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forth and for them it was recorded," it is in this new edition re-dedicated to all true students who by their efforts have helped to spread its teachings. Not only their faithfulness and devotion, but the heart-cry of thousands groping in the darkness, and of other thousands who have dared to break away from the bondage of creed and dogma, but yet know not where to turn for light: all these have called forth this new edition, and like the first original edition it goes out a winged messenger of hope, and as a lamp unto the feet of the searchers for truth. To them therefore is it committed; to the great Body of Theosophical workers, young and old, in all lands, and to the best, the most sincere, the most thoughtful, and reverent elements in the human race.

The present volumes are virtually a verbatim reprint of the original edition published in 1888 by H. P. Blavatsky. Great pains have been taken to make the paging agree with that original.

The only changes consist of: (a) A careful transliteration of Sanskrit words throughout according to an accepted standard, and an occasional correction of Greek or Latin; but this has not been done in a certain few cases where ambiguity in the original Sanskrit as H. P. Blavatsky had it, allowed of more than one meaning. In these cases such words have remained untouched, leaving the reader to judge of H. P. B.'s meaning according to his intuition. These cases are exceedingly few. (b) Square brackets have been used instead of parentheses to mark H. P. Blavatsky's many interjections and remarks, in quotations from other works and writers. The original edition in these cases almost invariably had parentheses, and thus the average reader found it not easy to distinguish between H. P. B.'s comments and the statements of the writers she quoted. Had the original edition been more carefully printed - which under all the circumstances was hardly possible - this could have been avoided. (c) References to other works have been verified, as far as possible. (d) Typographical errors have been corrected. No changes have been made in H. P. Blavatsky's language.

While the verification of detail has its value, it may be said at once that the comprehension of this work by its students will be found to require something more than that laborious brain-mind analysis which has in our day come to be considered the only stepping-stone to knowledge in the domains of science and theology. There is, throughout, the constant appeal to that in man which knows, to the intuition.

Space will not permit of more than the barest outline of H. P. Blavatsky's life, but so many garbled misrepresentations of her and her work have appeared in books and encyclopaedias from time to time, penned too frequently by people who were unable to bear the strong light of Theosophy; or who, brought face to face with their weaknesses, had not the courage to eradicate them; or by people who presumed to think they knew as much as she, that I deem it a privilege to pay tribute to her heroic sacrifice for humanity.

Helena Petrovna Blavatsky was born at Ekaterinoslaw, Southern Russia, on July 31 (Russian style), 1831. Her father Colonel Peter Hahn was the son of

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General Alexis Hahn von Rottenstern Hahn, representative of a noble family of Mecklenburg, Germany, settled in Russia. Her mother, Helena Fadeef, was the daughter of Privy-Councillor Andrew Fadeef and of the Princess Helena Dolgorouky. She had a wonderful childhood, she loved the solitude of the deepest woods, and made companions of the wild birds and animals, while from her tenderest years she had a heart of compassion which sought to relieve suffering and distress wherever she found them. In 1848, when still but a young girl of seventeen, she was married to Councillor of State Nicephore Blavatsky, Vice-Governor of the Province of Erivan, a man old enough to be her father. Shortly after, however, this unhappy girl started on her travels, visiting Egypt, Greece and other parts of Eastern Europe, and then London, which she reached at the time of the great exhibition of 1851. It was here that she encountered for the first time in physical form the one whom she had learned in her childhood to regard as her Teacher.

Many years she spent in traveling, visiting Canada, the United States, Peru, India, Tibet-going to Lhassa, and to the sacred lake Mânasarovâra. She returned to Russia in 1860, remaining there until 1867, except for a short visit to Italy in 1863. She again visited the East, Greece, and Palestine. She is said to have been wounded at the battle of Mentana. She reached Russia again in 1872. In the following year she went to Paris, then to New York, arriving July 7, 1873. In 1874 she met William Q. Judge, who became her pupil, and at her death in 1891 succeeded her as Leader of the Theosophical Movement.

On September 7, 1875, at her rooms in New York, William Q. Judge being also present, she openly authorized the formation of a Society. On the next day the Theosophical Society was accordingly formed, and from the seed thus planted has grown the UNIVERSAL BROTHERHOOD AND THEOSOPHICAL SOCIETY, the International Headquarters of which are now at Point Loma, California.

At this time she was engaged in writing Isis Unveiled amid almost insuperable _difficulties, which are referred to in the Point Loma edition (Preface). This, her first great work, was published in 1877. In the following year, she was naturalized as an American citizen, and at the close of 1878 she departed for India with three others, leaving General Abner Doubleday as President pro tem., with William Q. Judge as Recording Secretary. The Parent Body in America subsequently became incorporated in the Aryan Theosophical Society, of which William Q. Judge was President until his death in 1896. The "three objects" of the Theosophical Society were first defined in 1878 in a circular issued from New York.

Visiting London on her way, she reached Bombay in February, 1879, and there founded and edited the Theosophist Magazine. In 1880 she visited Ceylon, and in 1881 she was at Simla. Here she delivered the remarkable message to the Brâhmans of Allahâbâd, known as the "Prayâga Theosophical Society Letter," severely criticising certain Brâhmanical practices, particularly child-marriage. From 1882 to 1884, H. P. Blavatsky resided at Adyar, Madras, the Indian Headquarters of the Society, continuing the publication of the Theosophist (monthly), and conducting an international correspondence. She left for Europe in 1884. It was during her absence that an outrageous plot was worked up against her by two Europeans whom she had both sheltered and fed when they were destitute. About this time, the Psychical Research Society, recently

founded, sent to India an inexperienced, incompetent young man to report upon the phenomena which were happening at Adyar. His report, which was accepted by the Psychical Research Society, condemned Madame Blavatsky unheard, and to the shame of the Psychical Research Society be it said, their mistake has never been publicly acknowledged, although it has been refuted again and again by those who were qualified to defend her.

Late in the autumn of 1884, H. P. Blavatsky went back to India. In 1885 she returned to Europe, where at Würzburg, Germany, she began writing THE SECRET DOCTRINE. She toiled at it for twelve to fourteen hours daily, and could hardly be induced to leave her desk. In 1886 she moved to Ostend, where under continuous persecution her health gave way, and she suffered terribly. Nevertheless she continued to labor on her great work. In 1887 at the earnest solicitation of some of the members, she went to reside in London at 17 Lansdowne Road, where, during this and the following year, besides completing THE SECRET DOCTRINE, she started and edited the magazine Lucifer, contributing to it many brilliant articles. Fortunate indeed were those who had the opportunity of sharing with Madame Blavatsky the labor of preparing THE SECRET DOCTRINE for publication. At last this stupendous work was finished, and was published at the close of the year 1888.

During this year it was that according to a plan outlined by William Q. Judge, Madame Blavatsky established the Esoteric Section of the Theosophical Society. From its inception this was the heart of the Theosophical Movement. It was under her absolute control as Teacher and Head, and included in its ranks the chief workers of the Society. Some of the greatest trials of H. P. Blavatsky's life began with the formation of this, but the fact that it was founded and that it continues in the world today as a band of earnest students, is an achievement of greater importance to humanity, perhaps, than even the publication of THE SECRET DOCTRINE; for while the latter is but a record of a small part of the teachings that have been known to the Elder Brothers and Helpers of Humanity for thousands of millenniums, the living witnesses to the reality of the truths therein shadowed forth are the Institutions and educational methods which are the practical outcome of Theosophy, now established at Point Loma, to which the lives and devotion of all true students of the Esoteric Body have contributed in no small degree.

In this Esoteric Body it was also possible for H. P. Blavatsky to give out teaching to those who were faithful, which could not, on account of its sacredness, be given to the public at large. Much of this teaching was not given to the members during her life, but was left to her Successor William Q. Judge; and that and still other teaching in the possession of the present Teacher, is from time to time given to those students who are worthy and well-qualified to receive.

In 1889 H. P. Blavatsky penned her English version of "Fragments from the Book of the Golden Precepts," which she named The Voice of the Silence. Those who seek a clue to the mystery of her life may find it in the pages of that little volume, in teachings which come down from a past so remote, yet with a nobility so transcendent, that they stir the heart to unsuspected depths, and open out a vista of life grandiose in its infinite possibilities. Then followed The Key to Theosophy in the same year, a priceless textbook for students of the ancient

FOREWORD

Wisdom-Religion, which has already played a great part, and is to play a still wider part, in illumining the world with its simple, clear-cut and direct presentation of Theosophical teachings in the form of question and answer.

Truly the world was in sore need before H. P. Blavatsky came; the teachings of Jesus called the Christ had become a dead letter; materialism was rampant, and in the religious systems of the day there was nothing to stem its advance. The whole world was threatened on the one hand with a superstition and a worse slavery of the human mind to dogma than had ever threatened it in the darkest ages; and on the other, with the hopelessness of materialism and the degradation of all that is noble and pure in life. To such conditions did H. P. Blavatsky come. What then was her mission?

She herself described it as "to break the molds of mind"; it was to plow into the current thought-forms and to sow new seed, seed from the harvest of ancient Wisdom garnered ages ago and kept inviolate by the Helpers of Humanity. A few of such seeds had been sown by the noble Sage of Palestine, but the tares had grown up and choked them. Her mission was to restore to Humanity its lost ideals; to point out once more the pathway of true knowledge, and the gateway of a pure life; it was to sound once more the keynote of Truth to reverberate throughout the coming cycle. It was to teach once more as living realities the facts of Man's divinity, of the higher and the lower natures in him, and the eternal warfare that must go on until the lower is subjugated and controlled; to show that Karma, the law of strict Justice, of exact retribution, that we reap what we sow, is the law that governs all life, absolute, unfailing; that the knowledge of it and the doctrine of Reincarnation is the great hope for humanity; and that the life of altruism, based on a true Wisdom, is the only sane life, on which all true progress depends. If the student will accept these primary truths of Theosophy, and will seek to live according to them, every page and every line of THE SECRET DOCTRINE will have its message for him. But mere book study will avail little; something more than that is required and demanded of the student of Theosophy; the full understanding of the teachings of all Theosophical works, and pre-eminently of THE SECRET DOCTRINE, is only possible as the life conforms to those teachings. The true doctrine is secret, hidden; not by the teacher, but in the very nature of the teaching itself, and to gain it, the student must enter by the only door which gives entrance.

William Q. Judge, speaking of this book, said that it was written in such a manner as to compel the earnest student to dig deeply and patiently in order to reach its profound truths. He said further that this present age is a transition age, and that the full revelation of the hidden teaching of the "Secret Doctrine" which this book reveals only in part, was not for that generation.

Any sincere student, however, who will carefully peruse this work will find enough material to form a basis of study for generations to come. And if he will take a step further, the thought will inevitably suggest itself that there must be ample sources of information and instruction beyond.

THE SECRET DOCTRINE, like the Bhagavad Gîtâ, The Voice of the Silence, The Key to Theosophy, the writings of William Q. Judge, and all other standard Theosophical writings, will be increasingly found to contain the answer to the heart-cry of the Soul within. The student who seeks to fashion his life accord

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HARVARD
UNIVERSITY

JAN 31 19.2

"Entered according to Act of Congress in the year 1888, by H. P. Blavatsky, in the Office of the Librarian of Congress at Washington, D. C."

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