I conclude by reminding you that such phenomena as you crave, have ever been reserved as a reward for those who have devoted their lives to serve the goddess Saraswati — our Aryan Isis. Were they given to the profane what would remain for our faithful ones? Many of your suggestions are highly reasonable and will be attended to. I listened attentively to the conversation which took place at Mr. Hume's. His arguments are perfect from the standpoint of exoteric wisdom. But, when the time comes and he is allowed to have a full glimpse into the world of esotericism, with its laws based upon mathematically correct calculations of the future — the necessary results of the causes which we are always at liberty to create and shape at our will but are as unable to control their consequences which thus become our masters — then only will both you and he understand why to the uninitiated our acts must seem often unwise, if not actually foolish.
Your forthcoming letter I will not be able to fully answer without taking the advice of those who generally deal with the European mystics. Moreover the present letter must satisfy you on many points you have better defined in your last; but it will no doubt disappoint you as well. In regard to the production of newly devised and still more startling phenomena demanded of her with our help, as a man well acquainted with strategy you must remain satisfied with the reflection that there is little use in acquiring new positions until those that you have already reached are secured, and your Enemies fully aware of your right to their possession. In other words, you had a greater variety of phenomena produced for yourself and friends than many a regular neophyte has seen in several years. First, notify the public of the production of the note, the cup and the sundry experiments with the cigarette papers, and let them digest these.6 Get them to work for an explanation. And as except upon the direct and absurd accusation of deceit they will never be able to account for some of these, while the skeptics are quite satisfied with their present hypothesis for the production of the brooch — you will then have done real good to the cause of truth and justice to the woman who is made to suffer for it. Isolated as it is, the case under notice in the Pioneer becomes less than worthless — it is positively injurious for all of you — for yourself as the Editor of that paper as much as for anyone else, if you pardon me for offering you that which looks like advice. It is neither fair to yourself nor to her, that, because the number of eye-witnesses does not seem sufficient to warrant the public attention, your and your lady's testimony should go for nothing. Several cases combining to fortify your position as truthful and intelligent witness to the various occurrences, each of these gives you an additional right to assert what you know. It imposes upon you the sacred duty to instruct the public and prepare them for future possibilities by gradually opening their eyes to the truth. The opportunity should not be lost through a lack of as great confidence in your own individual right of assertion as that of Sir Donald Stewart. One witness of well known character outweighs the evidence of ten strangers; and if there is anyone in India who is respected for his trustworthiness it is — the Editor of the Pioneer. Remember that there was but one hysterical woman alleged to have been present at the pretended ascension, and that the phenomenon has never been corroborated by repetition. Yet for nearly 2,000 years countless milliards have pinned their faith upon the testimony of that one woman — and she not over trustworthy.
TRY — and first work upon the material you have and then we will be the first to help you to get further evidence. Until then, believe me, always your sincere friend,
KOOT' HOOMI LAL SINGH.
Letter No. 2 (ML-2) Rec. Oct. 19, 1880
The first letter received from the Mahatma K.H. was written from Toling Monastery, a relatively short distance over the border in Tibet. When the second was written (or precipitated), the Mahatma had left Toling Monastery and was somewhere in the Kashmir Valley on his way to consult with the Mahachohan about a letter he had received from A.O. Hume.
As explained by Sinnett in The Occult World (90-91), Hume had read the first letter from the Mahatma and, becoming enthused with the possibilities of such a correspondence, decided to write to K.H. himself. In that letter he offered to give up everything and go into seclusion if only he could be trained in occultism so that he could return to the world and demonstrate its realities.7 After receiving the Mahatma's first letter, Mr. Sinnett wrote to him again, saying in effect that the European mind was less intractable than K.H. had represented it, and setting forth some of the "terms" under which he would be willing to work for the cause of the Masters. He also made a suggestion, which he and Hume had devised, that a separate branch of the Theosophical Society should be formed, to be called the Anglo-Indian Branch, not to be subject in any way to H.P.B. and Col. Olcott, but connected directly with the Brotherhood, with the Mahatmas giving their instructions and teachings directly to the members of the branch. It seems that Hume also, in his letter to the Mahatma, had argued for this suggestion.
Received Simla, October 19th, 1880.
Much Esteemed Sir and Brother,
We will be at cross purposes in our correspondence until it has been made entirely plain that occult science has its own methods of research as fixed and arbitrary as the methods of its antithesis physical science are in their way. If the latter has its dicta so also has the former; and he who would cross the boundary of the unseen world can no more prescribe how he will proceed than the traveller who tries to penetrate to the inner subterranean recesses of L'Hassa — the blessed, could show the way to his guide. The mysteries never were, never can be, put within the reach of the general public, not, at least, until that longed for day when our religious philosophy becomes universal. At no time have more than a scarcely appreciable minority of men possessed nature's secret, though multitudes have witnessed the practical evidences of the possibility of their possession. The adept is the rare efflorescence of a generation of enquirers; and to become one, he must obey the inward impulse of his soul irrespective of the prudential considerations of worldly science or sagacity. Your desire is to be brought to communicate with one of us directly, without the agency of either Mad. B. or any medium. Your idea would be, as I understand it, to obtain such communications either by letters — as the present one — or by audible words so as to be guided by one of us in the management and principally in the instruction of the Society. You seek all this, and yet, as you say yourself, hitherto you have not found "sufficient reasons" to even give up your "modes of life" directly hostile to such modes of communications. This is hardly reasonable. He who would lift up high the banner of mysticism and proclaim its reign near at hand, must give the example to others. He must be the first to change his modes of life; and, regarding the study of the occult mysteries as the upper step in the ladder of Knowledge must loudly proclaim it such despite exact science and the opposition of society. "The Kingdom of Heaven is obtained by force" say the Christian mystics. It is but with armed hand, and ready to either conquer or perish that the modern mystic can hope to achieve his object.
My first answer covered, I believed, most of the questions contained in your second and even third letter. Having then expressed therein my opinion that the world in general was unripe for any too staggering proof of occult power, there but remains to deal with the isolated individuals, who seek like yourself to penetrate behind the veil of matter into the world of primal causes, i.e., we need only consider now the cases of yourself and Mr. Hume. This gentleman also, has done me the great honour to address me by name, offering to me a few questions and stating the conditions upon which he would be willing to work for us seriously. But your motives and aspirations being of diametrically opposite character, and hence — leading to different results, I must reply to each of you separately.