete belief^ in being living distinct persons, and just in proportion to my scepticism will be my firm unalterable opinion respecting them. I am not allowed to tell you all 1 know, but K. H. appeared to me in person two days ago, and what he told me dumbfounded me. Perhaps Madame I'-, will have already communicated the fact of K. II. 's appearance to you. The "Illustrious" 18 uncertain whether this can be taken to .Madame or not, 134 THE OCCULT WORLD. but be will try, notwithstanding tlic many difficulties in the way. If he does not I shall post it when 1 arrive at port. I shall read this to Mrs. B— — and ask her lo mark the envelope ; but whatever happen*, you are requested by K. H. to keep this letter a profound secret until you hear from him through Madame. A storm of opposition is certain to be raised, and she lias bad so much to bear that it is hard she should have more.' Then follow some remarks about his health and the trouble which is taking him home, and the letter ends. "In her note on the three visiting cards Madame Elavatsky says: — ' Head-quarters, March 24th. These cards and contents to certify to my doubters that the attached letter addressed to Mrs. Gordon by Mr. Egliu- ton was just brought to me from the Vega, with another letter from him- self to me, which I keep. K. H. tells me he saw Mr. Eglinton and had a talk with him, long and convincing enough to make him a believer in the "Brothers,'' as actual living beings, for the rest of his natural life. Mr. Eglinton writes to me : "The letter which 1 enclose is going to be taken to Mrs. Gr. through your influence. You will receive it wherever you are, and will forward it to her in ordinary course. You will learn with satisfaction of my complete conversion to a belief in the 'Brothers,' and 1 have no doubt K. H. has already told you how he appeared to me two nights ago,'' &c. &c. K. H. told me all. He does not, however, want me to forward the letter in " ordinary course," as it would defeat the object, but commands me to write this and send it off without delay, so that it would reach you all at Howrah to night, the 24th. 1 do so H. P. Elavatsky.' " The handwriting on these cards and signature are perfectly well known to us. That on the larger card (from Mr. Eglinton's packet) attached was easily recognized as coming from Koot Hoomi. Colonel Gordon and I know his writing as well as our own ; it is so distinctly different from aiiy other I have ever seen, that among thousands I could select it. He says, ' William Eglinton thought the manifestation could only be produced through H. P. B. as a "medium," and that the power would become exhausted at Bombay. We decided otherwise. Let this be a proof to ail that the spirit of living man has as much potentiality in it (and often more) as a disembodied soul. He was anxious to test her, be often doubted ; two nights ago he had the required proof and will doubt no more. But he is a good young man, bright, honest, and true as gold when once convinced " ' This card was taken from his stock to-day. Let it be an additional proof of his wonderful mediumship K. H.' " This is written in blue ink, and across it is written in red ink a few w-ords from the other 'Brother' (Colonel Olcott's Chohan or chief). This interesting and wonderful phenomenon is not published with the idea that any one who is unacquainted with the phenomena of spirit- ualism will accept it. But I write for the millions of spiritualists, and also that a record may be made of such an interesting experiment. Who knows but that it may pass on to a generation which will be enlightened enough to accept such wonders?" A postcri.pt adds, that since the ahove statement was written, a paper had been received from Bombay, signed CONCLUSION. 135 by seven witnesses who saw the letter arrive there from the Vega. As I began by saying, this phenomenon was addressed more to spiritualists than to the outer world because its great value for the experienced observer of phenomena turns on the utterly unmediumistic character of the events. Apart from the testimony of Mr. Eglinton's own letter to the effect that he, an experienced medium, was quite con- vinced that the interview he had with his occult visitant was not an interview with such "spirits" as he had been used to, we have the three-cornered character of the incident to detach it altogether from mediumship either on his part or on that of Madame Blavatsky. Certainly there have been cases in which under the in- fluence of mediumship the agencies of the ordinary spiritual seance have transported letters half across the globe. A conclusively authenticated case in which an unfinished letter was thus brought from London to Calcutta will have attracted the attention of all persons who have their under- standing awakened to the importance of these matters, and who read what is currently published about them, quite recently. But every spiritualist will recognize that the transport of a letter from a ship at sea to Bombay, and then from Bombay to Calcutta, with a definite object in view, and in accordance with a pre-arranged and pre-announced plan, is something quite outside the experience of mediumship. Will the effort made and the expenditure of force what- ever may have been required to accomplish the wonderful feat thus recorded, be repaid by proportionately satisfactoiy effects on the spiritualistic world 1 There has been a great deal written lately in England about the antagonism between Spiritualism and Theosophy, and an impression has arisen in some way that the two cultes are incompatible. Now, the phenomena and the experiences of spiritualism are facts, and nothing can be incompatible with facts. But Theosophy brings on the scene new interpretations of those facts, it is true, and sometimes these; prove very unwelcome to spirit- ualists Long habituated to their own interpretation. Hence, such spiritualists are now and then disposed to resist the new teaching altogether, and hold out against a belief that there can Ik; anywhere in existence men entitled to advance it. This is consequently the important question to settle 136 THE OCCULT WORLD. before we advance into the region of metaphysical subtleties. Let spiritualists once realize that the Brothers do exist, and what sort of people they are, and a great step will have been accomplished. Not all at once is it to be expected that the spiritual world will consent to revise its conclusions by occult doctrines. It is only by prolonged intercourse with the Brothers that a conviction grows up in the mind that as regards spiritual science they cannot be in error. At first, let spiritualists think them in error if they please ; but at all events it will be unworthy of their elevated position above the Boeotian herd if they deny the evidence of phe- nomenal facts ; if they hold towards occultism the attitude which the crass sceptic of the mere Lankester type occupies towards spiritualism itself. So I cannot but hope that the coruscation of phenomena connected with the origin and adventures of the letter written on board the Vega may have flashed out of the darkness to some good purpose, showing the spiritualistic world quite plainly that the great Brother to whom this work is dedicated is, at all events, a living man, with faculties and powers of that entirely ab- normal kind which spirituaKsts have hitherto conceived to inhere merely in beings belonging to a superior scheme of existence. For my part, I am glad to say that I not only know liim to be a living man by reason of all the circumstances detailed in this volume, but I am now enabled to realize his features and appearance by means of two portraits, which Ifave been conceded to me under very remarkable conditions. It was long a wish of mine to possess a portrait of my revered friend ; and some time ago he half promised that some time or other he would give me one. Now, in asking an adept for his portrait, the object desired is not a photo- graph, but a picture produced by a certain occult process which I have not yet had occasion to describe, but with which I had long been familiar by hearsay. I had heard, for example, from Colonel Olcott, of one of the circumstances under which his own original convictions about the realities of occult power Avere formed many years ago in NeAv York before he had actually entered on " the path." Madame Blavatsky on that occasion had told him to bring her a piece of paper, which he would be certainly able to identify in order that she might get a portrait precipitated upon it. CONCLUSION. 137 We cannot, of course, by the light of ordinary knowledge form any conjecture about the details of the process em- ployed ; but just as an adept can, as I have had so many proofs, precipitate writing in closed envelopes, and on the pages of uncut pamphlets, so he can precipitate colour in such a way as to form a picture. In the case of which Colonel Olcott told me he took home a piece of note-paper from a club in New York — a piece bearing the club stamp — and gave this to Madame Blavatsky. She put it between the sheets of blotting-paper on her writing-table, rubbed her hand over the outside of the pad, and then in a few moments the marked paper was given back to him with a complete picture upon it representing an Indian fakir in a state of samadhi. And the artistic execution of this draw- ing was conceived by artists to whom Colonel Olcott after- wards showed it to be so good, that they compared it to the works of old masters whom they specially adored, and affirmed that as an artistic curiosity it was unique and price- less. Now in aspiring to have a portrait of Koot Hoomi, of course I was wishing for a precipitated picture, and it would seem that just before a recent visit Madame Blavatsky paid to Allahabad, something must have been said to her about a possibility that this wish of mine might be gratified. For the day she came she asked me to give her a piece of thick white paper and mark it. This she would leave in her scrap-book, and there was reason to hope that a certain highly advanced chela, or pupil, of Koot Hoomi's, not a full adept himself as yet, but far on the road to that condition, would do what was necessary to produce the portrait. Nothing happened that day nor that night. The scrap- book remained lying on a table in the drawing-room, and was occasionally inspected. The following morning it was looked into by my wife, and my sheet of paper was found to be still blank. Still the scrap-book lay in full view on the drawing-room table. At half-past eleven we went to break- fast ; the dining-room, as is often the case in Indian bunga- lows, only being separated from the drawing-room by an archway and curtains, which wen- drawn aside. While we were at breakfasi Madame Blavatsky suddenly showed by the signs with which all who know her are familiar, that one of her occult friends was near. It was the; chela to whom I have above referred. She got up, thinking she THE OCCULT WORLD. might be required to go to her room ; but the astral visitor, she said, waved her back, and she returned to the table. After breakfast we looked into the scrap-book, and on my marked sheet of paper, which had been seen blank by my wife an hour or two before, was a precipitated profile portrait. The face itself was left white, with only a few touches within the limits of the space it occupied ; but the rest of the paper all round it was covered with cloudy blue shading. Slight as the method was by which the result was produced, the outline of the face was perfectly well- defined, and its expression as vividly rendered as Avould have been possible with a finished picture. At first Madame Blavatsky was dissatisfied with the sketch. Knowing the original personally, she could appre- ciate its deficiencies ; but though I should have Avelcomed a more finished portrait, I was sufficiently pleased with the one I had thus received to be reluctant that Madame Blavatsky should try any experiments with it herself with the new of improving it, for fear it would be spoilt. In the course of the conversation, M put himself in com- munication with Madame Blavatsky, and said that he would do a portrait himself on another piece of paper. There was no cpxestion in this case of a " test phenomenon ;" so after I had procured and given to Madame Blavatsky a (marked) piece of Bristol board, it was put away in the scrap-book, and taken to her room, where, free from the confusing- cross magnetisms of the drawing-room, M would be better able to operate. Now it will be understood that neither the producer of the sketch I had received, nor M , in then- natural state, are artists. Talking over the whole subject of these occult pictures, I ascertained from Madame Blavatsky that the supremely remarkable results have been obtained by those of the adepts whose occult science as regards this particular process has been superadded to ordinary artistic training. But entirely Avithout this, the adept can produce a result which for all ordinary critics looks like the work of an artist, by merely realizing very clearly in his imagination the result lie wishes to produce, and then precipitating the colouring matter in accordance with that conception. In the course of about an hour from the time at which she took away the piece of Bristol board — or the time may CONCLUSION. 139 have been less — we were not watching it, Madame Blavatsky brought it me back with another portrait, again a profile, though more elaborately done. Both portraits were obviously of the same face, and nothing, let me say at once, can exceed the purity and lofty tenderness of its expression. Of course it bears no mark of age. Koot Hoomi, by the mere years of his life, is only a man of what we call middle age ; but the adept's physically simple and refined exigence leaves no trace of its passage ; and while our faces rapidly wear out after forty — strained, withered, and burned up by the passions to which all ordinary lives are more or less exposed — the adept age for periods of time that I can hardly venture to define, remains apparently the perfection of early maturity. M , Madame Blavatsky 's special guardian still, as I judge by a portrait of him that I have seen, though I do not yet possess one, in the absolute prime of manhood, has been her occult guardian from the time she was a child ; and now she is an old lady. He never looked, she tells me, any different from what he looks now. I have now brought up to date the record of all external facts connected with the revelations I have been privileged to make. The door leading to occult knowledge is still ajar, and it is still permissible for explorers from the outer world to make good their footing across the threshold. This condition of things is due to exceptional circumstances at present, and may not continue long. Its continuance may largely depend upon the extent to which the world at large manifests an appreciation of the opportunity now offered. :<■ readers who are interested, but slow to perceive what practical action they can take, may ask what they can do to show appreciation of the opportunity. My reply will be modelled on the famous injunction of Sir Robert Peel : — "Re sgister, register !" Take the first step towards making a response to the offer which emanates from the occuH world register, register, register; in other words, join the Theosojiliic.il Society — the one and only association which at present is linked by any recognized bond of union with the Brotherhood of Adepts in Thibet. There is a Theosophical Society in London, as there are other branches in Paris and America, as well as in India. If there is as '.ranches to do, thai fad *\<>fs not i 4 o THE OCCULT WORLD. vitiate their importance. After a voter has registered, there is not much for him to do for the moment. The mere growth of branches of the Theosophical Society as associations of people who realize the sublimity of adeptship, and have been able to feel that the story told in this little book, and more fully, if more obscurely, in many greater volumes of occult learning, is absolutely true — true, not as shadowy religious " truths" or orthodox speculations are held to be true by their votaries, but true as the " London Post-Office Directory" is true ; as the Parliamentary reports people read in the morning are true ; the mere enrolment of such people in a society under conditions which may enable them sometimes to meet and talk the situation over if they do no more, may actually effect a material result as regards the extent to which the authorities of the occult world will permit the further revelation of the sublime knowledge they possess. Remember, that knowledge is real knowledge of other worlds and other states of existence — not vague conjecture about hell and heaven and purgatory, but precise knowledge of other worlds going on at this moment, the condition and nature of which the adepts can cognize, as we can the condition and nature of a strange town we may visit. These worlds are linked with our own, and our lives with the lives they support ; and will the further acquaintance with the few men on earth who are in a position to tell us more about them, be superciliously rejected by the advance guard of the civilized world, the educated classes of England? Surely no inconsiderable group will be sufficiently spiritualized to comprehend the value of the present opportunity, and sufficiently practical to follow the advice already quoted, and — register, register, register. THE END. FEINTED BY BALLANTYNE, HANSON AND CO, LONDON AND EDINBURGH A CATALOGUE OF IMPORTANT WORKS, PUBLISHED BY 57 and 59 LUDGATE HILL. 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