13.    Bodhisattva Maitreya or Christ or Krishna, Incarnation of Second Ray or Love-Wisdom

 

Ajita (the invincible), the Savior who will unify East and West

 

The only seated Bodhisattva, as he is ready to rise and reappear.

Gilded statuette belonging to the author.

 

I shall start by saying that I am not able to provide any information about the Masters that can reveal the activity they carry out today; my purpose is only to demonstrate their historical presence. The chance to contact them cannot be offered, it depends on karma and personal merit. Our motto, by deliberate choice, is "We are in the service of the old Master from all time: we are, we were, we shall be such forever." ²⁶⁷

 

On the identity of the Maitreya we must remember that he lives in the entourage of the master Morya and that he travels in the desert together with him, guided by Jupiter, the star of Allahabad, at the Maha Kumbha Mela and that the next meeting too will be held always in Allahabad in 2025 when Jupiter, with an orbital cycle of 11.86 years, will enter Taurus, sign of enlightenment, and the sun and the moon will be in Capricorn! ²⁶⁸

 

"But most difficult of all is to reveal the true Image of Christ. Think, how to cleanse the Image of Christ." ²⁶⁹

 

Virgil's prophecy at the end of the Age of Aries: "The Virgin returns, the Golden Age (the incarnation of the Avatar) returns. A new progeny descends from Heaven (the long-awaited Messiah). O chaste Lucina, protect the newborn. The serpent (materialism) will die. " Virgil Egloga IV, verses 6-24 (written in 40 BCE), analogous to the Pisces’ of this late century.

 

 

²⁶⁷ Ḥāfeẓ, Canzoniere (Divān) Ghazal 201, p. 245, Ariele Edizoni, 2005 Milano.

²⁶⁸ Leaves of the Garden of Morya Vol. II, sutra 153, Part Two, V, sutra 5. Agni Yoga Society, New York, 1954.

²⁶⁹ Leaves of the Garden of Morya Vol. II, sutra 152, Part Two, V, sutra 4. Agni Yoga Society, New York, 1954.

Prophecy of the Buddha: "When life expectancy is 80 years, there will arise in the world a Blessed Lord, a fully enlightened Arhat and Buddha named Metteya (Pali language) endowed with wisdom and conduct, a Tathagata, Knower of the worlds, incomparable Teacher of angels and men, enlightened and blessed as I am now. He will know, through his own intuition, and teach a Dharma all imbued with Love (Sanskrit Maitri) from beginning, middle and end. He will proclaim, just as I do, the holy life in its fullness and purity. He will be accompanied by thousands of monks, just as I am attended by a company of hundreds." ²⁷⁰

 

On Christós. "In Volume I of the Secret Doctrine, in the first Stanza of the third chapter, we read these words, 'The three fall into the four.' This sentence contains the authentic secret of the manifestation of the Saviors of all times. (The externalisation of the Hierarchy or Golden Age)" ²⁷¹ This is also symbolized on the Masonic apron.

 

"Western churches must realize that fundamentally there is only one church but that it is not necessarily the Christian church. God works in many ways, through many faiths and many religious groups, and in their union the truth will be revealed in its completeness." ²⁷²

 

But it is necessary to deepen this idea of God according to the perspective of the Master

K.H. who, at the time of Blavatsky, came into conflict with the arrogant neophyte Allan Octavian Hume, precisely on the subject of an extracosmic God. To the sentence about God contained in the book Paradoxes of the Highest Science by Eliphas Levi, the Kabbalist whom Hume liked so much, "I simply believe that he exists, it is impossible for me not to conceive a directing thought in this eternally living substance which populates infinite space. " Master K.

H. (under his pseudonym E. O. the eminent occultist) added a note which was to become a matter of dispute and which prevented Hume from learning anything from the Master of Theosophy. "Within that substance, in every atom of it, but not outside of it. There is no extracosmic Deity. All matter is God, and God is Matter, or there is no God." ²⁷³

 

"When the idea that the solar system is the physical vehicle of the Logos and His body of manifestation is understood many problems will become clear." ²⁷⁴

 

"The Eastern faiths have ever emphasized God Immanent, deep within the human heart, "nearer than hands and feet", the Self, the One, the Atma, smaller than the small, yet omnipervading. The Western faiths have presented God Transcendent, outside His universe, an Onlooker. God transcendent, first of all, conditioned men’s concept of Deity, for the action of this transcendent God appeared in the process of nature; later, in the Jewish dispensation, God appeared as the tribal Jehovah, as he soul of a nation. Next, God was seen as a perfected man, and the divine God-man walked the Earth in the Person of the Christ. Nowadays it is being increasingly acknowledged the concept of God immanent in every man and in every created form. Today, we should have the churches presenting a synthesis of these divine ideas, which have been summed up for us in the statement of Sri Krishna in the Bhagavad Gita: "Having pervaded this whole universe with a fragment of Myself, I remain." God greater than the created whole, yet God present also in the part; God transcendent guarantees the Plan of our world, and

 

 

²⁷⁰ Maurice Walshe, The Long discourses of the Buddha, A translation of Digha Nikaya, Cakkavatti-Sihanada Sutta - Sutta 25 p. 404, Wisdom Publications, Somerville, 2012.

²⁷¹ Hilarion, Theogenesis, Stanza VI, Sloka 8. The Temple of The People, Halcyon, California 1906-1923.

²⁷² Alice A. Bailey, The Reappearance of the Christ p. 159, Lucis Press, New York, 2017.

²⁷³ Eliphas Levi, Paradoxes of the Highest Science, p. 61. Theosophical Publ. House, Adyar, Madras, 1922.

²⁷⁴ Alice A. Bailey A Treatise on Cosmic Fire, p. 556. Lucis Press, New York, 1999.

is the Purpose conditioning all lives from the minutest atom, up through all the kingdoms of nature, to man." ²⁷⁵

 

The transcendent God is like an iceberg, nine parts of which are under water, while the God that is immanent in man, the tenth part that is afloat, is what we experience as personal I. The latter is the same divine self, but conditioned by mind and desire. As soon as it frees itself from conditioning or maya, it discovers the whole that has always been free and immortal. As simple as the number one, which is everything, while multiplicity is an illusion! Can a man be divided into parts?

Transcendent aspect: "But what is the knowledge of all these details to thee, O Arjuna?

Having pervaded this entire universe with one fragment of Myself, I remain." ²⁷⁶

 

Immanent Aspect: "And I am seated in the hearts of all and from Me radiate memory and wisdom or denial." ²⁷⁷

 

In order to try to understand the figure of Jesus Christ it is necessary to understand the mystery of his double name through the Indian concept of Avesha Avatar. After the symbolic baptism in the Jordan river, the spiritual power of Jesus was joined by that of the Christ, his spiritual Guru, who used the vehicles of Jesus to increase the work of his disciple among men. It is also called the process of adumbration/overshadowing and consists in the use, with the disciple's full consent, of the latter's lower vehicles for the purpose of service. The opposite is mediumship, which is the inferior correspondence of adumbration/overshadowing, being due, on the other hand, to weakness and sickness; it is always non-consensual and is, therefore, a theft by inferior entities of the body and emotions of the poor unfortunate who, therefore, becomes obsessed and sick and is no longer responsible for the actions and vile deeds that another being performs through him.

Anyone who has attained the state of Master of Wisdom, can no longer say "I am", "I can", "I want" from a personal point of view, nor can he bear to be an object of worship. The thought of personal deification, becomes an intense torture. Yet this is what has happened to many spiritual instructors. "These great Lives abhorred...worship." ²⁷⁸

Here are the sorrowful words of the Master Jesus spoken in 1933.

"Worship! Did I ever asked for worship or adulation and for a deluge of flattery to be poured into my ears? Verily I came to point the way to peace and fraternity, through the education of the heart and the will to love all beings... Belief in me yet disbelief in my precepts!

- a strange and paradoxical faith is that indeed." ²⁷⁹

 

Krishna, one of the last incarnations of the Christ, was of noble birth and was himself a King, and all His teaching is permeated with a noble and courageous spirit. All the great Masters belonged to the Kshatriya caste, that of kings and warriors, which in ancient times was considered the highest. It was the Brahmins who learned from the royal lineage and not vice versa. Rama was also King of Ayodhya.

 

Even now it is so. Born in 1852, belonging to the Rajput Chandrabansi, died (so to speak) in the year 1918, Krishna or Christ lived, unknown to most people, under the name of a prince, Raja Raghunath Singh, in a small town in India, in Kashmir in the jagir (principality)

²⁷⁵ Foster Bailey, Ponder on this, Ch. LXII, God, p. 134, Lucis Press, New York, 19.

²⁷⁶ Bhagavad Gītā, translation A. Besant and Bhagavan Das. Chapter X, 42 Theosophical P. House, Adyar, 1926.

²⁷⁷ Bhagavad Gītā, Chapter XV, 15.

²⁷⁸ Alice A. Bailey, The Externalisation of the Hierarchy, p. 268. Lucis Publishing Company, New York, 1981.

²⁷⁹ Cyril Scott, The Vision of Nazarene, p. 10, Parable of the Rope, Samuel Weiser, York Beach, ME 2000.

of Ramkot consisting of 21 villages in Jaswa Dun given to him by Maharaja Ranbir Singh (Master Morya, as I will show later) since his ancestors had been dispossessed by the British. His very name means the Lord of the Raghu lineage. Ranbir Singh gave him in marriage his only two daughters, the apples of his eyes, and raised an enormous Temple with great golden domes.

 

Raghunath Temple with seven domes dedicated to Ram, avatar of Vishnu, some in gold, Jammu.

 

Just as Muslims turn their heads in the direction of Mecca during prayers, so Indians during their pujas or religious services turn their heads in direction of Kashmir with its two cities of Srinagar and Jammu, and it is to Him that they bow even though they call Him Krishna, the name of His former incarnation. The Christ has always been present, so He can only reappear and not return. Here is his image jealously preserved in Adyar at the headquarters of the Theosophical Society, representing, though unbeknownst to them, Raja Raghunath Singh as a young man. It was generously given to me by Col. Nandan Nilakanta, who had worked there for 30 years, for some things that I had told him in confidence, and for that I am very grateful to him.

 

Maitreya or Krishna in the time of Blavatsky, circa 1880.

 

Together with Nandan Nilakanta in Adyar, Chennai.

 

Why is this city of Jammu important? An Indian story must be told. One day a king was out hunting when he saw a lion and a unicorn (the same as in the English royal coat of arms, symbols of personality and soul) drinking together from the same pool of water. Astonished, the king turned that forest into his kingdom and called it Jambhu. This king, Jambu Lochan, was the true founder, millennia ago, of Jammu. In the ancient Sanskrit Purāṇa India is called Jambhu-Dwipa (the continent of Jammu). ²⁸⁰

 

There are two main temples built during the reign of Ranbir Singh (1856-1885): one is the Ranbineswar which takes its name from Ranbir himself and which has the peculiarity of having in its sancta sanctorum some pure crystal lingams. They are unique in India, specially brought in from Germany and of which I enclose a rare photo as it is forbidden to all to photograph them. I was granted this privilege by the Pujari (high priest) of the temple by kind permission of the current Maharaja of Kashmir Karan Singh who helped me, with his magnanimity, in the historical research I carried out on his ancestor. The other is the Raghunath Temple (dedicated to the Lord of the solar lineage of Raghu, ancestor of Rama) which contains a vast library with 6000 manuscripts, some of which are ancient and written on palm leaves, which I personally viewed and of which I have the rare catalog compiled by the great archaeologist Sir Aurel Stein. The library contains very rare writings on philosophy and astrology, in Persian language, by K.H. or Kirpa Ram.

 

The Author in New Delhi at the home of Maharaja Karan Singh, former ambassador of India to the USA.

²⁸⁰ H. P. Blavatsky, Theosophical Glossary, Jambhu-Dwipa, p. 124, Theosophy Company, Los Angeles, 1973.

 

 

Crystal lingams, unique in size in India, in the Ranbineswar temple in Jammu.

 

Statue of Ranbir Singh (Morya) facing the Ranbineswar Temple, in Jammu, India.

 

Another episode that corroborates that Ranbir Singh is the Guru of Helena Petrovna Blavatsky, and I hope, given the motive, that the Master will forgive me the quotation, is this. Says Sir Walter Lawrence:

 

"I remember meeting Ranbir Singh and his three sons at the Durbar held in Lahore in 1881. I think he was one of the most handsome men I ever saw, and his youngest son, Raja Amar Singh, at that time was indeed a thing of beauty." ²⁸¹

 

K.H. says of H.P.B. "When it becomes a question of “puffing up” those she is devoted to, her enthusiasm knows no limits. Thus, she has made of M⸫ an Apollo of Belvedere, the glowing description of whose physical beauty, made him more than once start in anger, and break his pipe while swearing like a true — Christian; and thus, under her eloquent phraseology, I, myself had the pleasure of hearing myself metamorphosed into an “angel of purity and light”

— shorn of his wings. We cannot help feeling at times angry, with, oftener — laughing at, her."

282

 

²⁸¹ Walter Lawrence, The India we served, p. 126, Cassel and Company, London, 1928.

²⁸² The Mahatma's Letters to A. P. Sinnett, Letter 54 p. 309, The Theosophical Publish. House, London, 1972.

 

 

Ranbireswar, Jammu, Kashmir.

Northern India's largest temple dedicated to Shiva, with a statue of Ranbir Singh

 

Portrait of Maharaja Ranbir Singh taken from a real photo that could be observed in various Offices and important places in the kingdom of Kashmir, particularly in Srinagar and Jammu.

 

Maitreya, original painting in Tashilunpo Monastery, Shigatse, 1920. Recognizable by the chorten on the forehead representing the Buddha. On the right side Tsongkhapa, on the left Atìsha, the great Initiates revered and celebrated by Master K.H.²⁸³ and Master M.²⁸⁴

 

²⁸³ The Mahatma's Letters to A. P. Sinnett, Vol. I, Letter 9, p. 43-44, The Theosophical Publishing House, London, 1972. K. H. signing the letter states: "When our great Buddha-the patron of all adepts, the reformer and codifier of the occult system-reached Nirvana on earth, he became a Planetary Spirit, that is, his spirit could wander interstellar spaces consciously and continue at will on earth in the original, individual body.  this is the highest

degree to which man can aspire on our planet, as rare as the Buddhas themselves and the last to become such was Tsongkapa of Kokonor (14th century), the reformer of esoteric and popular Lamaism. "

²⁸⁴ Nicholas Roerich, Heart of Asia, p. 103: "In 1027 of our era, we were first given the opportunity to know the teaching of the Kalachakra, when it was popularized by Atìsha."

MEDITATION FOR THE REAPPEARANCE OF CHRIST, KRISHNA OR MAITREYA

 

Stage I. Alignment

 

a.  Bring consciousness to the top of the head.

b.  Elevate, through the astral and the mind, the thought or consciousness up to the soul.

c.  Identify the consciousness of the personality with that of the soul, and see them as one.

 

Stage II. Dedication

 

We consecrate ourselves to the service of the Coming One, and we will do our best to prepare the minds and hearts of men for His Advent. With this firm intention we commit ourselves to meditate on the Laws and Principles of the Kingdom of God and to cooperate in every possible way in their implementation, within and through the human realm.

 

Stage III. Approach and Contact

 

Repeat slowly, trying to penetrate the deeper meaning contained in the Message "I Stand and Wait."

" Keep close in touch with Me and with the Master Who surveys your life. With Us are found the forces of the living Light and Love which you must use. Keep close to Us, and day by day draw on that strength

And knowledge which We have and which is also yours.

Let naught disturb the acquiescent calm which keeps you close in touch, Which brings you light and understanding

And which keeps you steadfast on the Way."

 

Stage IV. Meditation on the Kingdom of God - Effects of the Externalisation of the Hierarchy.

 

“Think deeply upon the embodied idea and carry your thoughts forward and onward and upward (choose whichever word conveys to you the deepest meaning) until you reach as abstract a point as you can achieve. When you can go no further and have entered the world of abstraction, then stay poised in thought and hold the mind steady in the light for as long a period as you can. Watch your thought processes as you do this and note anything new or especially intuitive which you may register during this time of waiting. Keep a strict record of the ideas which may come into your mind and note them down each day for your spiritual diary.” Alice Bailey, Discipleship in the New Age Vol. I, p. 113.

 

Stage V. Creative Meditation

 

(Before beginning this stage of Meditation, remember that "words are living things, possessing form, soul, and spirit or life.")

1.   Consider the Principle of Essential Divinity for at least five minutes. Try to understand its quality and life.

2.  Chant OM and wait in silence, keeping the mind still.

3.   Assuming an attitude of waiting, express in your own words the highest meaning you have been able to perceive.

4.   Establish a relationship between the Meditation theme and the present world opportunity, discerning its relation to current world affairs and its usefulness and spiritual value to humanity as a whole.

5.   Keeping your mind steadfast in the light, transcribe any thought related to the Meditation theme that penetrates your mind.

6.   Formulate the Principle of Essential Divinity and what you have understood by meditating on it, so that it can be useful to others and to humanity. Process the idea in its mental, emotional and practical aspects.

7.   Then, using creative imagination, pour the idea thus formulated into a living thought-form, into the vast current of mental substance that acts ceaselessly on human consciousness.

8.  Chant the OM.

 

Stage VI. Visualization and Concluding Mantram.

 

1.  Visualize Christ on the horizon as a radiant Center of vivid Light. The radiance of His aura conceals His appearance.

2.  From the lower part of the aura (from the feet), a Path of Golden Light departs.

3.   You then see a great multitude of people from whom rays of light emanate and converge, forming a Path pointing toward the One Who Comes. Between the two Paths there is still a gap.

4.  Imagine Christ saying:

"The Path I must tread to reach your place is one of Light; its quality is goodwill, and it is almost ready for My feet. Work on. Failure is not for you."

5.  See the emptiness gradually diminish until the two Paths come together, forming One Path.

6.  You see Christ approaching along this Path to humanity as He says the concluding words: "I COME"

 

 

I Stand and Wait

 

I stand and wait. The One Who loves all men and things. I stand and wait- with mind upon the Will of God

And heart wrapt up in love of all mankind. Around Me also wait the many sons of men

Who, aeon after aeon, have found the hard and thorny Way

Which leads into the Presence of the One Who ever holds the Light. They know the hour has come,

But wait the rising call which, day by day, is gathering force Out of humanity's distress, men's need and agony.

 

Attentive. also to another rising call, the Centre where the Will of God is known

Also awaits a summons from the Christ and His united Servers, the Forces of the Light. The planet stands arrayed-watching and waiting for the crisis point of men.

 

The hour has struck! Each year, at My Full Moon, a note sounds forth

And rings around the earth, meeting response from· those who know Me well-

The One they serve in self-forgetfulness, with confidence and with surety in the Plan.

 

To them goes forth the message from Myself,

Not from a Master, but from the One Who in wisdom and in love presides Over the Plans of Hierarchy and the work of those who love their fellowmen.

 

I say: Keep close in touch with Me and with the Master Who surveys your life. With Us are found the forces of the living Light and Love which you must use. Keep close to Us, and day by day draw on that strength

And knowledge which We have and which is also yours.

Let naught disturb the acquiescent calm which keeps you close in touch, Which brings you light and understanding

And which keeps you steadfast on the Way.

 

We know that you are there, serving and struggling,

Leaming how to work, and dealing with the plans which will prepare My Way. Knowledge will come of how to work and where to find the men

Whose hallmark of divinity is clearly seen in the way they love their fellowmen. They are the ones We need, and they the ones who can prepare My Way.

 

Keep close to men, and see within mankind

The working of the Plan which will bring Us to the outer realm of life. I stand in readiness, and so do Those Who live and serve the Plan.

They stand with Me in ordered ranks, waiting the call to come.

 

Say to mankind: The time is ripe; the hour has come; the Christ is on His Way. Nearer He comes, and Those Who walk that Way with Him

Have lived and suffered, and have left behind that which you now endure.

But We have NOT left the sons of men behind;

We now return to bring you light and life and peace-

A peace which now can be, because goodwill is largely mankind's inner urge. Thus will be brought full glory to the Greatest One .

Whom I and you and all men serve-e’en though they know 1t not.

 

The Path which I must tread to reach your place

Is one of Light; its quality-goodwill, and it is almost ready for My feet. Work on. Failure is not for you.

I COME.

 

 

(Thoughts on The Reappearance of the Christ by Alice A. Bailey, June, 1949)

 

 

There is no path too long for those who walk slowly, without effort; there is no goal too high for those who prepare for it with patience.

Jean de La Bruyére

A Symbol of the New Era

The work of Christ today, minor energies within major ones, synthesis of an essay by Foster Bailey

The intense blue infinite field is the life expression of our Second Ray Solar Logos or Love-Wisdom that keeps alive and conditions everything within the solar system, including the life and destiny of our Planetary Logos, Sanat Kumara.

The golden disc, in which the triangle and the star appear, symbolizes the inclusive environment of life on this planet. Through it Sanat Kumara can look and we can become aware of its reality. It is the golden disc referred to in the Gayatri, the 24-syllable mantra, "Unveil to us the face of the true spiritual Sun, hidden by a disc of liquid gold light, that we may know the truth as we proceed to your sacred feet."

The large white cross symbolizes the cosmic cross or the state of consciousness of our elder brothers on Sirius, the brightest star in the sky, of which the solar system is a replica or of which we are chelas or spiritual children. For the Celts the heliacal rising or with the sun of Sirius dated the feast of Lug, the King of the Gods.

The triangle superimposed on the disc is yellow, the color of buddhi, the plane on which the Hierarchy functions. The lower right corner represents the Buddha, who has completely transcended his function as founder of the Buddhist religion and now operates only on an extraplanetary level. The lower left corner represents the spirit of peace or the peace that surpasses all understanding. The active agent of peace is goodwill which will find its ultimate expression in the human family as right relations put into practice.

At the top vertex of this triangle is the Avatar of Synthesis. His influence on the masses hastens the understanding on the part of humanity, which ultimately becomes more and more aware that we all live united in a single world all united and with a common destiny.

Superimposed on this triangle of new age forces is the five-pointed star of Christ. This star has been the instrument of his influence in the human family throughout the Piscean era. It has great power today and is blue in color because it represents that much solar quality to which humanity can respond. The point in the center is where Christ is, at the center of the star, the triangle and the disk of golden light. He works from that center and as his work progresses the white, equal-armed cross emerges, reflecting his cosmic prototype. That will become the cross of humanity in the future. It symbolizes the balanced life of right relationship with God through aspiration and right relationship with man through service and sharing. We will finally know and live that nothing belongs to the individual human being. As we focus on this power center in our symbol, enlightenment will ensue.

20.    On Master Rákoczky of 7th Ray today serving as the new Mahachohan of Third Ray. (Pronounced Rácosy in Hungarian language)

 

Francis II Rákóczy, Prince of Hungary and Transylvania in a portrait by Mẚnyoki, with his natural son, the Count of Saint-Germain on the right in a painting by Count Notari.

 

References from the only reliable sources:

"Under the Manu work the regents of the different world divisions, such as, for instance, the Master Jupiter, the oldest of the Masters now working in physical bodies for humanity, Who is the regent for India, and the Master Rakoczi, Who is the regent for Europe and America. It must be remembered here that though the Master R., for instance, belongs to the seventh ray, and thus comes under the department of energy of the Mahachohan, yet in Hierarchical work He may and does hold office temporarily under the Manu. These regents hold in Their hands the reins of government for continents and nations, thus guiding, even if unknown, their destinies; They impress and inspire statesmen and rulers; They pour forth mental energy on governing groups, thus bringing about the desired results wherever co-operation and receptive intuition can be found amongst the thinkers." ²⁸⁵

 

"The Master Who concerns Himself especially with the future development of racial affairs in Europe, and with the mental outgrowth in America and Australia, is the Master Rakoczi. He is a Hungarian, and has a home in the Carpathian mountains, and was at one time a well-known figure at the Hungarian Court. Reference to Him can be found in old historical books, and He was particularly before the public eye when he was the Comte de St. Germain, and earlier still when he was both Roger Bacon and later, Francis Bacon. It is interesting to note that as the Master R. takes hold, on the inner planes, of affairs in Europe, His name as Francis Bacon is coming before the public eye in the Bacon-Shakespeare controversy. He is rather a small, spare man, with pointed black beard, and smooth black hair, and does not take as many pupils as do the Masters previously mentioned. He is at present handling the majority of the third ray pupils in the occident in conjunction with the Master Hilarion.

The Master R. is upon the seventh Ray, that of Ceremonial Magic or Order, and He works largely through esoteric ritual and ceremonial, being vitally interested in the effects, hitherto unrecognized, of the ceremonial of the Freemasons, of the various fraternities and of the Churches everywhere. He is called in the Lodge, usually, "the Count," and in America and Europe acts practically as the general manager for the carrying out of the plans of the executive council of the Lodge. Certain of the Masters form around the three great Lords an inner group, and meet in council with great frequency." ²⁸⁶

²⁸⁵ Alice A. Bailey, Initiation Human and Solar, p. 46, Lucis Publishing Company, New York, 1967.

²⁸⁶ Alice A. Bailey, Initiation Human and Solar, p. 58, Lucis Publishing Company, New York, 1967.

"Two other Masters, specially concerned with the seventh or ceremonial ray, Whose particular work it is to supervise the development of certain activities within the next fifteen years, work under the Master R. Very definitely may the assurance be given here, that prior to the coming of the Christ, adjustments will be made so that at the head of all great organizations will be found either a Master, or an initiate who has taken the third initiation. At the head of certain of the great occult groups, of the Freemasons of the world, and of the various great divisions of the Church, and resident in many of the great nations will be found initiates or Masters.²⁸⁷

 

"Lately the Master R. has taken the position of Mahachohan, and that achievement has carried the entering force down into the ranks of those Masters Who have taken the fifth initiation thus enabling Them to step down this Shamballa force to Their individual Ashrams. This happening has produced a tremendous stimulation with all the attendant opportunities, manifestations, and dangers." ²⁸⁸

 

"When, for instance, the Master R. assumed the task of Mahachohan or Lord of Civilisation, His Ashram was shifted from the seventh Ray of Ceremonial Order to the third Ray of Active Intelligence; the majority of those who have taken the second and the third initiations were transferred with Him under what might be called a "special dispensation"; the rest of the members of His Ashram remained for tuition and training in service under that Master Who took His place as the central point of the seventh ray Ashram."²⁸⁹

 

"... Master R., in whose hands lies the rehabilitation of Europe..." ²⁹⁰

 

"The Master R., as the Lord of Civilization, - is also closely involved: He is also, and this is of major importance, Regent of Europe." ²⁹¹

 

"This Ashram, related to the Buddha, will be specifically under the close supervision of the Christ, and also of the Lord of Civilization—at this time the Master R. They are the only two Members of the Hierarchy able to register the divine Purpose (in regard to its immediate objectives) in such a manner that the entire Hierarchy can be informed and can then work unitedly and intelligently at its implementation." ²⁹²

 

"We now come to a consideration of the vast Ashram controlled by the Master R. He is the Lord of Civilization and His is the task of bringing in the new civilisation for which all men wait. It is a third ray Ashram, and therefore enfolds within its ring-pass-not all the Ashrams to be found upon the third Ray of Active Intelligence, upon the fifth Ray of Concrete Science and upon the seventh Ray of Ceremonial Order. All these Ashrams are working under the general direction of the Master R. He works primarily through the Masters of these three types of ray energy. He Himself at this time is occupied with seventh ray energy, which is the order- producing energy upon our planet. This is the Ray of Ceremonial Order, and through the activity of its energy, when correctly directed and used, a right rhythm is being imposed upon all aspects of human living." ²⁹³

 

²⁸⁷ Alice A. Bailey, Initiation Human and Solar, p. 61, Lucis Publishing Company, New York, 1967.

²⁸⁸ Alice Bailey, The Discipleship in the New Age Vol. II, p. 135, Lucis Publishing Company, New York, 1980. ²⁸⁹ Alice Bailey, The Discipleship in the New Age Vol. II, p. 383, Lucis Publishing Company, New York, 1980. ²⁹⁰ Alice Bailey, The Discipleship in the New Era Vol. II, p. 593, Lucis Publishing Company, New York, 1980. ²⁹¹ Alice Bailey, The Discipleship in the New Era Vol. II, p. 596, Lucis Publishing Company, New York, 1980. ²⁹² Alice A. Bailey, The Externalisation of the Hierarchy, p. 541, Lucis Publishing Company, New York, 1981. ²⁹³ Alice A. Bailey, The Externalisation of the Hierarchy, p. 667, Lucis Publishing Company, New York, 1981.

We will say little about Master R., since he currently is the protagonist and the main engine of the union of Europe, a phase not yet completed. We will not say, therefore, who he is, but let us remember that we owe the formation of Europe to a single person who, in the space of 25 years, created all by himself, both theoretically and practically, the conditions for the intestine wars that have always torn Europe to come to an end. He is Count Coudenhove-Kalergi (1894-1972) from a Bohemian Jewish family, founder of the Pan-European Union theorized in his book Pan-Europa of 1923 and financed by the banker Max Warburg, then adopted in its final phase by Churchill. It culminates in the Congress of Europe in The Hague on 7-11 May 1948 (Wesak) but officially begins with the establishment of the Council of Europe in the Treaty of London on May 5, 1949 (7 days after Wesak). It should be reiterated that the Count had no ambition for power in political terms, but was an idealist who opposed Hitler's exaggerated totalitarian nationalism. The day before Hitler annexed Austria, March 11, 1938, Kalergi narrowly escaped to Switzerland and the day after his escape the offices of Pan-Europe in the Imperial Palace were occupied by the Nazi Chancellor Seyss-Inquart who established his residence there and burned the 40,000 printed volumes of Pan-Europe Editions deposited there, as is testified in the autobiography of Kalergi. ²⁹⁴ He was born in Tokyo in 1894 and after the ‘40s ' was a university professor of history in New York.

Is he the man of H.P.B.'s Prophecy of the coming terror? "Count St. Germain was certainly the greatest Oriental Adept Europe has seen during the last centuries. But Europe knew him not. Perchance some may recognize him at the next Terreur which will affect all Europe when it comes, and not one country alone." ²⁹⁵

 

Count Coudenhove-Kalergi

 

Let's talk about the previous incarnation of Master R., the one for which he is called "The Count”. R. stands for Rákóczy or Saint-Germain. His real biography has been written, with a lot of details, by Jean Overton Fuller in the book "The Comte de Saint-Germain, Last Scion of the House of Rákóczy" and it is to this work that we refer those who want to know more about his life and his works. Another valuable and truthful book is: "The Count of Saint-Germain" by Isabel Cooper-Oakley. Here we add, in brief, some information about his birth and his youthful formation, which always remained secret, mostly, due to the prejudices of public opinion and the social aversion of the world towards those born out of wedlock. It was he himself at the end of his life to reveal his real surname, Rákóczy, to Prince Carl of Hesse-Cassel. ²⁹⁶

Meeting. June 1693. Florence, Palazzo Portinari Salviati, Francis II Rákóczy, future Regent of Hungary and 17-year-old Prince of Transylvania, had just arrived in Italy from Vienna on a four-month pleasure trip as a guest of the Medici family. On January 9^th, 1689, Prince Ferdinand Maria Medici (1663-1713) had married Princess Violante Beatrice of Bavaria

²⁹⁴ Coudenhove-Kalergi, An Idea Conquers the World, pref. by W. Churchill, p. 212, Roy Publishers, N. Y. 1954.

²⁹⁵ H. P. Blavatsky, The Theosophical Glossary, p. 309, St. Germain, Theos. Publ. Soc., London, 1892.

²⁹⁶ Jean Overtone Fuller, The Comte de Saint-Germain, p. 280, East-West Publications, London, 1988.

(1673-1731), a Wittelsbach, related to all the royal families of Europe, who had left Munich at fifteen to marry a man she had never seen. She was beautiful, educated and had a wonderful character. The marriage will never be consummated because Ferdinand Medici is only interested in the boys or pages who attended the Pitti Palace. Francis II Rákóczy is judged by all to be a chaste young man, but then confessed, since he is very religious, "You alone Lord know my turpitude," referring to his affair with Violante.

Attraction. The spark flew between Violante, who had been neglected for five years by a husband who had contracted syphilis during a pre-wedding party in Venice, and the young seventeen-year-old Francis. The following spring, a son was born, considered illegitimate, yet unique in virtue, and was raised, adopted and protected by the Medicis. The honor of the mother was never affected by any revelations of the son, and this is the reason that led to his fame of immortal. Moreover he looked like his father, so much so that upon meeting him, the composer and organist Rameau mistook him for his father and believed he had found him unchanged from their first meeting, fifty years earlier. But the Count of Saint-Germain, unable to reveal the misunderstanding so as not to defame his mother, let people believe he was his father.

Karma. The fate of his previous life was repeated: he was Francis Bacon, the natural son of Elizabeth I of England, the Imperial Virgin, ²⁹⁷ and Robert Dudley, her childhood friend. The latter was promoted to bodyguard of the Queen and their rooms communicated so that he could always have access to her room and person. He was a knight of the Order of the Garter and the Queen's messenger to John Dee, an occultist who had great influence on the Queen and on the events of the time, his science teacher. He later became Earl of Leicester. ²⁹⁸ In April 1559 the Spanish ambassador De Feria wrote to his King, "Her Majesty visits him in his chamber day and night. People speak of this relationship so freely as to go so far as to say that his wife has a sinus disease and the Queen is just waiting for his wife to die to marry Lord Robert." ²⁹⁹ The queen helped her son, whom she had entrusted to the keeper of the seals, sir Nicholas Bacon and his wife, by providing him with dwellings that were always close to her, but not too much, so as not to cause a scandal. On the other hand, if, at that time, children born out of wedlock were more than those born within, this was also due to the fact that birth control methods were not as widespread as they are today. Here his words:

"I am named in the world not what my style should be according to birth, nor what it rightfully should be according to our law, which giveth the first born of the Royal House... the title of Prince of Wales. My name is Tidder (i.e. Tudor), yet men speak of me as Bacon, even

 

²⁹⁷ Frances A. Yates, Astraea, Routledge & Kegan Paul, London, 1975. The whole chapter Queen Elisabeth as Astraea, in particular: “The virginity of the queen was used as a powerful political weapon through her reign. Many foreign potentates hoped to wind her hand. She coquetted with them, played them off against one another, and never married.” pag. 86. This myth became so famous that, as anyone familiar with American history knows, the name of the state of Virginia in America was dedicated expressly to Elisabeth.

It should be noted that in 1583, while in Oxford, the initiate Giordano Bruno admired and praised Elizabeth, while mistreating the nitpicking British "Cicada: Therefore certain pedants of our times are wrong... and then in fact they are nothing but worms, who do not know how to do anything good, but are born only to gnaw, soil and shit the studies and labors of others; and not being able to make themselves famous by their own virtue and wit, they try to put themselves ahead or rightly or wrongly, by others' vice and error." Giordano Bruno, De gli eroici furori, Einaudi, Turin, p. 27.

In 1604, the Archbishop of Canterbury, George Abbot, who was present at Bruno's lectures at Oxford in 1583 wrote: "When that Italian Diddapper [...] undertooke among many other matters, to set on foote the opinion of Copernicus, that the earth did goe round and the heavens did stand still; whereas in truth was his owne head which did run round and his braine that did not stand stil." France A. Yates Giordano Bruno and the Hermetic Tradition, Routledge and Kegan Paul, London, 1964, p. 208.

²⁹⁸ Peter Dawkins, Dedication to the Light. The Love Affair of Elizabeth I and Leicester, p. 37. The Francis Bacon Research Trust Series I, Volume 3, 1984.

²⁹⁹ Jean Overton Fuller, Sir Francis Bacon, A Biography, Chap. 3 Elizabeth and Leicester, p. 33, George Mann Books, Maidstone, 1994, p. 384. Notes 2. Calendar of State Papers, Spanish, 1558-67, pp. 174-76.

those who knew my Royal Mother and her lawful marriage with the Earl of Leicester, a suitable time prior to my birth..." ³⁰⁰

But let us get back to talking about the degenerating Medicis. The brother of Cosimo III de' Medici, Cardinal Francesco Maria, remained famous in history for his dissolute life and also his father, Grand Duke Ferdinando II de' Medici, had been abandoned by his wife Vittoria Della Rovere, because he had been discovered in intimate attitudes with a page of the court. Even in England, behind the chastity, symbolized by the pearl, the sieve or the ermine, a different reality was hidden, the atrocity of religious wars, but life always took its revenge, despite the dead, becoming the only irrepressible thing, rising with greater strength, like a lifeline. There are no bastards in the eyes of God but only human beings. If anything, unfortunate are the legitimate children born and raised without love within false marriages, celebrated for economic and political reasons.

Escape. The spectre of the extinction of the Medici family due to the lack of successors was already present, and the Church and the European potentates in 1701 were counting on seizing its artistic and financial treasures. The Church tended to put the noose around the neck of the family and since a possible successor could prove very troublesome, the deeply Catholic Violante, was forced, in order to save her son's life, to separate from him momentarily.

The situation of the Medicis corroborated the words spoken by the Master and reported in the memoirs of Madame de Genlis, a harp player, written in 1812. She had met him in 1759, when she was 13 years old, in Passy, west of Paris, through the very rich Monsieur de La Pouplinière, a patron of musicians in whose house they played Italian arias together for six months in a row. She was charmed by his black eyes and, given her youth, she was not immune to all the inaccuracies rumored about him, and she praised him extensively. Not only did she ever hear him say extravagances, but the Count had such a grave and respectable air that it prevented her and her mother from asking too personal questions. But in the end De Genlis went on... "My mother asked him... whether it was true that his homeland had been Germany. He shook his head mysteriously and sighed deeply: 'All I can tell you,' he replied, 'is that when I was seven years old there was a price on my head and that I wandered in the thick of the forests with my bodyguard.' These words made me shudder, for I had no doubt of the sincerity of such a great confidence. "The day before my escape," continued Saint-Germain, "My mother, whom I might perhaps never see again, tied her portrait to my arm." 'My God!" I exclaimed. Saint Germain looked at me and became tender as he saw that my eyes had become moist. 'I will show it to you,' he said, and rolling up his sleeve, and detached a bracelet with an enamel miniature representing a very beautiful woman's face. I looked at it with great emotion. Saint- Germain went no further, and changed the subject." ³⁰¹

The swan-necked mother, of whom I will add a portrait, was born on January 23, 1673 to Ferdinand Maria Wittelsbach, Duke of Bavaria and Enrica Adelaide of Savoy, a descendant of the French branch of the Bourbons. That is why in once, replying to the impertinent question of Princess Amalia, sister of the King of Prussia Frederick II, of what country she was, he answered, "I am, Madame, of a country which for sovereigns has never had men of foreign origin." ³⁰² The only family in Europe that met this condition was the Wittelsbach family, which dated back to Otto I in 1180. The male line ruled the Palatinate, Bavaria and Zweibrücken and continued uninterrupted until 1918. In addition to Bavarian, her mother spoke Italian, French, Turkish and Spanish. She loved, financed and excelled in all the arts especially playing the lute. Her son was moved every time he mentioned her, as he adored her, which is why he had changed the subject with De Genlis.

³⁰⁰ Peter Dawkins, Dedication to the Light. The Love Affair of Elizabeth I and Leicester, p. 59. The Francis Bacon Research Trust Series I, Volume 3, 1984.

³⁰¹ Mad. de Genlis, Mémoires inédites pour servir à l'Histoire des XVIII et XIX siècles, vol. I p. 90, Paris, 1825.

³⁰² Dieudonné Thiébault, Souvenirs de vingt ans de séjour a Berlin. Tome 2, p. 301.

 

Bartolomeo Mancini 1690. Violante Beatrice of Bavaria-Medici at age 17, mother of Saint- Germain and later Grand Princess of Tuscany. She was a Wittelsbach.

The memory that De Genlis mentioned a little later is very important: passing by Siena about 15 years after their meeting, she discovered that he lived in that city and that he did not look any older than fifty. It was 1773 and Saint-Germain was in Italy.

 

Ferdinando Maria de' Medici, his mother's husband, was a great patron of the arts and music and it was for him that Bartolomeo Cristofori invented the oval spinet, the spinet and the fortepiano, the forerunner of the piano. Alessandro and Domenico Scarlatti, Benedetto Marcello, Händel, Vivaldi, and Albinoni composed and played for him. At Pratolino, later Villa Demidoff, he built a theater. In his Villa of Poggio a Caiano he had a collection of 200 paintings including those of Leonardo da Vinci, Raphael, Dürer, Rubens, and so on.

 

It should be remembered that, in 1713, her mother Violante, who had recently become a widow, inherited Villa Lappeggi, south of Florence, with a marvelous Italian-style garden accessed by two magnificent staircases. As a passionate musician who played the lute, she sang and was interested in theater and poetry. She invited artists and men of letters to the villa and collected valuable paintings.

In 1717 she became governor of Siena and it is between this city, that has one of the oldest universities in the world, Villa Lappeggi south of Florence, where his mother often returned, and Venice, that the musical, intellectual and artistic preparation of the young Saint- Germain continued. Here is where the Master R. spent his youth, mysterious until today.

Certainly, the enormous financial resources of his mother allowed him to support himself and to be, since his youth, a citizen of the world. In Paris, King Louis XV of Bourbon, who did not accept to entertain himself with people below a certain rank of nobility, not only received him personally but did not tolerate that they speak ill of him. Moreover, as testified by Gleichen, a baron, collaborator of the Duke of Choiseul, Minister of Foreign Affairs of France, the king received him alone, even if, having been stabbed a year before, he did not go anywhere if not surrounded by guards.³⁰³

 

Besides expressing himself perfectly in all European languages,³⁰⁴ Greek and Latin, he spoke Sanskrit, Chinese, Arabic. Scholars and linguists were enchanted by him and sought his company. He went to India twice, the last time with Colonel Clive in July 1755: there he learned the art of buying and treating diamonds, which he wore and gave away with nonchalance because he paid them at very low prices. He renewed karmic relations from when he was the great magician Padmasambhava in Tibet and prophesied that he would retire to the Himalayas towards the end of the century. He was a vegetarian and in order not to be noticed, since for others it was an ostentatious display of eccentricity, he gave up eating in public. Anyway, he advised many ladies on such a healthy diet, of beauty and long-life which, by virtue of his influence, they immediately adopted. The wife of his worst opponent in politics, the Duke of Choiseul, who opposed with all his strength to his project to end the famous seven years war, adopted this diet for life, opposing to the veto of her husband who tried to forbid her to practice it.

He immediately showed the King his talents by solving the famous case of the disappearance of the rich astronomer and alchemist Master Dumas, which the King himself had learned about from the Marquis of Villaray when he was a boy. The ninety-year-old Dumas had told his wife that he would be late coming down from the room where he went to observe the stars and when together with his son she went to check why the man did not come down, she saw that the room was empty and the police could not explain the disappearance of the old man. They probed the walls and brought in architects and masons but the enigma remained. Suspicions centered on family members who later died, but decades later the mystery remained unsolved. The King thought he would ask his friend if he could tell him what had happened and he agreed.

Saint-Germain used psychometry. He had a test tube used by Dumas brought to him and placed it on his forehead, then concentrated on reviewing the last hours of the vanished man. Shortly afterwards he issued his response: "Your Majesty, the investigators did not know how to do their job. Next to the front door the floor tiles are movable and lead to a descending staircase that leads, after a small ascent, to a narrow room where Dumas had retired. At the exhaustion of his strength, he drank a powerful narcotic and never woke up again." The king ordered the police to do further research that corroborated the story of Saint-Germain. The room was found, with the corpse lying on the ground next to a cup of agate and a glass bottle that still contained a few drops that, analyzed, turned out to be opium.

Let us now point out some special abilities of this genius who seemed born to help everyone. No one spoke as many languages without inflections as he did, including ancient ones such as Sanskrit. He always predicted the future with accuracy, he cured dozens of people who had serious diseases, such as syphilis in the case of Count Von der Lippe Biesterfield and his lover and also some cases of poisoning. He turned coins into gold in the presence of eyewitnesses. He loved to shock by saying he dominated nature and he always succeeded in doing so, even in the opinion of Casanova who usually knew how to be very critical.

 

³⁰³ Souvenirs de Charles Henri Baron de Gleichen, pp. 129-130, Paris, 1868.

³⁰⁴ Souvenirs de Charles Henri Baron de Gleichen, p. 128, Paris, 1868.

An example among the many that showed the vices but also the goodness of the King of France. Miss Palois, 15 years old, was to marry a certain Viscount and in order to give her a dowry her father sent her to the Deer Park where the girls at the disposal of Louis XV were staying. The girl, though, had no intention to offer herself to the king and rather than give in she wrote him a letter to tell him she would commit suicide. The King, saddened, sent a messenger to tell her that he would renounce her, but he arrived late when the girl had already poisoned herself and lay lifeless. Distressed, the King urgently called Saint-Germain, begging him to do everything in his power to save her. In the presence of the court doctor, he went to the girl's bedside, examined her carefully, then drew a circle on her head and poured some green liquid into her mouth. The body suddenly arched and then collapsed inert. A doctor nearby exclaimed, "You have killed her!" to which the thaumaturge left and replied, "On the contrary, I have cured her. A few hours later, the young lady left the park with five hundred thousand liras, which constituted the King's honorable fine.³⁰⁵

 

He was able to read into people's heart because he had the second sight, He himself affirmed that he never had love affair and testified it with his life: no one, not even his enemies have ever been able to attribute him relationships of any kind. He was very rich and generous and had great bankers among his friends. He could play the violin like Paganini, he was a physician, a poet, a chemist, an alchemist, a discoverer of new methods to dye silks and to tan hides, a connoisseur and an owner of many diamonds, a painter, a composer, a writer of comedies, a tireless traveler in distant countries such as Russia, Mexico, China and India, a connoisseur and an owner of many works of art including Murillo's Holy Family, paintings by Rubens, Velasquez, Tintoretto and Raphael, which he showed to many important collectors such as, for example, the Count of Cobenzl. He created new ways of making oil paints, in particular an ultramarine blue that had nothing to envy to that obtained from lapis lazuli.

 

He had the extravagance to change his name often, as he did not like to be disturbed, and to spread the theory of reincarnation by talking about historical events occurred during his former lives, remembering them as facts lived in person. He was kind and discreet and was a charming storyteller who managed to make friends with women, too, because he gave them advice, recipes for beauty and longevity without sparing himself. He loved to tell them about the adventures of his exotic travels and gave advice on how to apply pearls, jewelry and match colors in an unsurpassed way. He had the esteem, benevolence and protection of many princes, counts and marquises. He was famous for the gems he wore and because he knew how to remove flaws and stains from them. He did this for Louis XV and for many of his friends. Where did he acquire all this experience?

Let's now talk about diamonds and minerals, one of the main interests of a Master of the seventh ray such as Rákocsy. On March 10^th, 1740 in the "Inventory of the Jewels of the State of Tuscany" Anna Maria dei Medici stated that in about three centuries the Medici had collected a cool 3900 diamonds, both large and small. Cosimo III, who was passionate about diamonds, even had a workshop with experts, one of the few in Europe, for the cutting of diamonds, a new Italian invention capable of exalting their sparkle. In ancient times, in India, carat, color and polish were deemed more important than brilliance. In 1615 the famous 137-carat, almond cut Medici diamond called "Fiorentino" held the record of being one of the largest diamonds in Europe. Already by the end of the 17^th century, the Venetian Peruzzi invented the brilliant cut with 57 facets that exalted the light and the first brilliant-cut blue diamond was the 35-carat Wittelsbach.

 

 

³⁰⁵ J. Peuchet, Mémoirs tirées des Archives de la Police.

Gian Gastone, last of the Medici and fond tutor of Saint-Germain, died in 1737, after a long illness, and certainly put at the disposal of the young nephew all the experience accumulated over the years by the family and Cosimo III, who had died in 1723. From that date on the long Austrian domination of Tuscany began, and it would end, in the following century, thanks to the intervention of Garibaldi. Following this loss, Rákócsy, who had lost his mother Violante in 1731 and his father, Francesco Rákócsy, in 1735, now devoid of intimate affections, left for India, where he stayed from 1737 until 1742. He made friends with the Shah of Persia, Nadir Shah ³⁰⁶ and with Niẓām-al-Mulk Aṣaf Jāh 1^st, administrator of the Golconda diamond mine near Hyderabad, at that time the largest in the world. The Count, a pure being, (lotus-born or padma sambhāva) returned from his first trip to India as a messenger of the Great White Brotherhood and with a specific mission: to bring peace back to Europe and make it more spiritual.

They didn’t pay attention to him and since the Masters do not impose anything, the karmic result was the prolongation of the 7 years war, the worsening of the conflicts and the French Revolution with its horrible crimes. His action was carried out in the best of ways, but due to the ineptitude of men and the betrayal of King Louis XV, who had sent him to The Hague in secret to conclude the peace with England, but then stopped supporting him, his mission ended in complete failure.

"A French nobleman said one day to Saint-Germain, "I can't explain the absurdities that circulate about you!" Saint Germain replied, ‘You would not find it difficult to understand my absurdities, if you gave them the same attention that you give to your own, if you read my writings with the same commitment that you devote to the list of guests at court dances. The trouble is that the formation of a minuet matters to you more than the salvation of the planet.’ " 307

"It is very useful to observe the conduct of those to whom relief was given. Those who rejected St. Germain had a bad fate. Aid rejected turns into a most painful burden - that is the law." ³⁰⁸

As Bruno von Hellen, the Prussian chargé d'affaires at The Hague, reported on January 8^th, 1760 in a letter addressed to the King of Prussia Frederick II: "the Count has an important role at Versailles because he is intimate with King Louis XV and the Marchioness de Pompadour and all the ministers court him, not only because he is protected by the King but because the latter asks for and accepts his advice". ³⁰⁹

 

Overview of the context in which Saint-Germain's most important economic and peace brokering action was taking place in January 1760. We are in the midst of the 7-year war (1756- 1763). Europe has been ravaged by fratricidal wars for 150 years. The Thirty Years War between Catholics and Protestants, which began in 1618, caused 12 million deaths, which for that era was an enormity. It was followed by the Franco-Spanish war of 1635-1659, then three other wars of succession including the Austrian one which lasted from 1740 to 1748 and, after the brief peace of Aachen, in 1756 the seven years war began, caused by the colonial rivalry between England and Prussia, fought against France and Austria, that is between Protestant and Catholic countries.

Few people know it, but France was bleeding economically and on the verge of bankruptcy as it paid five percent interest to the Pâris brothers, court bankers who, by providing supplies and weapons, wanted the war to continue. "We are dependent on Jean Pâris de Montmartel, dispense with this man, and bankruptcy will follow." Said Cardinal Abbot De

³⁰⁶ Isabel Cooper-Oakley, Il Conte di Saint-Germain, p. 33, Edizioni Synthesis, Pinasca, 2008.

³⁰⁷ Agni Yoga sutra 451, Agni Yoga Society, New York, 1997.

³⁰⁸ Fire World, III, sutra 449, Agni Yoga Society, New York, 1980.

³⁰⁹ Merseburg, Central Archives, Dispatches von Hellen, Vol. XIV. F. 39 E.

Bernis, French foreign minister, a man of his, in 1758. This family of bankers had no qualms, not only did they want war, but they had also become wealthy with the Angola company that ran the slave trade between Africa and America. Saxon Count Kauderback, the King of Poland's representative in The Hague, wrote on March 14^th, 1760 sarcastically referring to them, "Perish France, as long as they can earn 8 million!" ³¹⁰

 

Besides the Abbot, Jean Pâris also introduced Madame de Pompadour at court: she was his goddaughter and daughter of one of his employees, and had a great influence on the King and, moreover, the Duke of Choiseul who, in 1758, as Minister of Foreign Affairs after the resignation of the Abbot, would continue the opposition to every peace attempt proposed by the King.

A letter delivered by a Scotsman named Crammont sent by the English Prime Minister the Duke of Newcastle and Lord Granville, who enjoyed the trust of King George II and which suggests the possibility of a separate peace between England and France, arrived in the hands of the King's favorite. This one, that is the Marquise de Pompadour, told Saint-Germain to show it to Choiseul, an idea he did not like, but in the end he agreed. The result was that Choiseul rejected the letter asserting that France could continue the war for other five years. To which the Count replied "What? Who do you think you are talking to? You will not last even a year without reducing yourselves to ruin."

King Louis XV sent him to Holland with a secret assignment that had two purposes, and the Count accepted, out of pure friendship, as he was not a French subject. Since France was on the brink of insolvency, the first purpose was to defer a substantial loan ³¹¹ provided by the bankers Thomas and Adrian Hope of Amsterdam, directors of the East-India Company, which would become the most important European bank in the following twenty years. Saint-Germain, who knew them, having a reputation not only for wealth but also for honesty, stayed in their house in Amsterdam. In addition, according to some rumors, he was negotiating, with rich Portuguese Jews from The Hague, a loan of thirty million in favor of France. The second purpose was to bargain, in the name of the King of France, but secretly from the Duke of Choiseul, Minister of Foreign Affairs and a man of Pâris, the peace that Louis himself, Marshal de Belle-Isle, Minister of War, the Marquise de Pompadour and the English themselves, namely King George II, the Duke of Newcastle and Lord Granville desired. In England William Pitt the Elder, foreign minister who, until then, had hindered them because he wanted to win the war, was deeply hated by the king, having no chance of success.

 

Saint-Germain arrived in The Hague on March 5^th, 1760 and Count Willem Bentinck van Rhoon, a diplomat residing there, whose father had been a friend of King William III of England and who was then regent of the twelve-years-old Prince of Orange-Nassau, William V of Holland, wanted to meet him. Another regent, while waiting for the Prince to come of age, was Prince Louis of Brunswick. General Sir Joseph Yorke, English ambassador in The Hague and the French ambassador Count D'Affry spoke of Saint-Germain with such esteem to Bentinck, that he did not want to miss the opportunity to talk to him, having learned that he would stay for a few days in his city.

In the diaries ³¹² of this practical statesman we have the portrait of the solidity and the rare ability of Saint-Germain to know how to judge people and situations beyond appearances. A true political observer, informed at the highest levels on national and international affairs, he judged the various personalities by how he had personally known them. He dealt with problems from an economic point of view and showed he knew more than anyone else, a reason why he

³¹⁰ Letter to Earl Wickerbath. Public Record Office, State Papers, London.

³¹¹ Paris, Ministry of Foreign Affairs, Holland, 503, folio 158.

³¹² Bentinck Diaries, The Hague Koninklijk Huisarchiv.

enjoyed the trust of various kings. He attributed France's problems to an imbalance in spending. Too much money for a war that could not be won, and too many expenses for Versailles, compared to the misery of the countryside and the landowners (overburdened by taxes to finance the war, and unable to improve the crops that they stopped taking care of, at the expense of the peasants who were in misery) and a growing distrust of the people towards the rich classes.

He completely confided in Bentick, direct and precise, especially in his description of the character of many personalities, praising the figure of Frederick II of Prussia and criticizing the French choice to ally themselves with the Hapsburgs of Austria. The seriousness, ease and sincerity with which he answered the questions put to him; the new perspectives and the alternative possibilities that opened up, compared to the false news that used to be reported in the past; the affirmation that peace (desired by many) was within reach, won him the sympathy of Bentinck, who was so much in favor of peace that he invited him, together with the ladies with whom he had come from Amsterdam, that is the wife of the mayor of Amsterdam, Madame Hasselaar and Madame Geelvink, to the court ball on the occasion of the Prince's 12^th birthday.

 

Speaking in mid-March with the English General Yorke, Saint-Germain assured that France was willing to surrender Canada, Guadeloupe in the Antilles and Dunkirk, while Yorke reassured him that Menorca could be surrendered, so the negotiations were proceeding well. Then everything fell apart when Choiseul realized (by secretly spying on the mail of the Marquise of Pompadour) that Saint-Germain was maneuvering. He contrasted him by issuing an arrest warrant against him and King Louis XV, at this point, did not defend him: instead of stripping the Minister of Foreign Affairs of his authority, he said that he was only an envoy, thus behaving as a coward. Thanks to his friend Bentick, Saint Germain, was warned in time and managed to repair to England, but the possibility of peace vanished. Nevertheless someone, just afterwards, dared to affirm that Saint-Germain had been the cause of the French revolution, while he had been the only one to predict it and to attempt the only action to avoid it!

The central goal had escaped forever, but other minor benevolent actions were implemented, as the compassionate action of the Masters is unceasing. In 1762 Saint Germain was invited to St. Petersburg, Russia, by Count Pierre Rotari and then introduced by Grégor Orloff to Tsarina Catherine II, whom he encouraged to rebel against the idiotic and sadistic power of Tsar Peter III. In her diaries, she wrote about her husband, "Nature made him miserly, smallpox made him shy, and his degraded customs made him disgusting." Peter loved war and the Prussians and had "corporal’s mania," that is, an inordinate passion for military uniforms, gilded insignia, spectacular parades, and discipline. Peter detested Russians and preferred to surround himself with Germans.

Count Alexis Orloff, Grégor's brother, met Rákocsy a few years later in Russia and said of him, "Here is the man who played such an important role in our revolution." He had conjured for the tsarina, with a magic mirror, the shadow of Peter the Great, whom she so admired, and who had encouraged her to rebel. At that time Saint-Germain wore the uniform of a Russian general and called himself Soltikoff. HPB mentions this. ³¹³

Voltaire, king of the skeptics, made a valuable portrait of the Count of Saint German in a letter to Frederick II of Prussia in which he called him "a man who never dies, and who knows everything".

A vital and very important lesson should be learned from these past events. Nothing new under the sun. President Eisenhower said, "I hate war, as a soldier who knows its brutality, futility and stupidity." In his farewell address to the nation on January, 17^th 1961 he stated, "We must guard against the acquisition of influences that give no guarantees, whether sought or unsought, wielded by the military-industrial complex. The potential for the disastrous rise of

 

³¹³ H. P. Blavatsky, Collected Writings Vol. III, p. 127, Theosophical Publishing House, Wheaton, 1982.

misplaced powers which override their seat and prerogatives exists now and will persist into the future. We must never allow the weight of this combination of powers to endanger our democratic freedoms or processes. We must not assume that any right is given for guaranteed. Only a people of alert and knowledgeable citizenry can compel the proper meshing of the huge industrial and military machinery of defense with our peaceful methods and goals so that both security and liberty may prosper together. "

 

Of course, there is always a minority of military, bankers and weapons manufacturers that, out of interest, put pression on, so that on this small planet, now tiny because of the ease of communication and comparable to an airplane flying in space, we shoot each other. However this, in the current times, as opposed to in the past, will cause its inevitable fall.

 

In 2021, a digitally controlled machine gun was invented in the US that fires one million rounds per minute, while according to a recent estimate, 40 million Americans live in poverty. China, has ever increasing military ambitions, in fact it rearms itself and builds Mach 5 supersonic missiles whose gliding re-entry trajectory eludes anti-missile systems, instead of investing its growing earnings in decent housing for the people. All over the world, games, movies, TV, military parades, only glorify violence, preventive conflicts are becoming the rule and wars are no longer fought between soldiers, and a defenseless population pays the price. Children must be protected from every scene and idea of violence if we are to survive.

 

The insane are perhaps also today, as at the time of Saint-Germain, outside the asylum, but this time humanity is not only risking a revolution, but complete extinction! Gore Vidal in his 2002 book states that only the U.S., since the end of World War II, have participated in nearly two hundred conflicts! ³¹⁴ Paladins of peace like Hammarskjöld and Martin Luther King were assassinated with impunity, while in dictatorships they are simply made to disappear. Julian Assange, who revealed unprecedented filth, must be punished severely and being an impartial war reporter now equates suicide, because it has become fashionable to shoot independent journalists who want to photograph the reality behind the propaganda.

 

According to the German Observatory and the website hiik.de, an average of 10 major wars are fought around the world every year and hundreds of smaller conflicts. From 1945 until the beginning of 2022, wars have grown to almost a thousand. When will we stop playing the Russian roulette? Only a world population that is aware and determined to survive can stop this havoc of suffering, resources and human lives. Compared to this emergency, global warming and Covid are real trifles. The war arsenal increases by the day. Today, educating to peaceful coexistence and tolerance has become imperative for our survival.

 

Those who today poison the minds of humanity or aggressively instill ideas of struggle against their own species must be stopped and placed in asylums. In Africa we have practiced a true economic cannibalism, such as to make our native brothers flee. Continuing in this way, predicted Asimov³¹⁵ in 1975, we will have only thirty years ahead of us. The date has now passed by 16 years but we will not have much longer because with these ideas we will end up like the Easter Islanders. This is so evident that we do not need Saint-Germain to anticipate it.

 

Will we be up to the task ahead? Will the instinct of unity and self-preservation prevail? If not, the next great war, which as many think will start from space and laser satellites, as predicted by Einstein, will not see winners, but only a few surviving monkeys. Can it be wise

³¹⁴ Gore Vidal, Perpetual War for perpetual Peace, pp. 22-41. Clairview Books, Forest Row, 2002.

³¹⁵ Asimov, Science Past, Science Future, p. 352 Doubleday, New York, 1975.

to entrust the survival of the human race to artificial intelligence? When missiles rain down on our heads it will be too late to curse the space economy. Is it intelligent to fill the space or even only the low orbits of our planet with hundreds of thousands of satellites to acquire privileged military positions, and economic power?

The human mind is still driven by childish impulses that make us inevitably run toward self-destruction.

 

"Second in space means second in everything." said Lyndon B. Johnson in January 1958 at the dawn of the space challenge with Moscow, but since all want to be hegemonic, it will only end up with us all being losers.

 

Some say we need to go to Mars, but perhaps the real purpose is to justify and incentivize large investments to create new power dynamics. We are at the all against all and the United Nations is trudging along.

 

A space to wage war in was not what the Russian schoolmaster Konstantin E. Tsiolkovsky 1857-1935, much read by Von Braun, saw. He is the scientist who inspired the Soviet cosmonautical program and the enthusiasm for space exploration with a 1903 text.

 

His philosophy of the cosmos was based on a holistic and unitary vision that presupposed the idea of active evolution. He said "The success of science is determined by the degree to which unity is achieved" and also "What would be the point of the universe if it were not filled with organic, intelligent, sentient worlds?" ³¹⁶ Want to recognize a genius? Just read these lines of his from 1895: "The technology of the future will give the possibility to overcome the earth's gravitation and to travel throughout the solar system." ³¹⁷ And I add if we don't destroy each other first and make it through the watershed of 2025.

 

Konstantin Tsiolkovsky 1857-1935, self-taught engineer, father of astronautics.

 

 

 

 

 

 

 

 

 

 

³¹⁶ K. E. Ciolkovsky, Dreams on Earth and Sky, Tula 1986, Prioksoie.

³¹⁷ K. E. Ciolkovsky, Dreams on Earth and Sky, p. 271, Tula 1986, Prioksoie.

21.    Master Jupiter, the Rishi of the Nilgiri Mountains

 

"Master Jupiter Who is also the Regent of India, is looked up to by all the Lodge of Masters as the oldest among Them. He dwells in the Nilgherry Hills in Southern India,... In his hands are the reins of government of India, including a large part of the Northern frontier". ³¹⁸

 

"Agastya. The name of a great Rishi, much revered in Southern India; the reputed author of hymns in the Rig Veda, and a great hero in the Râmâyana. In Tamil literature he is credited with having been the first instructor of the Dravidians in science, religion and philosophy. It is also the name of the star Canopus." ³¹⁹ Second brightest star.

 

H.P. Blavatsky's Diary of Oct. 22, 1878 "Narayan ³²⁰ left watch - and in came Sahib. (M.)" ³²¹

 

Narayana Guru (August 20, 1856-September 20, 1928)

The educational center or Gurukula (guru's family) stands in Fernhill, Outy, Nilgiri.

 

The contribution made by Sree Narayana Guru to eradicate the social evil called caste system, was immense and brought back self-respect among the low caste people. He challenged the monopoly that priests had over temples and their exclusive divine right to officiate, creating a system of parallel places of worship. He trained and appointed low-caste people as priests. He founded the first such temple in Kerala in 1888. On the wall of the temple was written, "Here is a model home, where men live as brothers, without caste prejudice or the resentment of religious differences."

Near the temple of Aruvippuram, the Guru had written, "Free from the dividing walls of caste and race, or the hatred of rival faith, we all live here in brotherhood."

The poet Tagore on November 22, 1922 went to visit Narayana Guru in his Ashram of Sivagiri Mutt in Varkala, south of the Nilgiri Mountains.

 

³¹⁸ Alice Bailey, Initiation, Human and Solar p. 53, Lucis Publishing Company, New York, 1967.

³¹⁹ H. P. Blavatsky, The Theosophical Glossary, Agatsya, p. 9, The Theosophy Company, Los Angeles, 1973.

³²⁰ H. P. Blavatsky, Collected Writings, Vol. I, p. 438, Theosophical Publishing House, Wheaton, 1988.

Note 42 "A brother Adept called by H. P. B. “the Old Gentleman”... This Adept was living near Arcot, not far from Madras, when H.P.B. and Col. Olcott saw him about April 30, 1882. A letter to The Theosophist from him, refuting the accusations of Swâmi Dayânanda Sarasvatî against the Founders, appears in the June, 1882, Supplement, pp. 6-8. It is dated “Tiruvallam Hills, May 17,” and signed “One of the Hindu Founders of the Parent Theosophical Society.." In Thiluvallam there is a large temple dedicated to Shiva along the Bahuda River.

³²¹ H. P. Blavatsky, Collected Writings, Vol. I, p. 414, Theosophical Publishing House, Wheaton, 1988.

After visiting he stated, "I have visited several places in the world. During these travels, I have had the good fortune to come in contact with several Saints and Maharishis. But I must frankly admit that I can never come across anyone who was spiritually greater than Swami Sree Narayana Guru, nay a person who is on par with him in spiritual attainment. I shall never forget his radiant face illuminated by the self-effulgent light of divine glory and his yogic eyes; whose gaze fixed at a far remote point in the distant horizon." ³²²

Opinions about him from others.

 

Annie Besant: "Guru was Patanjali in Yoga, Shankara in wisdom, Manu in the art of government, Buddha in renunciation, Mohamed in fortitude, and Christ in humility."

 

Romain Rolland: "Guru was a Jnani of action who had a keen and vivid sense of the people and their social needs. "

 

Dr. Sir C. P. Ramaswamy Iyer: "Guru has instilled the slogan of universal brotherhood in the hearts of the masses."

 

Vinoba Bhave: "Guru is regarded as one of the Avatars that have appeared in India in the last 100 years. "

 

Mahatma Gandhi: "Great privilege in life to have met Sree Narayan Guru. Gandhiji was inspired by the Guru in his movement for the elevation of the Harijan and the removal of Untouchability."

 

On March 12, 1925, Gandhi met Narayana Guru at the Guru's house in Varkala.

 

All the yogis of South India are spiritual children of Mahaguru Agastya, author of various hymns in the Rig Veda, or, as H. P. B., of the "Old Gentleman." His pupils in fact are all initiates of high degree and also a number of Masters. ³²³

 

The first to break the barbaric caste system in Kerala was the yogi Ayyaku Swamigal of Thycaud, Thiruvananthapuram, the Narayana Guru. Another was a friend of Narayana, Chattambi Swakikal, yet another Raman Pillai Asan of Pettah.

 

Narayana loved every being as himself. A child of one Reality, all were brothers to him. He said, "What is meant by 'that person' or 'this person,' in the world, thought of correctly, is in essence nothing but one primordial Self."

His motto is famous: "One caste, one religion, one God for all mankind. "

 

 

³²² Vijayalayam Jayakumar, Sree Narayana Guru A Critical Study. Page VI, D.K. Printworld, New Delhi, 1999.

³²³ Alice Bailey, Initiation, Human and Solar p. 54, Lucis Publishing Company, New York, 1967.

Guru did a lot for Gandhi suffice it to say that the first popular satyagraha demonstrations were held on his land, and he inspired him with his teachings.

 

The Nilgiri or Blue Mountains of which H. P. B, spoke so much, are one of the privileged seats of Rishi Agatsya and his wife Lopamudra. Another of the places which the Puranas traditionally attribute to him, is situated on the Agastyakooda peak, which lies at the extreme tip of India in the Kanyakumari region from which a vast panorama of the Indian ocean can be admired. It is his sacrificial altar, or yajñaśālā, where he practices his ascetic sadhana. His final resting place is Thiruvananthapuram, a city on seven hills like Rome.

It is to that peak that Narayana goes.

In the Maruthwamala area there is a cave known by the name of Pillathadam and it is within it that Narayana will complete his sadhana and be blessed with Enlightenment. It will last for five years. Who were his companions? A cobra and a leopard, who acted as his sentinels at the entrance to the cave. The leopard would lick his feet and then curl up on them, while the cobra would sometimes run over his body and then roll up close. When the pangs of hunger became stronger, he had a vision of a yogi with a deformed body who was preparing rice balls with his dirty hands, eating them from a bowl and inviting him to help himself. The taste was better than nectar. The figure then became beautiful and disappeared, blessing him. Then the Swami understood that it was Muruga or Kumara himself. Sometimes local visitors who addressed him as siddha would come to see him: he was immensely popular among them because he could miraculously cure their diseases.

Pillathadam Cave at Maruthwamala, Agastyakooda.

 

In the Nilgiri Mountains in Ooty, now Udhagamandalam, which I visited in 1979, there existed the simple, pastoral people of the Toda, who had been defined as biblical and were under the special protection of Master Jupiter.

 

We would have had a lot to learn from them. They were totally vegetarian and fed only on the milk of the buffaloes they raised. They kept their numbers strictly closed so as never to exceed one thousand. In 1966 they were 978. They were treated as gods by the surrounding tribes because they had strong telepathic and thaumaturgic powers, but they refused to cure

those who were not vegetarian. They never made wars. They had everything in common, even their children, and lived very simply. They lived in the beauty of nature without distorting it. They were totally harmless in their relationships and very spiritual. Rather than biblical men, they were the humanity of the future. But today they have been almost destroyed by the current incivility. We wanted them to become farmers, we sprayed herbicides, planted eucalyptus trees and made it impossible for them to raise the buffalo. We have not protected them and have exploited them for tourism. As a result of all this, one Toda elder says that even the leaves on the trees are almost unrecognizable in quality from when he was a boy.

 

From all this we deduce that the Divine must be found in the midst of nature, as did the Buddha, the yogis and the american natives who practiced communion with nature. Whoever in any religion, claims to have spiritual authority, should first be subjected to the judgment of the wild animals who perceive, without ever being wrong, true holiness.

 

Parliament of Religions 1893

 

As in North India one reveres Guru Nanak, so in the South one reveres Narayana Guru. Narayana Guru organized the Second World Congress of Religions in Varkala on December 15^th, 1915.

The second All Religions Conference, which inaugurated the study of comparative religions in India, was his initiative and took place at Alwaye in Southern India in 1924.

 

On how to relate to the Guru.

 

“After having chosen the Lord and the Guru no retreat is possible. The path lies only onward, and sooner or later with ease or difficulties you will come to the Teacher. When the black ones surround you and close their circle, there will remain, only the path upward to the Lord. Then you will feel that the Lord is somewhere not far-off and that the silver thread is above you. You have but to stretch out your hand! We can meet without the help of the black ones, but more often only he who is pressed from all sides reaches out to the silver thread, and only in distress does he learn the language of the heart. One should feel the Lord and the Guru in the heart.” ³²⁴

 

³²⁴ Hierarchy, sutra 112, Agni Yoga Society, New York, 1977.

22.    The English Master

 

"Little can be given out anent the two English Masters… One of Them, who resides in Great Britain, has in hand the definite guidance of the Anglo-Saxon race and He works upon the plans for its future development and evolution. He is behind the Labour movement throughout the world. " ³²⁵

 

The most important English Master is the one described by Cyril Scott in his novel "The Initiate in the Dark Cycle", published under the pseudonym His Pupil, in 1932. Since I know the cryptographic key of the names in the text, I can say that the character of Tony Bland, a pseudonym for writer Herbert George Wells, makes an important statement in Ch. IV: "A Master remains a Master whether or not he temporarily loses his physical body." I should add that by the name Christabel Portman, Scott refers to the psychic Ellen Louisa Chaplin, who was often overshadowed by Master K.H. and by the name Viola he refers to the writer Rose Allatini whom he later married at the request of his own Master K.H. to extinguish their past karma as Chopin and George Sand. In Ch. IX Scott gives the English Master the pseudonym of Sir Thomas. The Masters often adopt the name of their previous incarnation. In England lived Sir Thomas More, the humanist who authored Utopia, in which a peaceful island with 54 cities (as many as the English Counties) where culture dominates is described. An ideal government flourishes there in which private property is abolished.

Chancellor of the realm for 33 months, he was beheaded on July 6^th, 1535 because he deliberately opposed taking the oath to Henry VIII's First Act of Succession. In Scott's book, the Master dwells in the countryside, in a prominent Tudor-style building with a view of the hills, and in its following chapter an oak-paneled dining room is described, with a Van Dyck painting on the walls. Not many buildings meet these characteristics. For obvious reasons, discretion is a must and his figure must remain unknown. If someone came to know his identity he would be assailed by a thousand onlookers, but his protective function toward his homeland has not changed in the slightest and his activity continues undisturbed. He is a Second Ray Master working in attunement with the Christ, and in A. A. Bailey's Diagram of Masters on p. 43 he is called a European Master. Cyril Scott's son Desmond, with whom I had the pleasure of corresponding via e-mail many years ago, remembered his father quoting the eulogy John Ireland, a friend of his father, had made in 1949: "You were the first British composer to write non-academic music free and individual in style and of primary significance." ³²⁶

There is another social reformer who collaborates with the English Master. In 1884 a book that established an era was published: "The Industrial Revolution" by Arnold Toynbee (1852-1883). He was the man whose actions encouraged the formation of the workers' unions, who at that time had pitiful working conditions. He gave dozens of lectures to the workers, making them aware of their rights. His early death at the age of 31 was not only due to physical exhaustion, but rather to the ill will of some owners who wanted to keep the wages low. He suffered, like Paracelsus, what is called a "Christic death". Afterwards, he always supported the workers and gave impulse to the unions.

Arnold Toynbee (1852-1883).

³²⁵ Alice A. Bailey, Initiation, Human and Solar, p. 59, Lucis Publishing Company, New York, 1967.

³²⁶ Desmond Scott: Cyril Scott: A man whose time has come again.

23.    Lives of the Masters Morya and K.H.

 

Being confronted with the incarnate Wisdom, all the prejudices of anyone against them are disproved, because their acts were always motivated by Justice and Truth.

 

In the nineteenth century they operated in unison in the West through H. P. Blavatsky, to whom they dictated the Secret Doctrine, in the twentieth century through Alice Bailey and Helena Roerich and by 2025 they will probably dictate a Treatise on the magnetism of Love- Wisdom, after that on the constitution of the mind, already deepened in the Treatise of Cosmic Fire.

I have some classic reproductions of the portraits of the Masters when they were young, dating back to 1915, given to me in 1988 by Eleanor Shumway of the Temple of People of Halcyon in California. As many will know, instead, in Adyar it was always forbidden, with good reason, to see the originals. I enclose three of them, while the ones below are not portraits but real photos of the Masters that should be treated with great respect because they are a powerful means to get in touch with them by those who really love them. Precisely for this reason I understand that, in his present Indian life, K.H. prevents photos from being taken of him and it is simply impossible to do so; please consider the portrait of the Maitreya and the other photos of the Masters the most important part of this volume, as a real treasure, whose inclusion in a public volume is an exceptional event, because humanity, rightly, needs proof.

 

 

 

 

 

 

Ranbir Singh, India's most important Maharaja, and his Diwan or 1^st Minister, Kirpa Ram

24.    Life of Mahatma Morya, 1st Ray Master.

 

"Master Morya, is the head of all esoteric organizations in the world."³²⁷ "Master Morya is the head of all truly esoteric schools."³²⁸

Photo of Ranbir Singh born in August 1830 - and died on 12 September 1885 Speaking of the various Masters, of very different characters, who take turns into

communicating through the body of H.P.B.. Olcott gives us a valuable piece of information. Among those who dictated to H.P.B. was an ancient Platonist of high metaphysical stature who did not even realize he was dead. Olcott reports that he had died on September 1, 1687 ³²⁹ and, from that date, my friend Overtone Fuller rightly deduces that he was Henry More, the Cambridge Platonist whose portrait I enclose.

 

But I would add that, in the following two pages, there is the curious evidence that explains who the real Master Morya is. I quote from Olcott: "One of his Alter Ego's, whom I later met in person has a thick beard and long moustache which is rolled up, according to the Rajput way, at the sides. He has the habit of rolling up his moustache when he is thinking hard and he does it mechanically and unconsciously... Sometimes, when H.P.B.'s personality faded away, and she was Someone else, I would watch her while with her hand she made the gesture of pulling and rolling up the moustache which certainly did not grow visibly on her upper lips and while in the meantime she had an absent look, until the mustachioed Someone looked up and surprised me while I was watching, quickly removed her hand from her face and continued with the writing work. Then there was another Someone, who hated English so much that he

 

 

 

³²⁷ Alice A. Bailey, Discipleship in the New Age Vol. I, p. 622, Lucis Publishing Company, N. Y., 1972.

³²⁸ Alice A. Bailey, The Rays and the Initiations, p. 373, Lucis Publishing Company, N. Y., 1988.

³²⁹ Henry S. Olcott Old Diary Leaves Vol. I, p. 242, Theos. Publishing House, London 1941.

would not speak to me in any other language but French, and who was fond of mechanical inventions." ³³⁰

We now know that Olcott had met Ranbir Singh on November 24^th, 1883 ³³¹ and, knowing of H.P.B.'s travels in Kashmir, it is easy to see to whom those long vertical moustaches of 10 cm. in length, which H.P.B.'s hand stroked idly, belonged. Just look at Ranbir's photo!

Ranbir Singh, third son of Gulab Singh, Rajput of the Jamwal or Dogra solar lineage, dating back to Ikhswaku and Rama, Maharaja of Kashmir, Ladakh and Baltistan, was born in August 1830 ³³² in Ramgarth by his mother Rajput Rani Rakwal of Jaipur and grew up, since it was not foreseen that he would inherit the kingdom of his father, under the tutelage of his uncle Raja Suchet Singh. The latter, despite having had seven wives, had not been able to have children, so he adopted him and gave him a very high spiritual education.

 

He spent his first 15 years in his uncle's palace in Rāmnagar, a city southeast of Udhampur, and it was because of his uncle that his great love for the cultural aspect of life was born, as reported by the late historian and friend Prof. Charak.³³³

 

Jammu, 1996. The author at Prof. Charak’s home with him and his grandson.

 

He was a professional soldier and an efficient commander since he was 15 years old, and participated in the defense of Ramnagar and Uttar Behani in 1845 when Jammu was invaded by the Sikh army of Lahore.

 

March 9 ^th, 1860. Viceroy Lord Canning visits Ranbir Singh (who is 30 years old).

 

He was a great scholar of Sanskrit and of the Persian language, in which the official documents of the state were written. I had the good fortune to visit in April 1996 the palace where he lived as a boy, the walls of whose rooms were decorated with images of all the Rishis of antiquity and this may explain his disposition towards spirituality.

 

³³⁰ Henry S. Olcott, Old Diary Leaves Vol. I, p. 244, Theos. Publishing House, London 1941.

³³¹ Henry S. Olcott, Old Diary Leaves Vol. III, p. 45, Theos. Publishing House, London 1904.

³³² Sukhdev Singh Charak, Life and Times of Maharaja Ranbir Singh, p. 32, Jay Kay Book House, Jammu, 1985.

³³³ Sukhdev Singh Charak, Life and Times of Maharaja Ranbir Singh, p. 33, Jay Kay Book House, Jammu, 1985.

His uncle was an influential member of Ranjeet Singh's court in Lahore while his father was the most important member of the Sikh empire after Ranjeet Singh himself. The death of his elder brother Udham Singh on 5^th November 1840 and reported in Gulabnama page 160 due to the collapse of a wall that seemed accidental, and that of his other brother Sohan Singh on 22^th December 1844, will lead to the dismantling and division of the Sikh empire between the British and Gulab Singh.

 

Ranbir Singh's fate would change forever, as he remained the only possible successor to the throne of his father, whose health in later years would be endangered by generalized edema. In Rāmnagar, some Raja told me of his solitary youthful outings on horseback in the extremely wild surrounding forests and of his meditations in the impervious and wild landscape of Ramnagar, accomplished like those of the ancient Rishi.

 

His friendship with Kirpa Ram, or K.H. dates back to his boyhood years when he was prepared in a hurry for succession to the throne. Their respective fathers met often for state leadership needs, and their sons, their successors, were both prepared for their future duties.

On the solidity of their friendship will depend the future of the independent state of Kashmir. As I was personally told by Prof. Waklu, the joint action of these two enlightened rulers greatly fostered the arts throughout Kashmir.³³⁴

Jammu. Amar Pahal Palace Museum. The author with Prof. Waklu on the right.

 

By now the only candidate for the succession to the throne, as King of Kashmir, and being completely unprepared to reign (replacing the two older brothers who had been duly prepared) he was sent to London by his father, Gulab Singh, builder of an empire.³³⁵

Ranbir Singh (M.) at the age of 19 went to Britain to observe the institutions of their chief allies, the British, and to treasure the best ones. From them, in fact, his father had bought Kashmir in 1846, though in fact it had been given on merit by Ranjit Singh.

 

³³⁴ Somnath Waklu, The Rich Heritage of Jammu and Kashmir, p. 115, Gyan Publis. House, New Delhi, 1998.

³³⁵ Bawa Satinder Singh, The Jammu Fox, a biography of Gulab Singh, Feffers & Simmons, London, 1974.

To go to London, in 1850, he used the help of a powerful friend, the Rajput kshatriya, (Khas) Jung Bahadur Kunwar Rana, the Raja Prime Minister of Nepal.³³⁶

Rana was accompanied by his two brothers who were joined by the Maharaja's son and the son of the Prime Minister of Kashmir, Yuvraj (the Crown Prince) Ranbir Singh and Kirpa Ram.

Jung Bahadur Kunwar Rana

 

Ranbir was not left alone as he barely knew the English language and didn’t love it much. He was followed, like a shadow, by his friend Kirpa Ram (K.H.) who, instead, spoke it very well. On 22^nd March 1850 The Times of London announced the event and Ranbir Singh, as a chaperon, adopted a name similar to his own, Captain Rambir Singh Adhikaree (officer), while Kirpa Ram adopted the name of Lieutenant Lal Singh Khutree (kshastriya). They were housed in Richmond Terrace, a stone's throw from Buckingham Palace. They visited the Parliament, and all the major institutions. On June 20^th Jung and his two brothers were introduced before the Queen and H. P. B. told her aunt that the Master was not among those presented to her^{. 337}

The result of this journey was that after their return, on January 6^th, 1854, the Muluki Ain, Nepal's legislative code, was enacted. In the meantime, laws were also being enacted in Kashmir. The Ranbir Dand Vidhi or Ranbir Penal Code, by which slavery was abolished, and the Sudras were given the right to read the sacred scriptures. Kashmir adopted the telegraph and compulsory education. Kashmir was also a forerunner to India regarding the first paved road and the promotion of various innovations. In addition, Olcott, the co-founder of the Theosophical Society, brought with him the first phonograph invented by the theosophist and inventor Thomas Edison.

The 18^th Chapter of Prof. Waklu's book is entitled "Ranbir Singh: The Maharaja with a Heart of Gold." Even today 136 years after his death, the institution he founded in Kashmir, the Dharma Trust, pays the expenses of the major Hindu shrines in the Himalayas, free of charge. The teaching he gave in his later incarnation was transcribed by his disciple Helena

Roerich and comprises 18 volumes of the Agni Yoga series from 1924 to 1940.

Helena Roerich ³³⁸

 

³³⁶ Mary Neff, Personal memoirs of H. P. B. p. 246, Theosophical Publishing House, Wheaton, 1971.

"As to the Sahib, I have known him for a long time. Twenty-five years ago, he came to London with the Prince of Nepaul; three years ago he sent me a letter by an Indian who came here to lecture about Buddhism. In this letter he reminded me of many things, foretold by him at the time, and asked me whether I would consent to obey him, to avoid complete destruction."

³³⁷ Jean Overton Fuller, Blavatsky and Her Teachers pp. 7-8, East-West Publications, London, 1988.

³³⁸ Photo on Back cover, from International Centre of the Roerichs, Master-Bank, Moscow, 2013.

20.    Life of Mahatma Koot Hoomi, Second Ray Master.

 

 

Kirpa Ram

 

"Every one knows that Master Koot Hoomi is a Puñjabi whose family was settled for years in Kashmir." ³³⁹

"No one ever dreamt of saying that the Mahatma was a 'Tibetan Monk' or a Lama." ³⁴⁰

As my friend Jean Overton Fuller has reported, accurately, "the name Koothoomi appears in the Vishnu Purāṇa (Wilson, Book III, p. 60, as the name of a sage who disseminated knowledge of certain sacred scriptures kept hidden up to that time). ³⁴¹ It was not chosen at random.

 

Manasarovar, lake near Kailash where the Vedas were inspired.

Favorite place of the Naga or wise K. H. ³⁴²

³³⁹ H. P. Blavatsky, Collected Writings Vol. VI, p. 277, Theosophical Publishing House, Wheaton, 1975. ³⁴⁰ H. P. Blavatsky, Collected Writings Vol. VI, p. 292, Theosophical Publishing House, Wheaton, 1975. ³⁴¹ Jean Overton Fuller, Blavatsky and Her Teachers, p. 84, East-West Publications, London, 1988.

³⁴² H. P. Blavatsky, Theosophical Glossary, p. 203, The Theosophy Company, Los Angeles, 1973.

A young eighteen-year-old Indian man, Kirpa Ram, later known in the West under the pseudonym K.H., born in 1832 in Kashmir, but coming from a family originally from Eminabad in Punjab,³⁴³ met in 1850, in Wazirabad, Lord Dalhousie, the English Viceroy of India. For his cultural merits he received the khilat, an honorary multicolored dress,³⁴⁴ and was admitted to attend incognito, for political reasons related to the Cold War with Russia, a graduate course in Dublin.

He is by far the first Indian to travel to an English-speaking country to study by virtue of the fact that he is the son of the Prime Minister of a major Indian border state. His father is the Prime Minister of Gulab Singh's Kashmir, Jawala Sahai Chand, who established a major agreement with the British to purchase Kashmir.

 

Jwala Sahai, Diwan (Chief Minister) of Kashmir under Gulab Singh and father of K.H.

 

The Maharaja conquered the kingdom of Kashmir with arms and, in exchange for a large sum of money given to the English, he obtained their recognition, also because they intended to have his help as a strong military ally against the Russian danger.

 

The Great Game, the England-Russia political confrontation for the control of Asia, was underway; it was essential to the British that the Maharajas and the Indian government men be educated and drawn into the area of English culture and influence. He was a promising young man of great "indigenous" culture who would probably follow in his father's footsteps in politics. He was the best that could be chosen to demonstrate Western "civilization and culture" supremacy and to practice an intelligent policy of alliances, with an indoctrination aimed at showing the superior political, military, organizational, cultural, and religious power of a nation that considered itself the flower of the West.

By K. H. as a university student, we are left with the mystical, typically anonymous poem, "The Dream of Ravan - A Mystery" published serially in "The Dublin University Magazine" in the years 1853 and 1854, which can only have been written by an Indian who also had first-hand spiritual experiences.³⁴⁵

 

In the same years, precisely in 1855 in Ireland, an idea, a luminous beacon, was taking shape, which would then take the name of Theosophy, thanks to the decisions of Mahatma K.H.

 

 

 

³⁴³ Diwan Kirpa Ram, Gulabnama, p. XI, Light & Life Publishers, New Delhi, 1977. ³⁴⁴ Diwan Kirpa Ram, Gulabnama p. XX, Light & Life Publishers, New Delhi, 1977. ³⁴⁵ http://www.istitutocintamani.org/englishSession/Thedreamofravan-amystery.pdf

In the Victorian age, in the midst of a thoroughly materialistic Western civilization, for having studied European law, music, poetry and literature with rare commitment, this young man was privileged in many respects. In his homeland he was regarded as one of the most educated men of India, but he was certainly much more than that. He was one of the few young men in the world to have benefited both from the best of Asian and European culture, and therefore, he was the best person to act as a mediator between the two civilizations.

 

From an early age, he had the best spiritual and meditation teachers and, in an environment of intense diplomatic relations, he learned a dozen languages at a very young age, including good English, classical Persian, and classical Sanskrit. His natural predispositions for psychology, philosophy, music, spirituality, and languages turned him into a miracle; he embodied a new Pythagoras, who had built a bridge between the new cultures of Magna Graecia: Crotone, Taranto, and Reggio and those of Egypt, the Middle East, and India. He traveled from West to East, reaching India. This young man, on the contrary, moves from the East, where he was born, to the West and will have the same destiny—creating a bridge between the two cultures through the intermediation of a woman of Russian origin, H.P.B., after having recently returned from his Western "exile." I also recall that H.P.B. and Olcott used the term Sahib to refer to M. and the code name Kashmir for K.H. and that H.P.B. herself said that the last one was not Tibetan. Molone in this autograph drawing by H.P.B. is Olcott's nickname.

 

Olcott (Molone) in conversation with Sahib Kashmere, in an autograph drawing by HPB.

 

Why exile? Kindness and tolerance. Never did his lips utter a lie, never did his hands commit theft. Ethics perfected by a thousand obligations already in another life, when he had been Flamen Dialis, high priest of the Temple of Jupiter placed on the Capitol in Rome.³⁴⁶ What moved his thoughts that he had already learned to master at a very young age? What did he derive from his long meditative samādhi? Having tasted the perfume of the flower of European culture, he immediately perceived its intrinsic weakness: the dominant materialism.

 

The perception of one’s own importance grows accordingly with the amassing of wealth, power, culture: the British treat the Indians with condescension, they do not even speak to them. Much mind, little heart, few authentic religious experiences. This is immediately apparent to those who come from a culture in which no doubt is cast about the supremacy of mind over matter and spirit over both. In simple terms, in India the purpose of each individual precedes the vehicle through which he acts. The supreme hero is considered to be one who has conquered himself, like Shiva, king of the yogis and meditator par excellence. But beware: the true Self of the One in the other is found. What is Shiva without Shakti? Osiris without Isis?

 

It was Europe 170 years ago. The slavery of Africans, who were being shipped from Bristol to America, had been abolished a very few decades earlier. People did not know what

³⁴⁶ The Mahatma Letters to A. P. Sinnett p. 171-172, The Theosophical Publishing House, London, 1972.

meditation was. In its place prayers for personal benefit were recited in dreary cathedrals. Eastern spiritual and religious literature was completely unknown. It was interpreted in a material and literal sense if anything leaked out. The highly mystical poems of the Persian astronomer, mathematician and poet Omar Khayyam were considered an encouragement to get drunk and enjoy life rather than an invitation to share the wine of Ananda, of the bliss of union with the Divine. He, the singer of Joy, was being hailed instead as the poet of carpe diem, pervaded with pessimism!

Any idea to the contrary was rejected and deemed ridiculous and, unfortunately, the initial prejudice continues to this day. "A mystical reading of all the quatrains of the Rubaiyat, common in Persian criticism, seems to be discarded." ³⁴⁷ This is the era of the presumption of European culture, the one in which Max Müller, the Sanskritist who translated the Rig-Veda in 1849, never went, during his entire life, to India, the home of Sanskrit studies.

But Sanskrit is par excellence written in Devanagari, the language of the gods, with precise mathematical meanings just as Bharati Krishna Tirtha states in his Vedic Mathematics, and since each letter, as in Arabic, has a numerical correspondent, "a simple hymn to Krishna can contain pi divided by ten extended to the 32^a decimal place!" ³⁴⁸

 

Sree Bharati Krishna Tirtha, Shankaracharya of Puri.

 

In the Theosophist 10/1883 the Tiruvallam Mahatma, ³⁴⁹ (the Jupiter Master or Rishi Agatsya, or Narayana Guru of Thiruvananthapuram in Kerala, the one who abolished caste shame in South India) states that Sanskrit can only be understood through Senzar.

 

K.H. was a wise and balanced person, who had been Pythagoras in his previous incarnation. He, had then coined the motto "Do not unbalance the scales," which became the "In medio stat virtus" of the Romans. Consistent with this principle, he esteemed all that was good in the West's science, technology, music, and practicality but never devalued the culture of the land in which he was born. He did not adopt Western habits and mentality under any circumstances but swore in his heart, considering this state of affairs unbearable, that he would do anything to raise the quality of spiritual life of the brothers of the West. The sight of the suburbs of the East End and the miseries of Whitechapel, London, aroused in him a bursting wave of compassion. He saw the moral degradation in this world and, mindful of the saying he uttered during his lifetime as the divine Pythagoras "The doctor goes where the sick man is," he swore to himself that for him the moral and spiritual elevation of the masses of the West would be, in his lifetime, a priority. Still unaware of the ways to accomplish this undertaking

 

347 Enciclopedia Europea Garzanti VIII, p. 267, Milan, 1979.

³⁴⁸ Bharati Krishna Tirtha Vedic Mathematics, p. 363 Motilal Banarsidass, Delhi, 1975. For mentions of the life of this great saint and discoverer of a different ancient mathematics see Paramahansa Yogananda, Autobiography of a Yogi, p. 258, Rider, London, 1996.

³⁴⁹ H. P. Blavatsky, Collected Writings Vol. I, p. 438, Theosophical Publishing House, Wheaton, 1988.

that would make even those who had the means and opportunity to do so tremble; that is the commitment of a true bodhisattva, that he took on and kept.

 

Here is the moment of a Bodhisattva's vow, of whom, turning around, saves. It is a moment of extreme simplicity and impersonality. Identification with the whole allows no other choice. Universal love shows all its power. With such choices made in the silence of one's soul, the world is redeemed, and another servant is born. I am talking about choices that, to a much lesser extent, many of us have already made. This choice always implies conflict. Should one privilege above all the personal good or that of the group? To live and work for one or the other?

H.P.B. too, from an early age, turned her sympathies to lower class people and showed an apparent indifference to the nobility to which she belonged by birth, and she also had a strong dislike of convention.³⁵⁰

 

Roberto Assagioli, my mentor (1888-1974) in a telepathic relationship with K.H., told me that since he was ten years old he had felt the impulse to eliminate the sufferings, especially the psychological ones, that poison the people's lives. At the end of his life, like H.P.B., he too was offered by Master Morya the choice of passing beyond the veil immediately or continuing for a few more years, albeit amidst various bodily sufferings, the work he had begun.³⁵¹ Both, for the love of humanity, chose the path of sacrifice.

 

Disciples therefore work and are active in well-defined areas of service, otherwise they would not be such. In fact, "The initiate knows why he works." The others, i.e. those who have opted for self-interest, are very active, they are interested in survival and in perpetuating an ephemeral and transitory power, based on the exploitation of others to attain their own ends. The activity is identical, but the goal that drives one to act is totally different, and the highest one presupposes harmlessness of thought, speech and action and, above all, consistency. Therefore, having to make a choice, better to opt for the "narrow way" of the gospel, the one that costs more in personal terms and, as the Divine said in the Golden Sayings, "Avoid the public highways and walk in unfrequented paths." ³⁵² He means by this to ignore even the exotericism of official religions.

Returning to life choices, they are made for the good of the whole and, therefore, could be called monadic choices, for the monos, the one. It is such a choice that will allow K.H. to become the next bodhisattva and one day assume the present function of the Maitreya.

 

K.H. therefore is the true founder of Theosophy. He will then be helped by his great friend M., his great financier and collaborator, who says "It is incorrect to think that the past experiment (and I add of the Theosophy) of My Friend was unsuccessful... H.P.B. was grateful to the deriding drumbeaters." ³⁵³

 

Christ also chose to save not only the human kingdom but also all those of nature, and made a similar choice imitating in this Sanat Kumara, the Great Sacrifice who, having the 1^st Ray monad, chose to descend into the depths of matter and incarnate on Earth.

 

The Cintāmani jewel, the Dharma, the gem that grants all wishes, becomes the foundation stone, the center of the base within the solar system. Here is the greatest of all sacrifices, which can be realized only by Sanat Kumara, a divine rebel who consciously renounces life in the

³⁵⁰ Mary Neff, Personal memoirs of H. P. B. p. 24 and 32, Theosophical Publishing House, Wheaton, 1971. ³⁵¹ C. Wachtmeister, Reminiscences of H. P. Blavatsky and the Secret Doctrine p. 62 T. P. H. Wheaton, 1989. ³⁵² Iamblichus, Life of Pythagoras, p. 239, Vol. XVII, Thomas Taylor Series, Prometheus Trust, 1999.

³⁵³ Agni Yoga, sutra 25, Agni Yoga Society, New York, 1954.

higher spheres. Certainly, the last who tarry will be the first, and a truly noble being is not afraid to descend into matter to redeem it. Muck, for example, is used to make fire throughout Asia, so matter is not to be despised, nor is the solar plexus and coccyx center, muladhara or perineum or base center, as many uninformed esotericists do.

 

Muladhara comes from "Mula" root and "Adhara" Support. It is the root of all the nadis and the support of all the chakras, like a thread on which they are strung to form a garland. It is necessary to clarify that a nadi is not a container like a vein, but a channel in the sense of a sea current. It has a close relationship with the adrenal glands.³⁵⁴

 

We can understand the importance of the center at the base, since the caudal part of the neural tube of the embryo called the primitive or Hensen's node, which forms during the third week, is the center of growth of the embryo itself. It maintains the pluripotentiality of the stem cells and, therefore, the ability to transform into any cell type, even when all others have lost it.

 

At a higher, divine level, this descent to Muladhara finds today an analogy in Shamballa, which reaches directly to humanity or in the process of the Hierarchy's Externalisation. The coronal center, the summit of the head, and the heart center are now seeking the seventh or physical plane, the most material. Fortunate are those who can collaborate today in this spiritual process, the highest of those taking place on the planet, for the Great Beings support, reward, and increase tenfold the forces of each Self who has chosen the highest good. The world servers are the pillars of the holographic way of the Divine.

 

On February 20th, 1856. Jammu, India: the earthly task of K.H. began.

 

Kashmiri Maharaja Gulab Singh ³⁵⁵ (pictured in his biography written by Kirpa Ram) and his

 

Diwan or Prime Minister Jawala Sahai, renounced their functions and designated their respective sons, Ranbir Singh, whom we will call M., born in August 1830 and Kirpa Ram K.H. born in 1832, to take the leadership of the state as King and Prime Minister respectively. For the two young men the responsibility was as great as their friendship. H.P.B. was present at the Gaddi, or coronation of M. as King, so her discipleship began no longer at a distance but finally "de visu" with the Master. The Master's address was provided to her by Hilarion, who was Morya's delegate for the entire Middle Eastern area.

 

 

 

 

 

³⁵⁴ A. Bailey, Esoteric Healing, pp. 45 and 181, Lucis Publishing Company, New York, 1981.

³⁵⁵ H.P.B. uses the name of his Guru Gulab Singh's father as a screen for M., the protagonist of the 700 - page novel From the Caves and Jungles of Hindostan, Theosophical Publishing House, Wheaton, 1993.

"I went to India in 1856 - just because I was longing for the Master... I met Külwein in Lahore... Were I to describe my visit to India only in that year that would make a whole book, but how can I NOW say the truth! ... I went from Kashmir to Leh in Ladakh." ³⁵⁶

 

In a few years Kashmir became an unparalleled diplomatic and military power; at the time of the revolt of the sepoys, the indigenous soldiers of the Anglo-Indian army, and during the popular revolt of March 1857 in Northern India, the British were forced to ask for the help of his powerful Dogra army in order not to be slaughtered en masse. Ranbir Singh promptly rushed with his army to their aid, all the way to New Delhi, even though it was not his responsibility. He was then forced not to participate personally in the battle, due to the sudden deterioration of his father's health. The territorial borders of Kashmir are vast in the north and extend to include a large area up to and including Kailash, part of what is now Tibet, and part of Ladakh.

 

Kashmir was the only state in India that enjoyed effective independence. No Englishman was allowed to remain there during the winter months. K. H. in 1865 was elected governor of Kashmir. He had the entire administration of state affairs in his hands. The joint work of the two Mahatmas advanced justice, freedom and culture.

 

Temples, schools, universities, canals, paved roads were built, legislative codes were established, religious tolerance was introduced, and crime was eliminated. Trade flourished, and cultural institutions proliferated. Kashmir, unlike the rest of India, was a paradise where the British happily spent their summer vacations.

 

On November 11^th, 1870, K. H. handed a letter to Nadja, H.P.B.'s aunt, to reassure her that her niece would be home soon and then disappeared before her eyes.³⁵⁷

 

September 11, 1876, Mahatma K.H.'s Theosophy started to advance.

 

After 20 years of service to the state, K.H.'s death is announced at the age of 44, since the British secret service keeps him tightly under control. His is an apparent death, though, caused by the catalepsy of samādhi and later the Mahatma would wake up more active than ever to prepare the ground for the coming of H.P.B to India on February 15^th, 1879.

 

M. says of him "When the name of one of Our Brothers who was in the world was revealed, it became necessary to declare Him dead in order to preserve His freedom of action. We have had to change Our names repeatedly in order not to arouse curiosity. Several times we had to change the name to defend ourselves from curiosity. We have been compelled to hastily hide Ourselves in order that a good work might not suffer harm." ³⁵⁸

 

May 1873. H. P. B., in Paris, received from M. the order to leave for the USA. She arrived there toward the end of June. She arrived in New York on July 7^th. The following year, in July, she moved to Long Island. In 1875, in Buxuaduar, India, the Master known by the three pseudonyms D.K. or Djwhal Kool (from the Tibetan, Servant of the Victorious) or the Disinherited, took the 5^th initiation and could be then of great help to the project of his Guru

K.H. From now on the will of his Master will be his own and the project of K.H. would take a more defined shape.

³⁵⁶ H. P. Blavatsky, Letters of H.P.B. to Sinnett, p.151 London T.P.H. 1925 and Mary Neff Personal Memoirs of

H.P.B. p. 59. Theosophical Publishing House, A Quest Book, 1971.

³⁵⁷ S. Cranston, H.P.B. The Extraordinary Life and Influence of H. Blavatsky: Ch. 9 Strange Apparition, 1993.

³⁵⁸ Supermundane I, sutra 13, Agni Yoga Society, New York, 1994.

On 17^th November 1875 the Theosophical Society was founded in New York, by H.P. Blavatsky and Henry Olcott. Their aim was to form the core of a Universal Brotherhood without distinction of race, creed, sex, caste or color. Some secondary purposes were added later, such as encouraging the study of religions, philosophies, sciences, and to investigate the unexplained laws of nature, and the latent powers in man. The quality of the teachings given was high but the central part consisted of a loving disposition, as can be read in the Mahayana text The Voice of Silence.

 

To better understand what Theosophy has accomplished for the culture of India and for Buddhism, it is enough to read back issues of The Theosophist, now available online.

 

Indirect clues to understand who the Masters were.

 

Olcott when referring to Master K.H. called him Kashmir.

 

The initiate who accompanied H. P. B. on his novel "From the Caves and Jungles of Hindustan" was named Gulab Singh, after the father of her guru Ranbir Singh."

 

As to H. P. B.'s presence at the coronation in Jammu in 1856 we know only from her own words that she was in Kashmir that year and had gone there to meet her Guru, but we cannot give definite evidence of her meeting with the Maharaja.

 

We know from her that she went to Ladakh, to Shigatse in Tibet, and to Tashi Lhunpo, and only the high authorities of Kashmir could have granted her this privilege, since Kailash and part of Ladakh were property of the Maharaja of Kashmir, who was highly respected and feared in Lhasa.³⁵⁹

 

In November 1880, H. P. B. and Olcott were in Lahore to organize a section of the Theosophical Society. Viceroy Marquis Ripon's presentation to the Indian Maharajas or Durbar takes place in Lahore on November 15^th, with H.P.B. attending the ceremony and giving a description of it in the Russian newspaper Russkiy Vestnik (Russian Messenger). Her articles were published in this newspaper’s May, June, and July 1881 issues, under the name Radda Bai, and then published in the Theosophist from August 1960 to March 1961. In this event the only relevant note, but also inexcusable offense, is that the most important of the Indian princes, the Maharaja of Kashmir, refused to meet and greet the Viceroy. H.P.B. in the articles justifies this by saying that the fact is due to a sudden attack of dysentery.

 

But the omniscient K. H. states that Viceroy Lord Ripon betrayed England by secretly revealing the latter's every move to his Catholic confessor Father Kerr. ³⁶⁰ Being a despicable being the Mahatma refused to greet him. But H.P.B., knowing that her Russian articles would be read by the English secret service, protected her Guru with a trivial excuse.

 

Direct Clue

How was the sum needed to purchase the headquarters of the Theosophical Society of Adyar paid? The founders did not have such large sums. Following the money trail, we can quickly arrive at the key characters. Therefore, since it is important as evidence, it is necessary to tell the whole story fully.

 

³⁵⁹ H. P. Blavatsky, Collected Writings Vol. VI, p. 277, Theosophical Publishing House, Wheaton, 1975.

³⁶⁰ The Mahatma Letters to A. P. Sinnett, p. 386, Letter 82, The Theos. Publishing House, London, 1972.

The Masters not only had personal contact with H.P.B. twice, in London, but they did with dozens of minor disciples.

 

The following is one of the cases which testify, among other things, to the prescience of our Masters. I summarize an article by Soobiah Chetty, born March 10^th, 1858, and enrolled in the Theosophical Society April 27^th, 1882, published October 25^th, 1928, in Adyar Notes and News titled "In the Days of H.P.B. Master M.'s Visit to Madras in 1874." H.P.B. and Olcott arrived to take possession of the Madras office on December 19^th, 1882. H.P.B. was unpacking in the presence of Damodar, Narasimhulu, Krishnasvami known as Bhavaji, and Subbiah Chetty. Among the items contained in one suitcase were two portraits and Narasimhulu and Subbiah were looking at them with curiosity because, in one of them, they had recognized a sadhu they had met four years earlier. Noticing their interest H.P.B. removed the paintings from their sight, saying that it was forbidden to examine them because they were the portraits of her Masters. The two brothers replied that they had met one of those people in person, to which

H.P.B. replied that it could not be true.

 

Two weeks later H.P.B. apologized to them saying that what they had said was true, and that they were two of the four people the master had met that day. He then asked them to tell her how the meeting had taken place. They reported that one morning a sadhu had entered the house unexpectedly. He had a long white robe and turban on, black hair flowing down his shoulders, and a black beard. Of the three people who were in the room one came out as they approached him. Staying near the door he made some signs that they did not understand but still remembered. He then asked them for a penny. They looked in their penny holders and found precisely one penny they gave him. He turned around and left the house, followed by the two brothers, and, to their surprise, vanished into thin air. They could not find any trace of him in the street. The whole thing was so strange that they still remembered every detail. H.P.B. then added to their information that the Master was on his way to Rameshvaram, one of the great pilgrimage places in India.

 

I also report an article now that can be found on the internet "Madame Blavatsky and Soobiah" by the Adyar Lodge, and I recommend reading both for completeness and knowing some of the "miracles" performed by H.P.B., i.e. the siddhi of yoga, garima and laghima, that is the ability to weigh on scales like a feather or, on the contrary, to weigh a lot, as shown to Soobiah.

Soobiah was the son of the wealthy judge Grandhi Muthuswami Chetty and was a great friend of H. P. B. He had seven children and died, as predicted by himself, in December 1946 on the day of the Kartika Deepam festival.

 

When, as a young man, he was working for the English in the port of Madras, he learned that the Huddlestone property, bordering the Adyar River, was for sale at an affordable price and informed H. P. B. and Olcott, who hesitated to buy it, having no funds available. He insisted that they at least visit it. They did, and H. P. B. said that the Masters approved of the choice of place. Soobiah told them the sale would be made in a hurry. Olcott deduced from this that, as he had no funds, it would not be possible to purchase it, but, as a last resort, he told Soobiah that even if he obtained a loan from him, it would take a long time to raise the necessary funds to repay them. Soobiah said to him that he would give him an answer the next day. The young man's father, familiarly called Muthiah, had attended a conference of the two theosophical founders in Madras in the Georgetown area. At that time, the man was determined to change religion, and the lecture brought up many questions, which he wrote down on a sheet of paper to remember them, placing it at home on the sideboard before going to bed. The next day, he

strangely found the answers to all his questions on some sheets of paper. This convinced him not to choose another religion but join the Theosophical Society.

The next day, the young man asked his father to lend the founders of T.S. the money needed to buy the property, but his father replied that he should not interfere in the affairs of adults and refused to lend the large sum. The young man insisted again in vain. A few hours later, during the night, Muthiah went to his son in ecstasy to tell him that Master Morya had appeared to him during the night and had suggested that he lend the sum to Colonel Olcott because not only would the money soon be returned to him, but it would do good for India and the world. Soobiah purchased the 26 acres of the property, assigning it to the Theosophical Society, and arranged for its registration. The founders settled there in late 1882.

As stated in "The Key to Theosophy" p. 225 "Many were the promises of donations but few were kept, including that of a certain Maharaja who, after being thanked in the January 1888 Theosophist, 18 months later still had not kept his promise. "

 

In the Lucifer of February 1889 in the article "Paradoxical World" appears the ten-year financial statement of the Theosophical Society from February 1879 to February 1889:

 

In India Rupees 40,000 In Europe "                 7,000

In America "            700!!! Equivalent to pounds 3,600

 

Let us now analyze the most important and decisive part that helps us understand who the Masters of Wisdom were. How was the money from the purchase of Adyar returned?

 

November 19, 1883. A year after taking possession of the Adyar headquarters, Olcott was in Lahore and, during the night, Master K.H. met him for ten minutes and handed him a letter with prophecies of the future death of two enemies of the Society, and with descriptions of future events concerning the Society itself. The Master also met Damodar and Mr. Brown. To the latter he gave a letter in which he said "Welcome to the territory of our Kashmiri prince. In truth, my native land is not so far away that I can play as host. You, are not only now merely at the threshold of Tibet, but also of all the wisdom it contains." ³⁶¹

 

K. H.'s hometown was, as previously mentioned, Eminabad, 25 km north of Lahore. On November 21 Olcott left for Jammu in Kashmir, as witnessed in his diary "Old Diary Leaves Vol. III" page 45, accepting the request to cure the Maharaja of Kashmir with his magnetic passes (the passage of the hands a few centimeters from the skin). Having learned from the delegate sent to meet him that the Maharaja has the habit of giving cash as well as beautiful clothes to his guests, he decided to refuse to take a single rupee personally as this was incompatible with his habits. He pointed out, however, that he would accept any gift as President of the Theosophical Society.

 

Seven days later, in leaving him, he affirmed: "No other reigning Indian Prince whom I have met has left so pleasant impressions on my memory… No one could have shown himself a more perfect gentleman, a more generous, self respecting Prince, or a more thoughtful host. " In addition to bestowing many other gifts he signed a receipt for two bags of Rs. 2,500 in silver.³⁶²

 

³⁶¹ Letters from the Masters of Wisdom 1870-1900, Letter 21 p. 61.

³⁶² Henry S. Olcott Old Diary Leaves Vol. III, p. 57-58, Theosophical Publishing House, London, 1904.

Things from an esoteric point of view are completely reversed. The Maharaja has always protected him and taken care of him spiritually and materially. The magnetism of a lock of hair left in his turban as proof that his appearance in New York was not a dream, had allowed Olcott to heal in India, with magnetic passes, thousands of blind, disabled, and seriously ill people. And this physical encounter with the Mahatmas is the reward bestowed upon him by the "Boss," name by which the Colonel lovingly called his Guru, after the end of his seven years of probation, from the end of 1875 to 1883, consisting of previous help to H. P. B. in America and the continuous work done after that in India and Ceylon.

 

On the excellent usage of money, by having a good karma, Olcott recounted, "On December 18, 1882, in Madras to set up the farewell dinner of a retiring British officer the Indians spent Rs. 15,000; a few days later we raised a smaller sum than that to pay for the Adyar property." ³⁶³ (Returning the money to Soobiah's father).

 

The Theosophical Headquarters of Adyar, in Chennai.

 

As for the Hierarchy's protection of Olcott, or of collaborators, even if only briefly with its work, I want to make a precise and clear statement here. The gratitude of the Mahatmas and the unlimited power of good saves the lives of disciples many times, even if they are unaware of it. I will cite two examples. In 1943, during the Second World War, my teacher of esotericism was hunted together with his son Ilario by the Germans in the countryside of Arezzo, because he was Jewish, and, while he was hiding in the high grass, he saw the Germans passing by them but they were not noticed. D.K. then wrote to him, "K.H. assured you that the aura of His Ashram, and the aura of mine, would act as a shield... This, my brother, you know well, and to this fused efficiency you can testify." ³⁶⁴

 

Another example, among thousands of others, is that of a wealthy Spanish aristocrat, José Xifré, a close friend of Queen Isabella II and King Alfonso XII who claimed that upon first meeting with H. P. B. a glance from her penetrated him and destroyed the personality he had been until that moment and that his ideas, tendencies and prejudices, more or less ingrained, disappeared. He asserted that H. P. B. saved his life twice.

Once when he was leaving London for the continent, H.P.B. said to him, "You are not leaving today." "Xifré replied that it was necessary for him to leave. "When Blavatsky insisted that he should not, he replied, "But I must go, it is absolutely necessary that I go, I cannot postpone my departure." "You must not go, you must stay overnight in London," she ordered.

³⁶³ Henry S. Olcott, Old Diary Leaves Vol. III, p. 65, Theos. Publishing House, London, 1904.

³⁶⁴ Alice Bailey The Discipleship in the New Era Vol. II, p. 465, Lucis Publishing Company, New York, 1980.

Reluctantly he obeyed. The next day the newspapers reported that the evening train, which Xifré was to take, had been involved in a terrible train wreck.

Xifré together with several colleagues actively spread Theosophy in Spain and the texts of H.P.B. Later, in 1895, he published the translation of "The Secret Doctrine" of H.P.B. in Spanish.³⁶⁵

 

I offer here my triple apologies to the Guru of my instructor, about daring and attempting the impossible task of describing His life, doing it by means of some Aurobindo words.

 

“Most Yogis say nothing about their spiritual experiences to others or not until long afterwards and secrecy was a general rule among the ancient Mystics. No moral or spiritual law commands us to make ourselves naked to the world or open up our hearts and minds for public inspection. Gandhi talked about secrecy being a sin but that is one of his many extravagances…. It is not very advisable to discuss either myself or the Ashram or spiritual things with hostile minds or unbelievers. These discussions usually bring on the Sadhak a stress of opposing atmosphere and cannot be helpful to his progress. Reserve is the best attitude; one need not be concerned to dispel their bad will or their ignorance.” ³⁶⁶

 

"To write my biography is impossible. The idea is quite wrong. Who could write it? Not only in my case but in that of poets, philosophers and yogis it is no use attempting a biography, because they do not live in their external life. Their real life is inner and how can anyone else know that life? It is different with men of action like Napoleon or Julius Caesar, men who develop themselves through action, but even in their cases it would be best if they wrote their biographies themselves." ³⁶⁷

 

“First of all what matters in a spiritual man’s life is not what he did or what he was outside to the view of the men of his time (that is what historicity or biography comes to, does it not?) but what he was and did within; it is only that that gives any value to his outer life at all. It is the inner life that gives to the outer any power it may have, and the inner life of a spiritual man is something vast and full and, at least in the great figures, so crowded and teeming with significant things that no biographer or historian could ever hope to seize it all or tell it. 9 February 1936” ³⁶⁸

 

I close by trying to express Kirpa Ram's continuous state of being with the words of a sage and saint from his beloved Kashmir, Khawja Habib:

 

 

"Whoever realizes his true Self discovers the wine barrels,

Overflowing with joy, he becomes drunk And forgets his lower self;

He will no longer distinguish anyone of the Hindu religion From a Muslim."

 

 

³⁶⁵ Sylvia Cranston H.P.B. The Extraordinary Life and Influence of H. Blavatsky ch. VI. Path Publ. House, Santa Barbara, 1994.

³⁶⁶ Sri Aurobindo, Letters on Himself and the Ashram, p. 24 and 686, Sri Aurobindo Ashram, Pondicherry, 2011.

³⁶⁷ A. B. Purani, The life of Sri Aurobindo, p. 205, Sri Aurobindo Ashram, Pondicherry, 1978.

³⁶⁸ Sri Aurobindo, Letters on Himself and the Ashram, pag 6, Sri Aurobindo Ashram, Pondicherry, 2011.